Har zuwa kwanan nan, sharuɗɗan abin da za mu iya kira ɗan adam jinsin dama - wanda aka gane, autogenous dama daga cikin nau'ikan mu don dacewa, amfani, azabtarwa, da kashe sauran halittu masu rai don kowane dalili, har abada - ana ganin su azaman halitta ne kuma maras canzawa, don haka ya tafi ba tare da tambaya ba [1]. A ƙarshen karni na 20, duk da haka, ƙungiyoyin zamantakewa na duniya don 'yantar da dabbobi sun taso don ƙalubalantar sharuddan wannan haƙƙin da ake tsammani, yana nuna cewa yana yiwuwa kuma yana da kyau a bar bautar da kashe wasu, don mu da nasu. To amma duk da haka a yayin da wannan yunkuri ya yi ta kokarin gano hanyarsa a cikin hakoran zalunci na gwamnati, da nuna kyama ga al’umma, da tsarin ‘yan jari-hujja da ke da alaka da cin hanci da rashawa, wasu gungun masana sun tashi tsaye wajen daukar matakin siyasa a kansa. Kamar wadanda tun da farko suka yi izgili da son rai, suka yi adawa da kawar da bautar, ko kuma suka daga alkalami don tauye hakkin bakar fata, masu sukar dabbobi a yau za su zubar da mutuncin kungiyar kafin sukar ta ta samu karbuwa a cikin al'adun gargajiya. Duk da rashin kunya na gardamarsu, waɗannan masu sukan suna samun masu karatu masu sahihanci, ba don inganci ko sabon ra’ayinsu ba, amma don ra’ayinsu ya zo daidai da mugun lamiri na yawancinsu.
Labarin Cin Gari, na Lierre Keith, shi ne shigar kwanan nan a cikin wannan sabon salo na neman gafara ga daular ɗan adam. Abin lura ne don nuna mana cewa mafi rinjaye a yanzu sun haɗa da wani yanki na Hagu mai tsattsauran ra'ayi, wanda ya karɓi littafin rashin gaskiya na Keith tare da sha'awar bayyananniyar sha'awa (masu sha'awar Alice Walker da Derrick Jensen sun raka littafin). Tare da iskar locavore a bayanta da marubucin abinci Michael Pollan a matsayin tauraruwarta, Keith, ɗan mata mai tsattsauran ra'ayi ya zama manomin dabba, yana shirin lalata cin ganyayyaki da, da passant, hakkin dabbobi. Cin cin ganyayyaki na marubucin ya kusa kashe ta, in ji ta, kuma idan ba a dakatar da masu cin ganyayyaki da masu kare hakkin dabbobi ba, za su lalata duniya. Wannan baƙar magana ce ta fasfo Labarin Cin Gari baya ga sukar masana game da hakkin dabbobi da masana falsafa a kan Dama. Labarin Cin Gari na iya zama abubuwa da yawa - mai fa'ida ga abubuwan cin abinci, matakin farko kan laifuffukan noma, rashin cin ganyayyaki na farko, Bildungsroman na hanyar Keith daga cin ganyayyaki na jarirai zuwa "ilimin manya" na wajibcin kashe wasu halittu. Amma a matsayin sigar wallafe-wallafen, ɗan uwansa mafi kusa shine tsarin millenarian. Tare da kudurinsa na raba duniya kawaye da makiya, da son tauye hankali da fitar da hujjar da za ta tilasta wa mai karatu zuwa ga zazzafar karshe, sannan kuma sama da dukkan karfinsa na kawar da wayewar da take ganin ba ta da fata da fasadi da muguwar dabi’a. Labarin Cin Gari A ƙarshe yana da alaƙa da na John Saukar fiye da na Rachel Carson Silent Spring. Apocalypticism a cikin magana na hagu ba sabon abu ba ne - amma yin amfani da furucin apocalyptic ta wani mai ra'ayin hagu don kai hari ga ƙungiyoyin zamantakewa na iya zama. Yana da kyau a yi nazarin hujjojin Keith dalla-dalla, in dai kawai a matsayin alama ce ta wuce gona da iri na wasu ɓangarorin masu ra'ayin hagu na zamani da jari.
Locavorism da Ideal na makiyaya na Amurka
Yawancin jama'a masu ilimi a yanzu sun saba da kalmar "locavore." Dovetailing tare da ƙungiyar guerrilla na birni na shekarun 1980s, ƙungiyar locavore a Amurka ta zo kan gaba na sanannen sani a cikin 2006 tare da littafin Michael Pollan's bestseller, Matsalar Omnivore. Bayan motsi shine kyakkyawan ma'anar sha'awar lafiya, mai dorewa ta muhalli, adalci, kuma sama da duk abincin da ake noma a cikin gida. Wuraren sun fifita kananan gonaki fiye da manya, dabarun noma da kuma dorewa, da filayen bayan gida cike da kaji da sauran dabbobi don yankan DIY. Wasu wuraren (kamar Keith) suma suna biyan kuɗi zuwa bioregionalism - ra'ayin cewa ya kamata mu kawai, ko kuma gwargwadon yuwuwar, cinye kayan abinci waɗanda suka fito daga yankinmu na musamman. An ce cin abinci a gida da noman abincin da ake ci na gina al’umma da kuma karfafa ayyukan noma mai dorewa. Prima faci, kyawawan halaye na locavorism a bayyane yake. Tallafawa manoma na gida, ko gonaki mallakar dangi, yana da ma'ana sosai a cikin zamantakewa da muhalli fiye da tallafawa manyan kamfanoni kamar ConAgra ko ADM. Haka kuma, kamar 'yar uwarsa Slow Food motsi a cikin Turai, locavorism yana da yawa game da tabbatar da ƙa'idar zamantakewa a matsayin ɗabi'ar ƙasa mai kula da muhalli. Yayin da ake kwatanta locavorism gabaɗaya a matsayin motsi na ci gaba ko na hagu, duk da haka, wannan motsi ya fi shubuha ta akida fiye da yadda da farko ya bayyana.
Da farko tuna cewa ƙin yarda da noma masana'antu sun kasance tare da mu na ɗan lokaci. A cikin 1934, Lewis Mumford ya shiga Fasaha da Wayewa ya lura da tabarbarewar daidaita injinan noma da sarrafa abinci tare da ci gaban zamantakewa. Yayin da gwangwani da firji ke da ma'ana, ya rubuta, "a matsayin hanyar rarraba ƙarancin abinci a cikin shekara, ko kuma samar da shi a wurare masu nisa daga wurin da aka fara girma," ta amfani da "kayan gwangwani… kuma kayan lambu suna samuwa suna zuwa ga asarar mahimmanci da zamantakewa." Da yake tsinkayar ƙin yarda na ƙauyen na yau zuwa “mil abinci,” Mumford ya lura cewa “babu wani hali na cin abinci da suka wuce shekaru ko kuma waɗanda aka kwashe dubban mil, lokacin da ake samun abinci mai kyau ba tare da fita daga yankin ba. "[2]. Tuhumar da jama'a ke yi na harkar noma ya sa wasu a lokaci guda suka rera wakar noma mai zaman kanta. A cikin 1940, EB White a hankali ya yi ba'a "gonar mai dorewa," kamar yadda ya kira ta a cikin bita. Harper ta na wani shahararren littafi mai suna, Aikin Noma Na Farko Don Masu Farko. Kamar yadda mawallafin ya bayyana a cikin littafin. Ayyukan Noma "za a yi maraba da 'yawan yawan jama'ar Amurkawa waɗanda suka kosa da matsin rayuwar birni, suna komawa ƙasar don rayuwarsu'" [3]. Dangane da marubucin littafin, White ya rubuta, “Mr. Littafin Highstone ya gabatar da dabarar noman noma, wato noma don ci maimakon riba, noma don samarwa. dukan bukatun mutum” [4]. Highstone ya zayyana tattalin arzikin gona na tushen dabba wanda ya haramta ciyar da hatsi ga dabbobi. “Malam Highstone ba zai sa ku saya kome ba; kuma yana da tsauri akan haka. Haramun ne, kuma idan ka fara zamewa ka sayi buhun hatsi, duk tsarin zai ruguje” [5].
Amma littafin Highstone kawai ya bazu kan wani tsohon jigo a al'adun Amurka. Karni daya baya, Henry David Thoreau ya ba da nasa nau'in "manoma mai zaman kansa," a cikin Walden. Har ma a lokacin, ra'ayin mai aikin noma mai dogaro da kansa ya kasance shekaru ɗari kuma ya riga ya kafu a cikin tatsuniyar Amurka. Wataƙila Thomas Jefferson shine farkon wanda ya fara samar da kyakkyawar manufa ta makiyayan Amurka ta zama cikakkiyar fahimta ta hankali. A cikin wata wasiƙa a shekara ta 1795, Jefferson ya gaya wa wakilinsa yadda ya ji daɗin janyewar da ya yi daga rayuwar jama’a, wanda “’bai taɓa so ba,” da kuma yadda ya koma gidansa da aka keɓe ba tare da ƙoshin abinci ba, don jin daɗin gonata. , Iyalina da littattafana, kuma… sun kuduri aniyar shiga tsakani a cikin wani abu da ya wuce iyakarsu'” [6]. Abin sha'awa kamar Lierre Keith, wanda ke nuna cewa ya kamata mu daina kasuwanci tare da sauran al'ummomi da al'ummomi har ma da sauran yankuna a Arewacin Amurka - ta rubuta cewa ya kamata mu cinye kayan abinci kawai da aka samu a cikin yankinmu, wanda a cikin yanayina, rayuwa a ciki. Massachusetts, na nufin dandelions, burdock, da chipmunks, a tsakanin sauran abubuwan jin daɗi - Jefferson ya gaya wa wakilin buƙatunsa cewa sabbin jihohin Amurka "ba su yin kasuwanci ko kewayawa, amma su tsaya game da Turai daidai kan tushen China. Don haka ya kamata mu guji yaƙe-yaƙe, kuma dukan ’yan ƙasarmu za su zama mazaje” [7].
Ana iya ganin farfaɗo da manufar Jeffersonia na dogaro da kai na aikin gona a yau, a cikin irin waɗannan al'amura kamar yadda ake yi wa kasuwannin manoma na gida, abin da masana abinci suka yi game da harkar noma (fina-finai kamar su. Abinci, Inc. da kuma Gurasar Mu Ta Yau), da kuma a cikin shahararsa FarmVille, wasan bidiyo da ya fi shahara a duniya (wanda miliyoyin manoman dijital suka buga akan layi akan Facebook) [8]. A wasu lokuta, sabon makiyaya na "birane" yana ɗaukar nau'i na sukar kamfanoni. A wasu lokuta - ko ma a lokaci guda - yana karkata zuwa dama maimakon hagu na bakan siyasa. Lallai, maƙasudin dogaro da kai, da zato ga ƴan ƙasa da ƙasa, da ƴaƴan gida cikin wasu nau'ikan ra'ayin mazan jiya a cikin al'adun Amurka.
Na farko, masu fafutuka suna gaya mana cewa a shirye mafita ga illolin wayewa a shirye suke, kuma ana iya gano su cikin ayyukan son rai da ɗaiɗaikun ɗaiɗaikun waɗanda manufarsu ita ce dogaro da kai. Wannan, a tushe, hangen nesa ne na 'yanci maimakon aikin siyasa na gama-gari. Don haka, mun koya daga wani rahoton labarai na baya-bayan nan, ƙarin Amurkawa suna adana dabbobin “gona” kuma suna juya zuwa kashe-kashen gida don ƙare koma bayan tattalin arziki, watakila “don haifar da ma’anar dogaro da kai” [9]. Kamar yadda wakilin tallace-tallace na babban kamfanin samar da kaji ya lura, "'Mutane suna sayen bindigogi da kaji da iri….Wannan ya gaya mani mutane suna so su dogara da kansu'" [10].
Na biyu, labarin organo-libertarian na dogaro da kai yana da alaƙa da ƙaya na tushen asali na fahimtar kai. Abinci ba kawai yana da ɗanɗano ba idan an girma a gida; Kasancewa "tuntuɓa" tare da ƙasar yana ba da sahihancin gaske akan aikin cinyewa, yana mai da shi cikin alaƙar da ba a daidaita ba tare da masu samarwa. Wannan tayin na gida na iya yin tuƙi zuwa ga sauƙi nativism: tsire-tsire na asali, mutanen gida, waɗanda suke da waɗanda ba su da su. Ko da a cikin 18th Karni, halin Thomas Jefferson na farko ya zo daidai da abin da Leo Marx ya kwatanta a matsayin tsattsauran ra'ayi na "masu tsoron Allah" bayan juyin juya halin Musulunci zuwa Turai "haɓaka, aristocracy, alatu, kyakkyawan harshe, da dai sauransu." Wannan shine lokacin da aka fara jin taken "Sayi Ba'amurke!" a tituna, taken da ke nuni da "cewa danyen kayayyakin cikin gida sun fi dacewa (a kan dalilai na ɗabi'a, ba shakka) zuwa ga fitattun Turai" [11]. Kwanan nan, kamar yadda Vasile Stănescu ya lura, ƙaddamar da motsin muhalli na yau a kan "na gida" a wasu lokuta yana nuna "wani nau'i mai matukar damuwa na ra'ayin mazan jiya, larduna, kyamar baki da ra'ayin baki" [12]. Ursula Heise hakika yana lura da wasu rikice-rikice na tarihi tsakanin taken Nazi na Blut da Boden, "jini da ƙasa," da kuma yanayin zamani na yanayin yanayin gida da ƙa'idar ƙasa - batu na komawa ƙasa [13].
Dangane da wannan, yana faɗin cewa dutsen taɓawar Lierre Keith don kyakkyawar gonar dabba shine Polyface Farms, mallakar Joel Salatin, wanda ya kammala karatun digiri na Jami'ar Bob Jones, kwalejin kirista mai ra'ayin kishin gaskiya. Kamar sauran mutanen da ke hannun dama, Salatin ya nuna shakku kan ma'aikatan kasashen waje a cikin filayen Amurka, kuma ya sanya al'amuran gama gari tare da masu adawa da bakin haure [14]. Yayin da Keith zai sami irin wannan nativism Analma ga siyasar ta anti-Pahulten, da kurma da ba a sansu ba a cikin jirgin kasa, da kurma, kurma a cikin hanyoyin daidaita kanta da (a tsakanin wasu Salatin, Teddy Roosevelt, da Mormons. Ko da Michael Pollan, uban basira na locavorism, ya yarda da tasirin ra'ayin mazan jiya na motsi, yana mai yarda da ambaton editan 2007 a cikin Conservative Amirka wanda aka yiwa lakabi da locavorism "wani dalili mai ra'ayin mazan jiya idan akwai daya" [15].
Rusa Wayewa Don Ajiye ta
Yayin da talakawa masu ra'ayin mazan jiya za su mayar da agogo baya zuwa shekarun 1950, duk da haka, wannan ba komai bane ga Keith, wanda zai so ya mayar da agogo baya shekaru 10,000-46,000. Yayin da ake danganta farauta da “masu-tsarki,” ta ƙi, aikin noma ya kai ga “tsarorin addini.” Baya ga gaskiyar cewa bambamci mai ƙarfi tsakanin al'adun tattara farauta na farko da masu samar da abinci mai yiwuwa babu su, burin Keith shine tunda kisa da cin dabbobi gadon mu ne ya kamata mu girmama wannan gatan ta hanyar kiyaye shi. Shin Keith zai saurari mugayen masu cin ganyayyaki, tana mamaki, ko "zan koyi nahawun kakannina, in ciyar da bishiyoyi da kasusuwan dabbobin da ke zaune kusa da ni?" Wani mai ba da hakuri, Keith ya tabbatar da cewa farauta dabi'a ce kuma naman dabba shine "abincin kakanninmu." Don kada wani daga cikin masu karatun Keith ya sami labarinta, mai wallafa ta ya taimaka ya sanya hoton launi na zanen kogon Lascaux a bangon littafinta. Keith ya yi nuni da yawa sau da yawa ga zane-zane, yana yin waka game da sha'awarta ta shiga cikin duniyar mutanen da suka halicce su. Abin da “a zahiri ya sa mu mutane,” in ji ta, shi ne farautar mu na “megafauna na duniyar tarihi, aurochs da antelopes da mammoths.”
Anan, mai karatu mai ban sha'awa na iya mamakin abin da ya faru, daidai, ga duk waɗannan kyawawan mammoths da aurochs. Keith bai ce ba. Amma ra'ayin kimiyya da ya mamaye shine cewa mutane sun farautarsu don halakar da sauri. A zahiri, yayin da Keith ya yi ta yin kira ga kyawawan halaye da “tsarki” na al’adun tattara farauta kafin wayewa, ta kasa tambayar yadda waɗannan mafarauta suka kasance da kyau wajen sarrafa “albarkatun” muhallinsu. Jared Diamond yana taimakawa cike gurbi:
Farawa da mulkin mallaka na farko na ɗan adam na nahiyar Ostiraliya kusan shekaru 46,000 da suka gabata da kuma saurin halakar yawancin manyan dabbobin ruwa na Ostiraliya da sauran manyan dabbobi, kowane ɗan adam na mulkin mallaka na ƙasar da ba ta da ɗan adam - ko na Australia, Arewacin Amurka, Kudancin Amurka. , Madagaska, tsibiran Bahar Rum, ko Hawaii da New Zealand da wasu da yawa na sauran tsibiran Pasifik - sun biyo bayan guguwar guguwar manyan dabbobin da suka samo asali ba tare da jin tsoron mutane ba kuma suna da sauƙin kashewa, ko kuma suka shiga cikin alaƙar ɗan adam. canje-canjen mazaunin, gabatar da nau'in kwari, da cututtuka. [16]
Wadannan abubuwa da makamantansu za su yi kama da dagula hoton soyayyar Keith na masu farauta. Mai yiwuwa hakan yasa ta bar su. Abin takaici, tsarin mulkin ɗan adam da kawar da Diamond ya bayyana bai ƙare ba. A yau, tsarin jari-hujja na fasaha ya inganta ƙwaƙƙwaran ƙima da inganci na kawarwa, yana haɓaka kasuwancin da ba a so ba sau da yawa. An yi kiyasin cewa daya daga cikin uku zuwa daya cikin bakwai na dabbobi masu shayarwa, dabbobi masu rarrafe, da amphibian, da na avian za a shafe su daga duniya cikin shekaru da dama.
Keith ya fi son farauta da dabbobi a wani bangare saboda tana ganin madadin - noma - ya fi muni fiye da duka biyun. Keith ya zargi aikin gona ga duk abin da ya faru ba daidai ba a cikin al'umma daga "bautar, mulkin mallaka, [da] militarism" zuwa "yunwa na yau da kullun, da cuta," ƙauyuka, "rarrabuwa aji ... yawan jama'a… da Uban Allah mai azabtarwa." Kamar Kiristan da aka sake haifawa wanda ya gano cewa mutum ba zai iya zama “kananan” ceto (ko ɗan ciki ba), Keith ya dage cewa “[a] ƙoƙarin shuka amfanin gona na shekara… zai lalata ƙasar.” Duk aikin noma yana ƙarewa “cikin mutuwa.” “ Noma…shine karshen duniya” (ƙara da ƙarfafawa). Don haka tsattsauran ra'ayi na Keith ga rikicin duniya: don rage yawan jama'a da fiye da kashi 90 cikin XNUMX, da kuma maye gurbin noman noma da gaurayawan farauta da kananan dabbobi.
A gefe ɗaya, Keith ya rubuta cikin motsin rai game da yawan kuɗin da aikin noma na zamani ke yi kan yanayin muhallin gida da kuma ɗimbin nau'in dabbobin da ke zaune a cikinsu. Yin watsi da yawancin tsadar muhalli da ake yin gishiri da yawa na samun bishiyar asparagus da lemu da ake samu a babban kantunan gida duk shekara (ƙarfin da ake amfani da shi wajen jigilar abinci mai nisa shine). da minimus [17]), babu musun gaba ɗaya gubar noman zamani. Noma na lalata koguna ta hanyar gishiri, yana zubar da iskar nitrogen a cikin teku, yana fitar da abubuwan gina jiki daga cikin ƙasa, yana lalatar da guba ko kuma raba miliyoyin tsuntsaye, dabbobi masu shayarwa, kifaye, da dabbobi masu rarrafe, kuma ya zama sau ɗaya mai bunƙasa yanayin halittu zuwa ɓangarorin hamada. Keith aptly ya kwatanta aikin gona na kamfani “yaƙi” ne a cikin ƙasa, wanda ya yi kama da “tsabtar ƙabilanci.” A cikin aikin noma, mutane suna “ɗaukar ƙasa kuma… Game da dabbobin, “ana kashe su, sau da yawa su halaka.” Noma “ bala’i ne da bai taɓa barin ƙasa ta warke ba.”
Don haka har zuwa wannan, aƙalla, Keith ya yi daidai: tsarin aikin noma na monocrop na yanzu, wanda ya dogara da infusions na petrochemicals wanda ba shi da dorewa da kuma kisa ta muhalli, ya karye. Lallai, tsarin abinci na duniya da ake da shi yana gab da fuskantar bala'i, yayin da kasuwancin noma ke lalata hanyoyin haifuwa, biota na duniya. Bugu da ƙari kuma, Keith yana da gaskiya cewa yawancin masu cin ganyayyaki (da masu cin nama, don wannan al'amari, kodayake Keith bai faɗi haka ba) ba su da masaniyar yadda abincin da ke kan farantin su ya isa wurin, kuma yawancin kasuwannin abinci na kiwon lafiya sun lalace. ta hanyar lalata halittu masu lalata dabi'un kamfanoni-misali cewa manyan samfuran madarar waken soya ana samar da su ta hanyar kasuwancin agribusiness waɗanda mallakar irin waɗannan kamfanoni masu wayewa kamar ExxonMobil, General Electric, da Citigroup. Matsalar ita ce Keith ta tsawaita sukar ta na masana'antu da nau'ikan aikin gona na petrochemical don la'antar duk aikin noma irin wannan - tsoho, zamani, gaba. Abin da ta kasa nuna, duk da haka, shi ne cewa duk nau'ikan noma ba su da kyau, ko kuma aikin noma yana haifar da babu makawa zuwa "biocide" na duniya. Don haka akwai rudanin karya da aka gina a cikin hujjarta.
Alamar tarihi ta wanzu don ɗorewar kula da ƙasa. Mazauna yankin tafkin Tai na tsohuwar kasar Sin sun tsunduma cikin ayyukan noma mai dorewa kusan shekaru dubu, har ma da kara yawan amfanin gonakinsu na tsawon lokaci, duk ba tare da rage kasa ba [18]. Tsawon tsaunukan New Guinea, a halin yanzu, suna yin noman amfanin gona mai dorewa tsawon shekaru 7,000 [19]. Kwanan nan, abubuwan da suka faru bayan yaƙi a Turai da Amurka tare da ƙananan noman kwayoyin halitta sun nuna cewa noma na iya zama duka mai dorewa kuma mai yiwuwa - cewa manoma za su iya ciyar da ƙasa kuma su sake cika ƙasa, rage yawancin illolin da ke tattare da share ƙasa, adana sabo. albarkatun ruwa, da kuma kare sauran nau'in da ke fama da illar fasahar noma. Wannan ba yana nufin cewa ko da noma ba ya zo da wani tsadar muhalli, ko kuma waɗanda ba ɗan adam ba ba sa fama da “lalacewar lamuni” daga noman shuka (suna yi). Amma a ce zaɓin ba, kamar yadda Keith ya yi jayayya, tsakanin kawo ƙarshen aikin gona ko yarda da mutuwar duniya ba, ko tsakanin cin dabbobi da siffar “yaro mai fama da yunwa.”
Amma duk da haka Keith ya fusata sosai saboda tunaninta na "cin amana" ta hanyar cin ganyayyaki (duba ƙasa) har ta zargi masu cin ganyayyaki duka a baya, don zunubai na wayewa da suka gabata, da kuma tsinkaya, don ƙarshen duniya na gaba. "Shekaru dubu goma na lalata rukunan carbon na polycultures na yau da kullun sun kara kusan carbon a cikin yanayi kamar yadda masana'antu suke, zargin da ku, masu cin ganyayyaki, kuna buƙatar amsawa," in ji ta. Ko kuma: “Hatsi na shekara-shekara na masu cin ganyayyaki suna haddasa barna mai yawa.”
Wannan na ƙarshe shine jimla mai ban sha'awa, tun da masu cin ganyayyaki suna wakiltar kaso kaɗan na yawan jama'a kuma kashi 99% na waɗannan hatsi na shekara a duniya ana ciyar da su ko dai ga masu cin nama ko ga wasu dabbobi waɗanda mutane za su cinye su. Amma bai isa ba Keith ya zargi masu cin ganyayyaki saboda zunubai na shekaru dubu na aikin noma, dole ne ta kuma haifar da hoton ban tsoro na makomar da masu cin ganyayyaki suka sami hanyarsu. Keith ya ci gaba da cewa idan masu cin ganyayyaki sun taɓa samun hanyarsu, yanayin yanayin duniya zai rushe. Babu wani abu da ya cancanci a cece shi a kan yawan ƙasar. Yawancin nau'ikan za su daɗe da bacewa. Me yasa? Domin masu cin ganyayyaki/masu cin ganyayyaki za su ci gaba da kulla makarkashiyar noma, maimakon mayar da mu zuwa ga hada-hadar farauta da kananan dabbobi.
Wani abin ban mamaki game da gaba dayan gardamar Keith shi ne cewa tattalin arzikin nama na duniya a haƙiƙa ya kasance babbar barazana ga rayuwar ƙwayoyin cuta fiye da noman tsiro. Ko ta yaya, babu inda a cikin littafinta mai shafuka 300 Keith ya ambaci gaskiyar cewa a cikin kiyasin kashi 40 cikin 71 na sararin duniya da aka baiwa aikin noma, kashi uku cikin huɗu na waɗannan ƙasashe suna sadaukar da ko dai don kiwo dabbobi don amfanin ɗan adam ko kuma. girma shuka al'amarin ciyar da su. Mummunar gaskiyar ita ce hauhawar noman masana'anta a matsayin wata hanya ta samar wa 'yan kasuwa masu matsakaicin rahusa naman da ba na ɗan adam ba ya haifar da ƙarin buƙatun noman nama, tare da haɓakar samar da nama a duniya daga ton miliyan 1961 a 284 zuwa tan miliyan 2007 a 20. [21]. Sakamakon haka, noman dabbobi ya kai kusan kashi ɗaya cikin biyar na duk iskar gas da ke da alaƙa da dumamar yanayi, da lalata miliyoyin hectare na dazuzzukan dazuzzukan Latin Amurka, da Philippines, da sauran wurare, da gubar magudanar ruwa da magudanar ruwa [XNUMX]. A halin yanzu, sakamakon zamantakewar samar da dabbobi yana da ban tsoro. Ƙarfafa aikin noman dabbobi yana korar manoma, talakawa manoma, da ƴan asalin ƙasarsu daga ƙasarsu, yana ƙarfafa ikon oligarchs na gida da sojoji a duniya ta uku, kuma yana gurbata tattalin arzikin ƙasa ta hanyar sanya su dogara ga yanayin muhalli mara dorewa, tashin hankali, hanyar fitar da kaya zuwa waje. ci gaba.
Hatta jiga-jigan duniya suna cikin damuwa, cikin fargaba suna kallon tattalin arzikin nama wanda ke yin barazanar dagula tsarin siyasar duniya. Tawaga ta musamman ta Bankin Duniya, Hukumar Raya Kasa da Kasa ta Amurka, da Tarayyar Turai sun bukaci a dauki matakin gaggawa don dakile “gudumawar da noman dabbobi ke bayarwa ga sauyin yanayi da gurbacewar iska, ga kasa, kasa da gurbacewar ruwa da kuma gurbacewar muhalli. rage bambancin halittu” [22]. A halin da ake ciki, kwamitin sulhu na Majalisar Dinkin Duniya kan sauyin yanayi ya bukaci al'ummar duniya da su rage - ko kawar da - nama daga abincinsu a matsayin hanyar yaki da dumamar yanayi. Ko da Pollan, wanda a matsayinsa na mai cin nama yana son naman gida don shi ma ya ci, duk da haka ya ba da shawarar cewa Amurkawa su kiyaye "rana ɗaya mara nama a mako" - daidai da, in ji shi, "na ɗaukar manyan sedans miliyan 20 daga kan hanya. shekara guda” [23]. Wataƙila Pollan ya faɗi kwanaki biyar marasa nama, ko ma bakwai. Amma ba komai. Abin tambaya a nan shi ne me ya sa a bisa kwararan hujjojin da ke nuna cewa noman dabbobi na cin duniya, yana jefa lafiyar dan Adam cikin hadari, da kuma jefa dabbobi cikin halin kunci da ba za a iya cewa komai ba, Lierre Keith ya rubuta wani littafi yana kira ga al’umma. ƙara yawan amfani na dabbobi a matsayin mafita ga rikicin muhallin duniya?
Abin da ya fi daukar hankali har yanzu shi ne maganin da Keith ya gabatar na abin da ake zaton ke damun mu. A taƙaice, hangen nesanta na millenari zai sa mu lalata wayewa domin mu cece ta. Hers wani hangen nesa ne na rashin zaman lafiya na tattalin arziƙin siyasa na Cro Magnon na "mazajen" Jefferonian suna haɓaka abincin nasu da rayuwa ba tare da grid ba. Ta yi watsi da gaskiyar cewa ’yan Adam suna kasuwanci da juna har tsawon lokacin da za mu iya tunawa—cewa ’yan asalin mafarautan a yankin da ake kira Ostiraliya, alal misali, sun yi ciniki da manoma masu noman amfanin gona a tsibirin Torres Strait na dubban shekaru. . Ciniki yana ɗaya daga cikin abubuwan da yanayin ɗan adam ke ciki wanda ba za mu iya ba, kuma ba za mu iya yin hakan ba. Lokacin da muke cinikin kaya, muna kuma cinikin ilimi, al'adu, da gogewa. Keith da alama zai iya fitar da bil'adama zuwa warewar kai, tun da ya biyo bayan matsayinta cewa bai kamata mu yi kasuwanci da wasu ƙasashe ko yankuna ba, ko dai. Madadin haka, za a rage mu mu zauna a gida mafarauta da manoman kaji da ƙarancin buƙatun mu’amala da ko mu’amala da duniya mai faɗi.
Babu inda Keith ya ba mu wata alama game da yadda al'umma za ta yi aiki, ko ko za ta sami ko kuma ya kamata ta sami abubuwan more rayuwa na zamani kamar wutar lantarki ko na'urorin bugu. Haka nan ba a bayyana ba, idan duk za mu zama manoman dabbobi, ta yaya sauran ayyukan al’umma za su yi, ko kuma wane ne zai yi. Me game da sauran kayayyaki? Idan ba "mai dorewa" ba ne don samun abincinmu daga waje na yankinmu, ta yaya zai kasance mai dorewa don samun tufafinmu, karafa, ma'adanai, ko wani abu daga wani yanki? Watakila dole ne dukkanmu mu sa kanmu da fatar barewa, mu busa gilashin kanmu, mu yi cinikin fitilun fitulunmu don yin kyandirori. Kamar yadda EB White a bushe ya lura da yanayin aikin gona na zamaninsa: “Rayuwar wadatar kai a cikin wannan 20th karni shine mafarkin mutanen da ke da mutuƙar mutuƙar mutuƙar mutuƙar ƙarfin Amurka da hazaka. Yana cin karo da yanayi, da hanyoyin zamani” [24]. Haka yake gaskiya, amma a cikin spades, ga hangen nesa Keith, wanda da alama ya yi nisa kamar Mars a matsayin tushen siyasa mai amfani na canjin zamantakewa. Domin yayin da yana yiwuwa a yi tunanin mutane wata rana suna barin saran naman alade, fuka-fukin kaji, da na ɓawon burodi, da wuya yawancin mu za su so rayuwa a cikin duniyar da ba tare da taliya ba ko nau'i marar iyaka da nau'in gurasa, shinkafa, ko wani abu. ɗimbin sauran abincin da aka girbe mu waɗanda suka zama tushen asalin al'adunmu. Falafel, enchiladas, pirogies, tempeh, spaghetti, risotto, kwalaba, injera, gurasar masara - duk dole ne a tafi. Dole ne mu yi bankwana da shamfu, Manischewitz a Idin Ƙetarewa, ruwan inabi a bakin teku, ko kuma shan giya mai sanyi bayan aiki. (Hops da inabi suna zuwa daga amfanin gona kuma.)
Me Keith zai so mu ci? Kamar Keith, ina zaune a Massachusetts. Don haka ina da zabi na moose, barewa, kifi kifi, squirrels, cod da — tun da ɓangarorin suna kare haƙƙin mallaka na noma, sai dai lokacin da cikinsu ya sami mafi kyawun gardama - kiwo daga shanu waɗanda ba na asali ba da nama da ƙwai daga waɗanda ba na asali ba. -kaji da aladu. Don ƙara ɗan yaji a cikin abinci na, Ina kuma iya amfani da kaina da tsire-tsire na asali da fungi, gami da cattails da lichen. Amma kayan yaji na yau da kullun, har ma da barkono baƙar fata mai ƙasƙantar da kai, wanda ya fito daga Vietnam da Indiya, tabbas dole ne ya tafi. Za mu kuma yi bankwana da burodi, masara a cob, lemu, inabi, kofi, shayi, da dai sauransu. (Ka manta da sukari, cakulan, kayan zaki na kowane nau'i ma-madaidaicin locavore dole ne ya guje wa waɗannan abubuwan kuma, sai dai idan ta kasance a Haiti tare da wasu rake na daji.)
Yayin da Keith ke zargin cin ganyayyaki don sanya irin waɗannan buƙatun abinci na "tsattsauran ra'ayi" wanda hakan ke haifar da matsalar cin abinci a cikin mata, kusa da hangen nesanta na cin ganyayyaki masu cin ganyayyaki da alama yana da ƙarancin ƙazanta, bambanta, da halayya ta ɗabi'a kamar abincin Faransanci. Keith yana siffanta masu cin ganyayyaki a matsayin masu fasikanci, masu iko, da rashin ɗabi'a a cikin ɗabi'a da ɗabi'a. Amma shawararta ta fi tsattsauran ra'ayi da tsauri (da yawa don vegans ascetics) [25].
Cin ganyayyaki Zai Kashe Ka
Da yake jin kila ma'ana da raunin shaida na da'awarta cewa cin ganyayyaki na duniya zai halaka duniya, Keith ya koma ƙasa. Ba wai kawai cin ganyayyaki ba ne mara kyau ga duniya, in ji ta, har ma a zahiri bai dace da ilimin halittar mu kamar hominids ba. Cin naman dabba ba wai kawai ya fi dacewa da abinci na tushen shuka ba, ya zama tilas a ilimin halitta. Wannan keɓaɓɓen layin gardama yana haifar da wani rashin daidaituwa a cikin labarin Keith, tun da ijma'in kimiyya cewa Homo sapiens yana da ilimin halitta omnivorous. Yayin da Keith sau ɗaya ko sau biyu ya yarda cewa mu 'yan adam ne, da alama ba ta fahimci ainihin abin da hakan ke nufi ba. Omnivores sun samo asali jikin da ke ba su damar ci, kuma su rayu, ko dai tsiro ko naman dabba (ko duka biyun). Matsayin Keith, ko da yake, shine abincin shuka-kawai ba jituwa tare da ilimin halitta na nau'in mu. Ko kuma a bayyana shi a sarari, ta yi jayayya cewa ba za mu iya rayuwa ba tare da nama ba. Duk da haka, idan hakan ya kasance gaskiya ne, da mun zama masu cin nama, ba ’yan adam ba. Masu cin naman da suka wajaba kamar kuliyoyi da sharks ba za su iya rayuwa a kan kwayoyin halitta kadai ba; omnivores iya.
Shin da gaske Keith ya yarda cewa mu masu cin nama ne? Sau ɗaya kawai ta bar zamewa game da "ciwon nama kamar namu." In ba haka ba Keith ya guje wa faɗa a sarari cewa mutane ba za su iya rayuwa ba tare da nama ba. Amma ba ta bukatar hakan. Masu cin naman da ba sa cin nama suna rashin lafiya sosai kuma a ƙarshe su mutu. Cats, alal misali, suna buƙatar naman sauran dabbobi don samun taurine, amino acid mai mahimmanci; kuma ba tare da taurine ba, kuliyoyi za su haɓaka matsalolin zuciya da jijiyoyin jini, rigakafi, da matsalolin narkewa. Hakazalika, Keith ta yi gardama a cikin littafinta cewa idan aka hana mu nama, mu ma ba makawa mu kan haifar da bala'i na matsalolin lafiya kuma mu mutu da wuri. Labarin Cin Gari a zahiri yana karantawa kamar jerin wanki na duk cututtukan da ke mutuwa, masu kusantar mutuwa, da kuma munanan cututtuka da cututtuka waɗanda cin ganyayyaki ya kamata ya kawo a farke.
Keith ya danganta cin ganyayyaki tare da "rashin lafiya da gajiya," hypoglycemia, osteoporosis, cututtuka na autoimmune, lalata hakori, rashin cin abinci, sha'awar sukari, matsalolin haihuwa, damuwa da damuwa, dakatar da samar da endorphin, endometriosis, schizophrenia, Multiple Scleroris, da sauransu. Cin ganyayyaki “ba shi da isasshen abinci mai gina jiki don dogon lokaci da kuma gyara jikin ɗan adam. In faɗi a sarari, zai lalata ku. Cin ganyayyaki, in ji ta, ba zai iya “ba zai iya ba da isassun furotin, mai, bitamin mai narkewa, ko ma’adanai” ga jikin ɗan adam. Za ku sanya kanku "a cikin babban haɗari ga ciwon daji, musamman nau'in da ke kashewa," suna da kumburi "ko'ina," lalata thyroid da ciki. "Gashin ku zai bushe, baƙar fata, kuma fatar jikinku na iya bushewa ya yi zafi" kuma "za ku yi sanyi." A halin yanzu, "abincin soya, alkama, ko masara zai haifar da rashin abinci mai gina jiki mai yawa… da… mutuwa." Cin ganyayyaki “ba shi da isasshen abinci mai gina jiki don dogon lokaci da kuma gyara jikin ɗan adam. In faɗi a sarari, zai lalata ku. Keith ya bayyana haduwa da masu cin ganyayyaki waɗanda suke kama da masu cutar kansa, tare da "hannun yanayin C a cikin yanayinsu." Keith ya kammala: "Wannan shine abin da zai faru idan kun ci ganyayyaki… na tsawon lokaci." Game da iyayen da za su dora cin ganyayyaki ga ’ya’yansu marasa jin daɗi: “Ga abin da za ku yi wa yaranku: lalacewar ƙwayoyin cuta da za ta iya zama dindindin.”
Keith bai damu ba don samar da kowace hujja ta kimiyya ga ɗayan waɗannan da wasu da'awar game da haɗarin lafiya na cin ganyayyaki. Madadin haka, tana gargaɗin mai karatunta daga wallafe-wallafen cututtukan cuta kan nama da abinci na tushen shuka, Keith ya juya zuwa ga labarin sirri da ƙima. Lokacin ba izgili ga masu cin ganyayyaki ba ad hominem, Keith, wanda tsohon mai cin ganyayyaki ne, ya roƙe su su daina kafin lokaci ya kure, domin “Na halaka jikina” da kuma “ba ku so ku zama kamar ni.” Cin ganyayyaki ya kusa kashe ta. A cikin shekaru 14 da ta kasance mai cin ganyayyaki da cin ganyayyaki, ta rubuta, ta yi rashin lafiya sosai. Ta "ji rashin lafiya, tashin zuciya, da kumburi" kuma ta gaji koyaushe. Ta daina jinin haila, busasshiyar fatarta ta bare. Ta sha wahala "sanyi da gajiya" da gastroparesis. Har ila yau, ta sami "rushewar tunani" sakamakon rashin cin nama. Mafi muni, a cikin matuƙar keta mutuncinta a matsayinta na mafarauci, Keith ya ba da rahoton cewa wani ubangidan Chi Gong da ta tuntuba ya karya mata labarin cewa ba ta da Chi. Cin ganyayyaki ya kashe ta Chi. Ba abin mamaki ba ne cewa, saduwa da ƙungiyar masu cin ganyayyaki masu cin ganyayyaki, Keith ya nuna halin visceral na tsohon POW ba zato ba tsammani ya gamu da brigade na abokan gaba: "Ba za su iya sa ni komawa ba .... Na yi mummunar lalacewa ga jikina-thyroid, gidajen abinci na - ta hanyar cin abin da ba a iya ci ba."
Da yake jin sauti a wasu lokuta kamar vampire ko wolf, Keith ya kwatanta cike da baƙon, "sha'awar jiki" na farko (Pollan haka ma yana kwatanta sha'awar cin nama da sha'awar sha'awar) jima'i). “Ina jin yunwa koyaushe. Kullum." Lokacin da ta ƙarshe ta yarda da waɗannan sha'awar, sai ta ji kamar "fitowa daga suma." Ta ma kwatanta abin da ya faru da ’yantar da “daga fursunonin yaƙi.” Cin abinci tare da wata budurwa har yanzu tana murmurewa daga cin ganyayyaki, matan biyu sun yi dariya da babbar murya, "muna farin cikin zama da rai." "Ya Allah… wannan shine abin da kuke ji a raye." Da yake bayyana tallace-tallacen masana'antar nama, Keith ya rubuta cewa nama shine "abinci na gaske," wanda ke cike da "protein na gaske da kitse na gaske." Da yake roƙon sauran masu cin ganyayyaki su daina kafin lokaci ya kure, Keith ya rubuta, "ba ku son ku zama kamar ni." Ko da canzawa zuwa abincin da ke kan nama bai iya gyara lalacewar ba. Keith dole ne yanzu ya rayu "cikin raɗaɗi mai canza rayuwa na sauran kwanaki na saboda na yi imani kuma na yi imani da cin ganyayyaki."
Daga cikin wahalhalu masu ban tsoro da Keith da yawa, kuma legion ne, wanda ya hukunta ta ga mafi tsananin ɓacin rai da ɓacin rai shine cutar faifan ta. Saboda cin ganyayyaki, in ji ta, kashin bayanta a yanzu ya yi kama da "kamar hadarin nutsewar sama." Duk da haka, a nan kamar yadda yake a cikin sauran matsalolin da Keith ke zargi akan cin ganyayyaki, Keith ba ya ba da wata hujja ko wata hujja da za ta goyi bayan da'awarta. Tun da binciken wallafe-wallafen kimiyya ya nuna babu wani abu game da alaƙa tsakanin cin ganyayyaki da cutar faifai, wannan mai bitar ya tuntuɓi mutumin da ya rubuta littafin, a cikin wannan yanayin a zahiri, game da cututtukan diski na degenerative. Dokta Robert Gunzberg, babban mai bincike a Asibitin Jami’ar Brugmann da ke Belgium, ya kwashe tsawon rayuwarsa na sana’a yana nazarin abubuwan da ke haifar da rashin lafiyar kashin baya da kuma kula da marasa lafiya da ke fama da su. Daya daga cikin tsirarun hukumomin duniya kan wannan batu, shi ne kuma babban editan wani littafi mai cikakken iko kan batun. Lokacin da aka tambaye shi game da da'awar Keith, Gunzberg ya aika da wannan yanke shawara, amsa maras tabbas: "Babu wata hanyar haɗi tsakanin yanayin diski mai lalacewa (mafi 'cuta') da cin ganyayyaki" [26].
Me yasa Keith ke iƙirarin, a cikin wani littafi da wata jarida mai tsaurin ra'ayi ta buga, cewa rashin cin ganyayyaki ne ya jawo ta? Wataƙila tana ba wa kanta gata ta musamman game da yanayin lafiyarta. Duk da haka, abu ɗaya ne a gare ni in ba da wani sabon abu na mutum na farko game da abin da na fuskanta a matsayina na wanda ke da cutar Alzheimer, in ji, kuma wani abu ne a gare ni in yi iƙirarin a cikin bugawa cewa ciwona ya haifar. ta hanyar kallon TV na da ya wuce kima ko shawagi na sanyi. Ko da ya fi damuna shine na juyo nace haka wasu waɗanda suke kallon TV da yawa ko kuma suna shan ruwan sanyi suna jefa kansu cikin babban haɗarin kamuwa da cutar Alzheimer. Amma a nan Keith: "Amma ka ɗauki maganata: ba kwa son zama kamar ni." Ta kara da cewa: “Don Allah….Ba ni da girman kai da yin bara.” Amma dora laifin fara ciwonta ga cin ganyayyaki wani nau'i ne na post hoc ergo propter hoc- Rashin da'awar da'awar alakar da ke tsakanin al'amura guda biyu da ba su da alaka da su saboda haduwar su cikin lokaci kawai. Matsalolin faifai masu lalacewa suna damun miliyoyin masu cin nama, amma wannan ba yana nufin cewa cin nama ya haifar da matsalolinsu ba.
A zahiri, duka 'yan kasuwar na Amurka da ƙungiyar kayan abinci na Kanada suna gano cewa "abinci mai cin ganyayyaki suna da isasshen amfanin lafiya a cikin rigakafi" [27]. Bugu da ƙari, babban ra'ayi na kimiyya shine cewa masu cin ganyayyaki sun fi lafiya a kungiyance fiye da masu cin nama, yayin da cin nama yana da alaƙa da ciwon daji na launin fata da kuma ciwon daji na prostate, nono, ovaries, da sauransu. Keith da kanta ta faɗi wani bincike da ke nuna cewa Seventh-Day Adventists, mafi yawan yawan masu cin ganyayyaki da aka taɓa yin nazari, suna rayuwa tsawon lokaci kuma suna da “ƙananan adadin ‘hyptension, diabetes, arthritis, cancer colon, prostate cancer, m CHD a cikin maza, da mutuwa daga duka. haddasawa'” idan aka kwatanta da waɗanda ba masu cin ganyayyaki ba. A wannan lokacin a cikin littafinta, duk da haka, Keith ta yi jayayya sama da shafuka 200 cewa rayuwa akan cin ganyayyaki ko ma cin ganyayyaki shine. ilimin halitta ba zai yiwu ba. Ta yaya, to, zai iya zama cewa waɗannan masu cin ganyayyaki ba kawai ba sa mutuwa daga cututtuka masu tsanani, amma a zahiri sun fi sauran jama'a lafiya? Ta rubuta: “Gwamnatin Seventh-day Adventists da talakawan Amurka wauta ne, domin su ma an hana su shan barasa da kofi kuma ba a barin su shan taba. Suna cin abinci mai daɗi da ɗanɗano kaɗan kaɗan. Tabbas sun fi lafiya.” Amma ko rashin lafiyar masu Adventists ko a'a wani ɓangare ne saboda rashin shan barasa kuma kofi ba shi da mahimmanci: Keith ya yarda cewa mutanen da ke rayuwa tsawon shekaru akan cin ganyayyakin vegan sun fi koshin lafiya fiye da cin nama. Keith haka ya karyata Keith.
Rashin wata hujja ta kimiyya da za ta goyi bayan hujjarta cewa cin ganyayyaki ba shi da lafiya ko kuma bai dace da ilimin halittar mu ba, Keith ya juya a maimakon haka zuwa ga wani abu na sirri da kuma labari. Don tabbatar da cewa cin ganyayyaki yana haifar da lalata, Keith ta gaya mana cewa ita da kanta ta san "masu cin ganyayyaki masu yawan gaske tare da matsalolin ƙwaƙwalwar ajiya" kuma sun haɗa da shafuka biyu na burlesque na maganganu tsakaninta da "aboki" mai cin ganyayyaki wanda ya bayyana a matsayin mai hankali. Amma idan na sirri na siyasa ne, don Keith siyasa ce, da kyau, na sirri. Wannan mawallafi ne da ke da ƙwaƙƙwaran daidaita makin da zai yi. Marubuta sun fara wani aiki na musamman don kowane nau'i na dalilai, amma hanya mafi inganci kuma mafi ƙanƙanta don farawa da ci gaba da ba da labari ita ce ramuwar gayya. Kuma ramuwa ita ce ke kara kuzari Labarin Cin Gari. Kasancewar wasu da yawa daga cikin ‘yan sandan vegan sun sha dukan tsiya tsawon shekaru, Keith ya ƙudura a yanzu zai bar su su same shi.. Ba wai cin ganyayyaki kawai ke kaiwa a zahiri zuwa ƙarshen duniya ba-mafi muni, yana haifar da maras cin ganyayyaki. Veganism shine "bangare na al'ada, rashin cin abinci sashi," in ji ta. Na masu cin ganyayyaki na “masu-adalci”, Keith ya rubuta, “kun san sautin: smug da daraja da gamsuwa.”
Mun san sautin, kuma abin takaici yana kan kowane shafi na littafin Keith. Kamar sauran masu shelar bishara, tabbacin Keith yana da cikakkiya kuma mara kaushi kamar Kalmar. Ba za ta iya cin amanar ambivalence ko shakka ba. Kuma ko da yake ta fara littafinta tana faɗin cewa, akasin masu son kai, masu kama da yara, jahilai masu cin ganyayyaki da masu cin ganyayyaki ta sani sarai, waɗanda ke tattara littattafai cike da “zuriyar jahannama zuwa gonakin masana’anta da ma’auninsu na gaskiya na hatsi,” ta za ta ci gaba da tattalin arzikin gafara da karimci, ta yi watsi da lamarin a kan wannan shafi, tana yin ba'a game da cin ganyayyaki saboda da'awar ta "mai tabbatar da rayuwa da adalci", da masu cin ganyayyaki don rungumar "wadanda ke da albarkatu na hatsi da wake. ” Masu fafutukar kare hakkin dabbobi suna jin tausayin “halittun da…su ke jan hankalin ku da lamirinku,” yayin da suke yin watsi da batun ƙwayoyin cuta da shuke-shuke. Da yake bayyana gwarzonta na hankali, marubucin abinci Michael Pollan (wanda ya kori masu cin ganyayyaki a cikin Matsalar Omnivore, a matsayin "mai tsarki," "birni," da "parochial" [28]), Keith ya kori masu fafutukar kare hakkin dabba da cewa cike da "girma da jahilci." "Na san abin gaggawa ne," in ji ta, tana magana da masu cin ganyayyaki. "Na san shi kamar yadda kuke yi, lafiya? Amma ba lallai ne ku kashe kanku ko junanku ba.” "Kina jina?" ta bukata.
Bayan ɗaruruwan shafuka na wannan, a ƙarshe Keith ta kai ga jujjuyawarta: ƙaddarar abinci mai gina jiki. “Ka san irin nau’in da nake magana game da shi,” in ji ta—“mai zafin rai, mai kauri, kan jawo gashi, kuma cikin yanayin fushi. Abin da ke faruwa ga dan Adam da kwakwalwar da ba ta da furotin da kitse ke nan.” Sau ɗaya kawai Keith ya ba wa mai karatun nata rai kuma yana nan, lokacin da ta yi watsi da haɓaka yuwuwar cewa zaluncinta, baƙar akida, da fushin da ba ya ƙarewa, a bayyane a cikin wannan aikin, su kansu alamun rashin lafiyar da kwakwalwarta ta sha a lokacin. shekarunta na jin daɗi a cikin jejin vegan.
Akwai fifiko ga duk abin da Keith ya sani, ba'a, sautin sarcastic. Haka ne masu karatun sauti iri ɗaya suka ji a farkon maganganun Christopher Hitchens bayan an sake haifuwar shi a matsayin Neocon a cikin 2001, sautin iri ɗaya ne wanda ke nuna farkon rubuce-rubucen tsoffin tsagerun Tsohon da Sabon Hagu kamar Irving Kristol (wani tsohon Trotskyist) wanda ya yi tsallen jirgin ruwa sau ɗaya motsi na shekarun 1960 ya faɗi zuwa ƙasa a cikin ƙirjin haƙƙin haƙƙin haƙori. Allah wanda ya kasa. Da zarar ya ƙone, sau biyu jin kunya. Ko kuma kamar yadda Scotty ya yi magana a kan tsohon star Trek, “Wata ni sau ɗaya, kunya a gare ku. Ka rude ni sau biyu, kunya ni.” To, wannan mun sani: Lierre Keith ba za a sake yaudare shi ba. Da ta kasance mai bi na gaskiya a cikin harkar cin ganyayyaki, yanzu ta ƙudurta ta kawar da zunubanta na baya ta hanyar yin shara a kan dalilin da ta taɓa sadaukar da kanta ga jiki da ruhi. Amma an kiyaye shi a cikin ɓacin rai na wannan farkawa ta siyasa iri ɗaya ce ta rashin adalcin kai da ɓatanci na dā.
Ladubban Cin Nama
Bai isa ba Keith yayi iƙirarin cewa ilimin halitta ya wajaba mu ci nama, ita ma tana son ta gamsar da mu cewa cin sauran dabbobi ya halatta a ɗabi'a. Amma a nan kalma ya zama dole game da tsarin Keith game da falsafar dabi'a na haƙƙin dabba.
Takaddama kan ko kuma a wane yanayi ya dace a kashe wasu dabbobi sun koma zamanin da. Mutum na farko da ya kira kansa masanin falsafa (a zahiri, “mason hikima”) shine Pythagoras, a ƙarni na shida K.Z., wanda ya ba da shawarar cin ganyayyaki ga mabiyansa, ga alama don ɗabi’a da kuma dalilai na zahiri. Yawancin wasu masana falsafa da masu suka, a Gabas da Yamma, sun yi shari'ar cin ganyayyaki na ɗabi'a a cikin ƙarni tun, kuma wasu ƙungiyoyin addini (wasu mabiya addinin Buddha da Jain) sun kasance suna da salon cin ganyayyaki ko galibin cin ganyayyaki sama da shekaru dubu. Da 19th karni, duka da'a mai cin ganyayyaki da 'yancin dabba, batutuwan da aka yi muhawara a Turai tun fiye da karni guda, sun zama batun kare kariya ta falsafa a hankali ta hanyar irin su Henry Salt, David Hume, Jeremy Bentham, Percy Shelley, Max Scheler, da Leo Tolstoy, da sauransu [29]. Duk da haka, sai a shekarun 1970 ne ra'ayin hakkin dabbobi a matsayin jimillar suka ya zo hankalin jama'a. Buga masanin falsafa Peter Singer's 'Yancin Dabbobi a cikin 1975 gabaɗaya ana ganin shi azaman juyi a cikin ƙirƙirar motsi na yau da kullun na kare hakkin dabbobi. Tun daga nan, ɗaruruwan sauran malamai, daga ɗimbin fannonin karatu daban-daban – falsafa, ilimin zamantakewa, nazarin mata, kimiyyar siyasa, ilimin ɗan adam, ilimin halin ɗan adam, adabi, nazarin shari'a mai mahimmanci, da sauransu-sun rubuta don kare muradun dabbobi [30] . Malamai sun ja da baya a kan gina zamantakewar zamantakewar dangantakarmu da sauran dabbobi, ciki har da hadadden akidar "nama" kanta. Masana kimiyya a cikin tsaka-tsaki na ilimin ethology na fahimi sun nuna cewa sauran dabbobi suna da ikon yin tunani, tunani, da rikicewar motsin rai fiye da abin da kowa ke zargi, gami da fa'idodin ƙwaƙwalwar ajiya, tsinkayen hankali, da tunanin sararin samaniya cewa a wasu lokuta sun zarce namu. . A ƙarshe masana ilimin tunani sun ja hankali ga ɗimbin hanyoyin da ɗan adam yake bi social mulki—mallaka da kashe mutane ta mutane—a tarihi ya samo asali ne daga, ƙirƙira shi, kuma bisa fasahar sarrafa ɗan adam da mallake sauran dabbobi.
Na sake maimaita duk wannan don kawai in haskaka martanin Lierre Keith ga abin da yanzu ya zama faffaɗa, ingantaccen wallafe-wallafen da ke bincika kusan kowane nau'i na tarihi, rarrabuwar al'adu, ginin zamantakewa, da matsalolin ɗabi'a tare da mu'amala da sauran dabbobi, gami da cin su. Fuskantar tsaunin tsantsan tunani na falsafa da aikin ilimi, tun daga falsafar Nahiyar Turai da tiyoloji zuwa mata masu tsattsauran ra'ayi da Marxism, Keith kawai yayi watsi da duka. Bari in bayyana a sarari: Lierre Keith ya rubuta tsawon littafi game da hakkin dabbobi da cin ganyayyaki na ɗabi'a wanda yayi watsi da duk abin da aka rubuta akan batun a cikin ƙarni na ƙarshe da bayan haka. Maimakon haka, Labarin Cin Gari shine nau'in littafin da ya nisanta falsafar da ilimin zamantakewa na dangantakar ɗan adam da dabbobi don mafi sayar da abinci fa littattafai kamar Ƙarfin Protein da kuma Side Dark na Soya. Keith ya ci gaba da samun shafuka game da "tatsuniyar cholesterol" kuma ya haɗa da ginshiƙi mai shafuka biyu da ke kwatanta hakora, gallbladders, girman hanji, da dai sauransu, na karnuka, tumaki, da mutane, duk don tabbatar da cewa ba a nufin mutane ba. ” don cin abinci mai cin ganyayyaki, amma maimakon nama. Yin haka, Keith ya koma kan sigar locavore na ƙira mai hankali, yana haɗa ƙarfin yanayi na bazata tare da maƙasudin fasaha na zamani. Mun koyi, alal misali, cewa shanu da sauran dabbobin da aka kawo wa Amurka don cin zarafi na rashin tausayi ƙarni biyar da suka wuce "duk suna da rayukan da aka yi nufin su samu"; a halin yanzu, “mu [mutane] an gina mu don mu ci nama.” Amma duk da haka ruɗin wannan layi na tunani ba shi da wuya a gani. Duban hannuna, alal misali, ina ganin ƙusoshin vestial - "ƙusoshi." A cikin sharuddan juyin halitta, farar fata sun yi amfani da dalilai masu amfani da yawa, gami da kare kai. Amma kasancewar na riƙe ikon yin amfani da ƙwanƙolin gaɓoɓina don fitar da idanun maƙwabci na, ba ya nufin cewa ina da haƙƙin yin haka. Hakazalika, ko jikinmu yana iya narkar da sassan dabba ko a'a ba shi da wata ma'ana ta ɗabi'a. Hakanan zamu iya narkar da naman ɗan adam da ƙashi a cikin tsunkule (kuma da yawa suna da, a cikin ƙarni), amma wannan gaskiyar rashin uzuri ce ga anthropophagy.
Rufe matsalar a ciki Labarin Cin Gari Kuma tare da jayayya da ke kare cin sauran dabbobi gabaɗaya shi ne cewa babu makawa sun kunna wani nau'i ko wani nau'i na kuskuren dabi'a. Keith ta fitar da nata sigar yaudarar ta a matakai uku. Na farko, ta kafa hujjar bambaro cewa matsayin mai cin ganyayyaki na ɗabi'a ya ta'allaka ne akan kuskuren imani cewa ɗan adam halittu ne. shuke-shuke (maimakon masu cin naman dabbobi ko nama). Keith sannan ya "karyata" matsayin ta hanyar tattara hujjojin cewa ba mu ba ne da kuma "nuna" cewa jikinmu yana iya cin nama. A ƙarshe, ta yi jayayya daga gaskiyar cewa mun samo asali ikon don narkar da naman dabba zuwa matsayi na al'ada wanda wannan karfin ya sa ya halatta a ci nama. Ma’ana, Keith kamar sauran masu neman afuwar mulkin dan Adam, ya tabbatar da kashe dabbobi a kan cewa yin hakan shi ne. halitta. Kamar yadda Pollan ke shiga Matsalar Omnivore (Wataƙila Keith ta maimaita a cikin littafinta), karanta yancin dabba da wallafe-wallafen masu cin ganyayyaki ba zai iya taimakawa ba sai dai “mamaki ko rigimarsu ba da gaske take ba. yanayi kanta"[31]. A halin yanzu Keith ya rubuta, a cikin jijiya mai mahimmanci, cewa "Australopithecines, farkon nau'in jinsinmu, sun ci nama," cewa mu "mafarauta" ne har zuwa tushenmu, kuma cewa tsinkaya shine " ainihin algebra na tsarinmu" [32].
A kai a kai, Keith ya ce “domin wani ya rayu, dole ne wani ya mutu.” Ta rubuta: “Rayuwa da mutuwa lokaci ɗaya ne: ga wani ya rayu, lalle ne wani ya mutu.” Contra Matsayin masu cin ganyayyaki masu da'a da na siyasa, in ji ta, mutum ba zai iya zama mai cin ganyayyaki ko ma mai cin ganyayyaki ba tare da kisa ba. Amma duk da haka, kashe wasu dabbobi ba laifi ba ne. Keith ya rubuta: "Ba muna cin zarafin junanmu ba. "Muna yin juyi ne kawai." Don haka, masu fafutukar kare hakkin dabbar da ke kan laka suna da “tunanin baki da fari na yaro” domin “sun ƙi ainihin gaskiyar cewa mutuwa ita ce tushen rayuwa”—abin da ta ce “ilimin manya.”
Wataƙila akwai masu cin ganyayyaki a waje waɗanda suka yi imanin cewa noma na iya ci gaba ba tare da “lalacewar lamuni ba”—watau ba da gangan ba amma duk da haka ana iya hasashen mace-mace a cikin yawan dabbobin gida. Amma idan haka ne, ba sa damuwa da buga aikinsu a cikin mujallun falsafar da ake girmamawa. An yarda a fili a cikin wallafe-wallafen cewa mai yiwuwa kowane nau'i na noma yana cutar da kwari da sauran dabbobin da ke cikin ƙasa. Aikin noma na injina na yin illa musamman ga rayuwar dabbobi: ɓerayen gonaki sun murkushe su ta wurin hada manoma, da sare dazuka don yin gonaki da karkatar da koguna don ban ruwa, yana lalata muhallin miliyoyin dabbobi, da dai sauransu. Kuma yayin da babu shakka akwai hanyoyin da za a rage adadin waɗannan mace-mace (babu wanda ya damu har yanzu ya sami hanyar da za a rage su), Keith ya yi daidai a wannan kunkuntar ma'anar cewa samar da abinci ba makawa yana da alaƙa da mutuwa. Duk da haka, wannan ba labari ba ne ga kowa, tabbas ba ga masana da masana ilimin dabi'a a cikin nazarin dabbobi ba. Haka nan kashe dabbobi bisa kuskure ko kuma sakamakon noma, a dabi’ance, kamar yadda ake shirin tsare su da kashe su domin a ci su, wanda ba tare da tambaya ba yana haifar da yawan mace-mace. Ta hanyar kwatankwacin, hadurran mota suna kashe dubun dubatar Amurkawa a kowace shekara, amma zai fi muni sosai, a magana ta ɗabi'a, tattarawa da aiwatar da wannan adadin na Amurkawa dangane da manufar ganganci-ko an tabbatar da adadin matattu ko a'a. zama iri daya.
Cike da gamsuwa da cewa ta tattake mutumin bambaro, Keith na gaba ya yi tambaya kan metaphysics. Kamar yadda rukunin yanar gizon da jama'a suka samo asali suka keɓe don sukar bayanan littafin Keith, Labarin Cin Gari "Vers a bayyane kuma ba daidai ba tsakanin hylozoism (komai yana da rai) da panpsychism (komai yana da hankali)" [33]. Anan ta gabatar da hujjoji guda biyu masu cin karo da juna dangane da ilimin dabi'a da matsayin tsirrai. Na farko, Keith ya nuna cewa ikon dabbobi don sanin duniya-magana- dalili ne mai kaifi ko sabani don bayyana maslahohin ɗabi'a, saboda yana barin abubuwan da ba su dace ba. "Wataƙila ba ku sami bishiyoyi da ciyawa masu tursasawa kamar nau'in," in ji Keith, saboda "ku" ba ku ganin su a matsayin "masu hankali ko wahala"; ba sa “zuciyarka da lamirinka.” Ta wannan dalili, babu wani bambanci na ɗabi'a tsakanin kama ɗan alade da ya ji rauni da kuma lalata kansa har ya mutu a kan wani shinge na kankare - hanyar da ta dace ta zubar da aladu maras so a cikin masana'antu - kuma, ka ce, yankan ciyawa. Ya isa a faɗi, duk da haka, cewa kaɗan idan wasu masana falsafa da ke raye a yau za su yarda da Keith cewa ikon ji da sanin duniya—don samun motsin rai, ji, da iya wahala da jin daɗi—ba shi da amfani a ɗabi’a. Bugu da ƙari, duk tarihin ƙungiyoyin adalci na zamantakewa suna shaida ga jaruntakar ƙoƙarin rage wahala a duniya. Wannan shine dalilin da ya sa Marx's ontological farawa wuri a cikin 1844 Rubuce-rubucen shine fahimtar cewa "mutum yana shan wahala."
Duk da haka da ya taɓa yin tsayin daka don nuna cewa tunanin ba shi da amfani a ɗabi'a, Keith sannan ta saba wa kanta ta hanyar jayayya cewa ikon ji. is halin kirki dacewa-zuwa tsire-tsire. "A wane lokaci ne ku [mai karatu]… kuna son sanin cewa tsire-tsire suna jin daɗi" ta buƙata. Tsire-tsire suna da bukatu, niyya, da sha'awa. A cewar Keith, tsire-tsire “suna son rayuwarsu” kamar dabbobi. Har ila suna da “uwaye” da “wasunsu ma suna da uba,” da kuma “jarirai,” kamar dabbobi masu rai. Kuma kawai saboda tsire-tsire ba sa kama zama ji ba ya nufin suna son zuriyarsu fiye da dabbobi.
A cikin fuskantar irin waɗannan maganganun abin kunya - rubutun ji, sha'awa, niyya har ma da "mahaifi" da "uba" ga rayuwar da ba ta dace ba - yana da alama kusan rashin tausayi a nan don lura cewa Keith kanta ne, ba masu kare hakkin dabba ba, wanda ya yi nasara. zuwa mafi ƙanƙanta nau'ikan bayanin ɗan adam. Duk da yake bai kamata mu watsar da tsire-tsire a matsayin waɗanda ba su cancanci kowane la'akari da ɗabi'a ba kwata-kwata, kuma kada mu yaudare kanmu cikin tunanin cewa ƙungiyoyi ko halittu waɗanda ba su da tsarin juyayi na tsakiya, masu karɓar raɗaɗi, da ƙwaƙwalwa, waɗanda ba sa kuka da kururuwa ko gudu lokacin da aka kai musu hari. , ko kuma waɗanda ba za su iya ba, kamar yadda muka sani, na samar da tunani mai ma'ana, na kafa al'ummomi ko al'adu, ko kuma samun kwarewa ta farko ta kowace iri, da dai sauransu. Babu wani ƙwararren masanin halitta ko masanin falsafa da ke raye a yau da ya gaskata cewa su ne. Duk da haka, ko da Keith ya yi gaskiya game da tsire-tsire, da ta nuna mu kawai har ila yau, bukatar a yi la'akari da bukatun shuka, watau tare da bukatun dabbobi ma. Ko da a lokacin, za a bar mu da halin kirki don zama masu cin ganyayyaki, tun da cin ganyayyaki na duniya zai iya ɗaukar rayukan shuka kaɗan fiye da yadda ake noman dabbobi (har ma a cikin ƙananan sikelin, sigar locavore).
Locavorism da Post-Fordist Capital
Kamar Michael Pollan da sauran masu sukar locavore, Keith yayi la'akari da kisan ɗan adam da cin zarafin sauran dabbobi kamar yadda irin waɗannan ayyukan sun kasance kafin zamantakewa, har ma da pre-categorical, don haka manta cewa aikin ɗan adam shine samar da tarihi da zamantakewa, ba a ba da "gaskiya ba." ” Duk da haka, a lokacin da muka sami kanmu a aikace da sauran dabbobi, mu da su muna daure a cikin tarihin tarihi, zamantakewa. Sabanin shark da ke kama wani ƙaramin kifi a cikin muƙaƙƙarfansa, lokacin da mutane suka dace da jikin sauran dabbobin su kan yi haka. a cikin kafofin watsa labarai, watau a fagen al'adu da yanar gizo na akidu, tatsuniyoyi, da sauransu. Nama a matsayin wani nau'i na jari-yana ɗaya daga cikin manyan kayayyaki da ake siyarwa a kasuwannin duniya - ya ƙunshi wannan mahallin. Har ila yau, ya ƙunshi ɗimbin alakokin zamantakewa waɗanda ke al'ada, tattaunawa, da tsaka mai wuya. Keith ya yi watsi da gaskiyar cewa gwagwarmayar da ake yi akan jinsin ɗan adam a gaba ɗaya, da kuma a kan dama ko haƙƙin siyasa na tunanin ɗan adam don tsara al'umma a kusa da cin naman dabbobi musamman, gwagwarmaya ne akan wakilci, ilimin halin dan Adam, da "zamantake" yanayin nama. Labarin Cin Gari ya shiga wannan gwagwarmaya, amma ta hanyoyin da ita kanta marubuciyar ta manta da abin takaici.
Ana iya karanta rubutun Keith cikin fa'ida a matsayin bayanin sabani na al'ummar jari hujja. Makullin irin wannan karatun ya ta'allaka ne a cikin sabanin yanayin motsi na locavore da kuma rashin fahimtar wannan motsi tare da tashin hankali da cin zarafi na al'adun jari-hujja na marigayi.
Tashi na mummunan mahimmancin zaluntar dabba ya tilasta jari hujja don kare kanta "geritage" ta hanyar kare kanta game da yanayin halittar dabbobi. A cikin wannan mahallin, soyayyar Keith na kashe wasu dabbobi wani bangare ne na babban motsi don dawo da dabbobin nama asiri ta hanyar ƙarfafa nau'in ɗan adam daidai kamar yadda ya fuskanci kalubale. Bayan daruruwan nazarin kiwon lafiya da ke nuna kyakkyawar alaka tsakanin cin nama da cututtuka masu yawa na bil'adama, tare da kara wayar da kan jama'a game da laifuffukan muhalli da dabi'u na noman masana'antu, masana'antar nama ta kwashe shekaru tana tsara dabarun bunkasa ta. sagging jama'a hoto. Fuskantar waɗannan tagwayen barazanar, masana'antar ta ci gaba da kai hare-hare tare da kashe ɗaruruwan miliyoyin daloli a cikin haɗin kai, mai fafutuka da yawa. Yayin da Keith, Pollan, Kingsolver, da sauransu ke adawa da noman masana'anta suma, amma karewarsu na kashewa da cin dabbobi suna ba da kariya ga wannan babban aikin.
Nisa daga kasancewa motsin da ke faruwa a waje da "tsarin," motsi na locavore yana cikin kwanciyar hankali tare da babban kasuwancin kasuwanci, wanda a zahiri ya haɗu da shi. Duk da yuwuwar ɗan adawar da ke fayyace a cikin matakin adawa da ƙungiyoyin, ƙungiyar Locavore ta sami nasarar haɗa ɗabi'ar da ba ta da matsala ga al'adun mabukaci bayan Fordist na samar da kayayyaki. Don haka abin kallo na makiyayan akuya Bill da Nicolette Niman, waɗanda suka gina kasuwancin dala miliyan 85 don ƙirƙirar “dabbobin da suka fi ɗanɗano a kusa.” Nimans sun haɗu tare da "farati na masu saka hannun jari" kuma sun hayar da "sabon lokacin gudanarwa… wanda Jeff Swain ya jagoranta, wanda ya kasance a kamfanin da ke samar da naman sa na Coleman Natural Beef" [34]. A halin yanzu, rubuce-rubuce a cikin jijiyar Neoliberal, Michael Pollan ya rubuta game da buƙatar "yantar da" ƙananan masu samar da ƙa'idodin aminci na tarayya da aka tsara don kare masu amfani daga yawan guba da ke hade da kayan dabba. "A yau," in ji shi, "farfadowar tattalin arzikin abinci na gida yana cike da rudani ta hanyar ƙa'idodin da aka tsara asali don duba cin zarafi daga manyan masu samar da abinci… 35].
Ɗaya daga cikin ayyukan maganganun locavore a gaskiya shine don ba da damar masana'antun dabbobi su dawo da "aura" da aka rasa na nama-kamar kayayyaki, ta hanyar sake canza dabi'ar kisa da cin sauran dabbobi. A cikin labarin carno-locavore, aikin noma na kamfani ko masana'antu yana lalata yanayin yanayin mu, mara kyau ga lafiyarmu, da "zalunci" ga dabbobin da ke cikin tsarin. Mafi muni (na tsakiyar aji locavores), yana samarwa ƙananan kayayyaki – mummunan ɗanɗanon nama, madarar saniya mai gurɓata da sinadarai, da wadataccen abinci mara aminci. Amma abin farin ciki, akwai mafita. Idan kawai mu noma abincin namu, mu kiwo da kashe namu “naman” namu, za mu iya kayar da Injin kamfani, mu maido da yanayin yanayin ƙawanta na dā, kuma mu sake jin daɗin abin da muke ci.. Nasara ce ga duk wanda abin ya shafa – ga “masu amfani,” ga matalautan da ke fama da matsananciyar yunwa ta rashin daidaituwar kasuwanci, ga muhallin da tsarin noma ya lalace, da kuma dabbobin gona waɗanda yanzu za su yi rayuwa “lalata” da lafiyayyen rayuwa kafin a kashe su cikin jinƙai. .
Jagoran akidar wannan labari shine Michael Pollan wanda aka ambata a baya, wanda littafinsa, Matsalar Omnivore, ya zama babban mai siyar da kaya a duniya kuma yanzu ana koyar da shi sosai a matakin kwaleji. A cikin tasirinsa ga fahimtar ma'anar masu rinjaye, Matsalar Omnivore yana kama da Duniya Ta Lalata, Fantasiyyar Thomas Friedman na kyawawan halayen duniya. Na biyu Pollan Mai komai da kuma mawallafin marubuci Barbara Kingsolver na rayuwa “daga kan layi” na noman kasuwanci ta hanyar kiwo da kashe dabbobinta, Dabba, Kayan lambu, Mu'ujiza, sun zama manyan wuraren karatu na jama'a don fahimtar al'amurran abinci na zamani, don haka ma fahimtar hanyoyin da za a iya amfani da su fiye da abin da kusan kowa ya yarda da shi ya zama bala'i - noma na masana'antu. Masu amfani za su iya samun ta'aziyya da sanin cewa za su iya samun nauyin naman jikinsu da lamirinsu na siyasa da muhalli ma (saboda haka sunan sanannen wurin zama a nan Cambridge, Share Lantarki Cafe, wanda ke alfahari da abinci mai gina jiki "Angus beef").
Kaito, abin da ya zuwa yanzu ba a yi la'akari da shi ba a hagu shi ne hanyoyin da manufar samar da abinci "sahihancin" abinci da amfani da su ya bambanta cikin ƙayatarwa na tashin hankali da kuma daidaita nau'in ɗan adam daidai. Musamman, abubuwan jin daɗin kashe dabbobi suna haɗe da labari na haƙƙin bourgeois (fararen fata). Tun da aka buga Matsalar Omnivore, labarai da yawa sun bayyana a cikin New York Times da sauran fitattun kafofin watsa labarai da ke nuna jin daɗin kashewa da cin dabbobi mutum ya “girma” don kansa. The Times, alal misali, ya ba da labarin yadda "mai fasaha kuma mai fafutukar noma" Laura Parker da abokanta suka yanka wani alade da suka girma a gonar kawarta, domin "don ganin ko ɗanɗanon sa zai yi daidai da dattin da ya girma a kai" [36]. Hakazalika, mazauna birni suna yin tafiya mai nisa zuwa ƙauyuka masu nisa don yin kisa da kan su da yankan “dabbobin nasu”, inda suke kashe kusan dala 10,000 don kwas na kisa da yanka [37]. A halin yanzu, matasan mahauta na hip suna yin "danye, roƙon motsin rai na ƙungiyar indie." Magoya bayansa na iya "zama wani bangare na nama da nama a wani mashaya na gida inda yake yanka alade yayin da mutane ke shan cocktails…." [38]. A cikin waɗannan labarun (sau da yawa a cikin sashin "Style"), ana amfani da fa'idodin muhalli na locavorism kawai a wucewa: abin da ake ƙidayawa shine neman bourgeois don ƙwarewar "sahihin" - "haɗin farko" - wanda mabukaci ya dubi "nasa". ” dabba a ido [39]. Don haka Jackson Landers, "dillalin inshora da rana," amma da dare malamin "wani hanya… da ake kira Deer Hunting for Locavores" [40].
Kallon kashe-kashe ta wannan hanya ya kan lullube abin kallo na bayyanuwa, da ban sha'awa, cin abinci - matasa, farare, manyan jama'a na birni suna taruwa a kan tebur tare da abokai don kallon wanda aka ci nasara, korar jikin alade ko wani abu. 41]. Lokacin da Michael Pollan da abokansa farar fata na farko, suna zaune a cikin kyakkyawan baranda na wani gida mai dala miliyan a Berkeley suka shiga cikin naman akuya da kansu suka yanka - kuma lokacin da Times ya baje shafi uku a cikin magazine A kan abin kallo, tare da girke-girke - muna da shekaru masu haske nesa da Keith na "halayen dabi'a" kuma muna kusa da ba'a na farkisanci na wadanda ke fama da rashin ƙarfi.
Duk da damuwar da ƙungiyar locavore ta ɗauka game da “wutancin” zaluncin noman masana'anta, wani ɓangare na baƙin ciki da ta'addancin mutuwa ya zo kan gaba na ƙayatarwa na locavore. Rukunin Salon a cikin Times suna da ban sha'awa musamman don kwatancinsu na kashe dabbobi "kusa da na sirri":
A ranar Juma'ar da ta gabata, a gaban masu kallon talabijin miliyan 4 da masu sauraron ɗakin karatu, shugabar Jamie Oliver ya kashe kaza…. [yana shirya] “abincin dare,” a zahiri wani nau'in fim ɗin snuff ne kawai…. don ba wa kaji rai na halitta da kuma mutuwa mai daɗi,” ya gaya wa masu sauraren shampagne kafin ya firgita kajin, ya yanke wata jijiya a cikin makogwaro, ya bar ta ta zubar da jini har ya mutu…[42].
A wani labarin kuma, mai masaukin baki "ya shake kajin maza bisa ga daidaitaccen tsarin masana'antar kwai, a cikin dakin carbon dioxide" - wato, dakin gas - mai yiwuwa don ilmantar da masu amfani da Burtaniya game da munanan noman masana'anta da kyawawan halaye locavorism [43]. Kamar yadda mai watsa shirye-shiryen TV ya nuna game da “mutuwa mai daɗi mai daɗi” har ma da raha da ɗan jarida ya yi magana game da “fim ɗin snuff na jirgin sama,” akwai ragi na akida da tasiri ga irin wannan zanga-zangar da ta zarce aikinsu na “ilimi”. Irin waɗannan tabarau, waɗanda ke haɗa cin abinci tare da bacin rai na jama'a, suna aiki a fili.
Bidi'a na Labarin Cin Gari shine kawo wannan mutuwar tayin zuwa Hagu. A matsayinta na matashiya mai cin ganyayyaki, Keith ta ce, za ta yi iya ƙoƙarinta don kada ta kashe kwari a gonarta. Sa'an nan ya zo ta epiphany: kasar gona a cikin lambu "na so" da kuma bukatar jini da dabba nama. Tun daga nan, tun da ta isa ga “ilimin manya” cewa “rayuwa ba ta yiwuwa sai mutuwa,” ta rushe ta ciyar da ƙasa “jini da ƙasusuwa.” Ga waɗanda ke da tunanin tarihi, wannan haɗin kai na zahiri na Blut da Boden, jini da ƙasa, ba za su iya sai sauti mai ban tsoro. Akwai madaidaitan hanyoyin da ba na dabba ba zuwa taki da wadatar ƙasa, daga phosphorous da ciyawa zuwa “ƙasar dare” (sharar ɗan adam) da sharar dabbobin daji da ke zaune a ƙasa. Amma Keith ya kore su daga hannu. Tsire-tsire kawai suna girma, tana kula da su, a cikin ƙasa mai cike da jini - "Abincin Jini, abincin kashi, matattun dabbobi." A haƙiƙa, ƙwararru suna ɗaukan abincin-jini yana da haɗari ga tsirrai [44]. Amma duk da haka niyya Keith don ba da hujjar tattalin arzikin siyasa da aka gina akan jini da kasusuwa - bari mu bayyana a sarari, za ta tsara al'umma mai kyau game da mamayewa da kashe wasu dabbobi a cikin dindindin - wanda ba ta lura ba. "Na koyi kisa," in ji Keith. "Kuma na koyi fadin alherina."
Yayin da sauran 'yan kasuwa na locavore aƙalla sun yarda da gwagwarmayar su na sirri don sulhunta dabbobin kisa tare da "kulawa" a gare su - "Mafi wuyar kisan kai shine cin amana…. Alade suna shiga cikin tirela saboda sun amince da ku, sun fita daga ciki. Tirela saboda sun amince da kai, sai su shiga alkalami saboda sun amince da kai” [45] – Keith, sabanin haka, ba zai iya ganin wani sabani tsakanin furta “ƙaunar ta” kan tuhumarta da take yi da ɗan lokaci ba ta yanke makogwaronsu tana zubar da jini. na gaba. Da take tunanin yadda kawarta ta kashe dabbobi a gonarta, ta jajanta wa kanta da sanin cewa “da an kula da waɗanda abin ya shafa, har ma.” A halin yanzu, kajin nata "suna zaune cikin farin ciki" kuma shanunta sun "yi rayuwa mai gamsarwa" a wurin kiwo -kafin samun tsinken tsinke ko harsashi zuwa kwakwalwa.
Ya zuwa yanzu dukkanmu mun saba da danyen ra'ayin Cartesian na dabbobi a matsayin injunan da ba sa tunani kawai, kuma duk mun san inda irin wannan tunanin yake kaiwa. Amma ba mu da wani ingantaccen phenomenology, ko DSM-IV ganewar asali, na dissociative yanayin da ke ba da damar carno-locavore kamar Lierre Keith da dumi-dumi bayyana dabbobin da ke gonarta a matsayin "farkon kwanakinta," a matsayin halittun da za su "karɓi ku." "- ƴan Adam masu hankali, masu hankali, da sanin yakamata su zo wurinku don neman taimako" da kuma "zama natsuwa" - sannan su juya don murnar kashe su. Ba za a iya tunawa da yadda Adorno da Horkheimer suka lura sosai game da yadda ’yan Nazi suke son dabbobi ba: “Tsarin ƙaunar da ’yan farsistiyawa suke yi wa dabbobi, yanayi, da yara shi ne sha’awar maharbi. Yin shafa gashin yara da ƙasƙan dabba yana nufin: wannan hannu yana iya lalatawa” [46].
Yaya mai cin ganyayyaki wanda ya taɓa "so ya yarda cewa rayuwata - rayuwata ta jiki - mai yiwuwa ne ba tare da kisa ba, ba tare da mutuwa ba," ya ƙare da yin rhapsodic game da farauta da rera waƙa da farin ciki (ko ina tunanin ta) yayin da take kashe dabbobin gona da ita. Hannunta ba komai (amma watakila ta dauki hayar wani ya yi aikin kazanta)? Amma a lokacin, ta yaya mace mai tsattsauran ra'ayi mai adawa da tashin hankali, yaki, da militarism ta ƙare har suna ɗaukaka halayen tattalin arzikin siyasa wanda ke ba da sauran halittu ga ikon ɗan adam mara ƙarewa?
Kowane Bawa Ya Yarda Da Bauta
Horkheimer da Adorno sun lura cewa “domin an ba da hankali [wato Mutum]… damuwa ga dabba marar hankali ba ta da amfani. Wayewar yamma ta bar mata haka” [47]. Masana ilimin koyarwa na Makarantar Frankfurt na farko sun yi tunani cewa, kamar waɗanda ba ɗan adam ba, mata ma sun kasance cikin ta'addanci da tashin hankali na tsarin ubangida wanda jigonsa ya kasance na murkushe ji da ra'ayi da ikon sarrafa kai da sauran su. Bayan rabin karni, Carol Adams ya tsawaita wannan zargi tare da Siyasar Jima'i Na Nama, wanda Adams ya nuna cewa nama ba wani abu ba ne "na halitta" kwata-kwata, amma a maimakon haka rubutun zamantakewar al'umma yana da yawa a cikin tatsuniyoyi na metaphysical da kyawawan abubuwan tauhidi na jinsi [48].. Daga cikin wasu abubuwa, Adams ya nuna yadda ake wakilta dabbobin gona a matsayin abubuwan mata da aka yi lalata da su, yayin da mata ke wakilta a matsayin kayayyaki irin na dabbobi da maza ke cinyewa. Masu sukar mata na gaba sun yi karin bayani game da aikin Adams, suna zurfafa fahimtar yadda tattalin arzikin siyasa na kashe dabbobi ya faru a cikin tsarin tattaunawa wanda aka tsara ta dabi'u, cibiyoyi, da tatsuniyoyi na al'adun uba. Daga cikin wasu abubuwa, sun nuna yadda wulakanta abin da ake kira "mata" motsin zuciyarmu a matsayin "jin dadi" ta hanyar al'adun maza da ba a fahimta ba, ya ɓoye tasirin ɗabi'a da siyasa. mai hankali - "ji-da," ko tausayi [49].
Da yake fuskantar wannan ɗimbin wallafe-wallafen mata, Keith a zahiri ya ɓace cikin shiru. Maimakon haka, kira gare mu da mu rungumi "ilimin manya" cewa harbi aladu a kai da kuma murƙushe wuyan kaji ya zama dole, kyakkyawan aiki, Keith ya zargi masu fafutukar kare hakkin dabbobi. sentimentalism. Don yin shari'arta, ta juya ga Roger Scruton, masanin falsafar ra'ayi. Hankali, a cewar Scruton, da gaske ne kawai son kai. "Ga mai hankali," in ji shi, "ba abu bane amma batun motsin rai wanda yake da mahimmanci." Ta wannan ma'ana mai zurfi, mai fafutukar kare hakkin dabbar da aka motsa zuwa aikin siyasa ta hanyar tashin hankali da cin zarafi da ba za a iya bayyanawa ba da muke yi wa jikin marasa tausayi da ke cikin ikonmu, yana da laifin narcissism da anthropocentrism. Ɗaya daga cikin mashahuran masu sukar ra'ayin mazan jiya game da haƙƙin dabba, duk da haka, Scruton shi ma ɗan misogynist ne na gaskiya wanda ya zargi mata don lalata dangantakar da ke tsakanin jinsi:
'Yan mata sun yi garaya da garaya game da matsayin mata a cikin al'ummomin zamani. Amma me game da maza? Canje-canje masu tsattsauran ra'ayi a cikin abubuwan jima'i, yanayin aikin yi, da rayuwar gida sun juya rayuwarsu ta koma baya. Maza yanzu suna saduwa da mata ba a matsayin "masu rauni ba" amma a matsayin masu fafatawa a cikin jama'a - fannin da maza ke jagorantar su. Kuma a cikin keɓancewa, inda tsohuwar rabon aiki ta taɓa ba da jagora ga waɗanda suka ketare iyakarta, ba a san ko wace dabara za ta fi tasiri ba. Hannun motsin maza - buɗe wa mace kofa, miƙa ta cikin mota, ɗaukar jakunkunanta - na iya haifar da rashin amincewa….
'Yan mata ya haifar da irin wannan barna, in ji Scruton, cewa "[w] matan mata suna ƙirƙira nasu 'jinin jinsi,' kamar yadda masu ra'ayin mata suka ba da shawarar, ba su da sha'awar maza..." [50].
Bisa la'akari da irin wannan "hankali" na namiji, ba ƙaramin abin mamaki ba ne cewa Keith, mai ra'ayin mata, ya kamata ya zabi Scruton a matsayin abokinta don kai hari ga ra'ayi, wanda ga tsararraki ya kasance abin da aka fi so na masu ra'ayin mazan jiya masu adawa da sauyin zamantakewa. (A cikin 1837, alal misali, dan majalisa mai goyon bayan bautar Henry L. Pinckney ya yi tir da "jinkirin rashin lafiya" na abolitionists [51]). rugujewar dabi'a, da kuma gardama na dabi'a sun dade da zama makamin zabi don masu maida martani, daidai saboda suna ba su damar rufe da'awar al'ada a matsayin bayanan "gaskiya." Masu neman gafarar bautar sun ba da hujjar bautar bisa dalilin cewa bautar dabi'a ce. Maza har yanzu suna ba da hujjar yin biyayya ga jima'i na mata bisa dalilan cewa ayyukan jima'i na halitta ne (ko kuma Allah ya kaddara). Da dai sauransu.
Shekaru aru-aru, masu ra'ayin mazan jiya sun kai hari ga masu gyara zamantakewa da masu ra'ayin dimokuradiyya a matsayin mutane masu haɗari waɗanda za su ci amanar "na halitta" tsari da sunan wasu masu ido na taurari da rashin alhaki. Dangane da haka, Keith ya sha bayyana masu fafutukar kare hakkin dabbobi a matsayin marasa butulci, jarirai wadanda suke manne da hangen nesa na duniyar da ba ta wanzu kuma ba za ta kasance ba. Anan ya lura cewa masana'antar nama da kanta, ta hanyar daya daga cikin sassan farfaganda (MDB Communications, babban kamfani na PR), yana gudanar da yakin neman zabe na bidiyo don danganta 'yancin dabba da tsattsauran ra'ayi, ya dauki dabarun ware "masu tsattsauran ra'ayi" yayin da suke " noma. "wadanda ake kira "masu tunani" don ilmantar da na biyu su zama "masu gaskiya" [52]. Kusan yaren iri ɗaya na “masu tunani” da masu cin nama “masu gaskiya” sun samo asali ne a cikin littafin Lierre Keith. “Ƙalubalen girma,” in ji ta, “shi ne mu tuna mafarkinmu na ɗabi’a da hangen nesa a fuskantar matsaloli da kuma rashin jin daɗin gaskiya.”
Duk da irin siyasarta mai tsattsauran ra'ayi a wasu wuraren, to, Keith ya bi sahun masu ra'ayin mazan jiya wajen musanta yuwuwar duniyar da kisa da mallake ba al'ada ba ne. Lallai, kusancin Keith da Scruton ya fi kusa da ita, tunda a cikin sabon littafinsa, Amfanin Rashin Zuciya Da Hatsarin Begen Karya, Scruton kamar Keith ya kai hari "masu kyautatawa da masu akida… tare da jahilcinsu game da yanayin ɗan adam da zamantakewar ɗan adam, da kuma begensu na butulci game da abin da za a iya canzawa" [53]. Yayin da Keith zai yi watsi da irin wannan ra'ayi lokacin da aka yi masa jagora akan ƙungiyoyin ci gaba na zamantakewa kamar mata da wariyar launin fata, ba ta iya ganin yadda mugunyar harin da Scruton ya kai kan haƙƙin dabba na iya zama wani yanki da ƙiyayyarsa ga daidaito. Haka kuma ba ta san hanyoyin da nata mukaman suke bi a cikin kankanin shirin akida na kasuwanci agribusiness.
A halin yanzu, kamar mafi munin martani, Keith ya wuce kawai musanta cewa amfani da kayan aikin ɗan adam don kashe wasu dabbobi shine "aikin farko na mulki, na zaluncin siyasa" don kiyaye waɗanda dabbobin suka ci "zaɓi" da za a mamaye su. Duk da yake a matsayin Keith mai gwagwarmayar batsa ba shi da wahala don fahimtar cikakkiyar yanayin siyasa na yarda, misali gaskiyar cewa matan da ke shiga cikin "aikin jima'i" da aka yi wa lakabi da "jima'i" ba sa yin haka a karkashin yanayin da suka zaba, amma a cikin akida da dangantaka. tsarin da kabilanci ya samar, Keith a matsayinsa na mai fafutukar kare hakkin dabbobi ba shi da wata damuwa da ke nuna amincewa ga biliyoyin mutanen da ba na bil'adama ba da aka yi amfani da su don aikinsu da namansu.
Anan dai-daita ya nuna kansa tsakanin gardama na masu neman mafaka da kuma uzuri na farko na bautar. A cikin duka biyun - bauta da cin nama - yin amfani da tashin hankali, ta'addanci, kula da haihuwa, tsarewa, magudin tunani, kisa, da dai sauransu, da masu rinjaye ko azzalumai suka ce don amfanin wanda aka zalunta. Masu adawa da sokewar ba su gamsu da jayayya cewa baƙar fata, a matsayin masu kasa da fata, sun cancanci zama bayi, sun kuma yi iƙirarin cewa yana cikin bukatun "kabilar Negro" su kasance cikin bauta. Kamar yadda Sanata John C. Calhoun ya rubuta, "Ba a taɓa samun baƙar fata na Afirka ta Tsakiya ba, tun daga farkon tarihi har zuwa yau, sun sami yanayi mai wayewa da ingantawa, ba kawai a zahiri ba, amma ta ɗabi'a da hankali," kamar yadda a ƙarƙashinsa. bauta [54]. Wani mai ba da uzuri ya ce, “Bauta ita ce tsarin aiki wanda ke musayar abinci da aiki, wanda ke tabbatar da rayuwar maigida zuwa ga bawa, kuma yana ba da aikin rai daga bawa ga ubangiji,” kamar yadda “yana tabbatar da gidaje. , abinci da tufa ga kowa da kowa” [55].
Hakazalika, Pollan yayi jayayya cewa dabbobin gida sun zaɓe mu, domin su hayayyafa cikin aminci kuma saboda haka "amfani" daga tsarin. Don masu ’yantar da dabbobi su yi magana game da rashin ’yancin biliyoyin dabbobin da ake kiwo da kuma kashe su da ’yan Adam suka yi ba zato ba tsammani: “A ce game da ɗaya daga cikin kaji na Joel Salatin cewa ‘rayuwar ’yanci ita ce a fifita’ ya ci amanar jahilci. game da abubuwan da ake so na kaji waɗanda, a kusa da wannan wuri aƙalla, suna juyawa ne da rashin cizon kai da ƙusa” [56]. A cewar Pollan, "tsawon rayuwar dabbar noma zai kasance mafi ɗan guntu a duniya fiye da shingen kiwo ko kaji." An yi amfani da wannan dalili, duk da haka, don tabbatar da fifikon bautar da Amurkawa ke yi a kan bautar Turai a karni na sha tara. Masu neman gafarar bautar sun yi iƙirarin cewa ’yantattun bayi “ba su da ’yanci bayan ’yantar da su fiye da dā,” da zarar an ’yantar da su, “[t] hakki na aiki ya ƙaru; don an tilasta musu yin aiki fiye da da, don samun abin rayuwa, da ba haka ba aikin da suke yi na 'yanci ba zai yi arha ba fiye da aikin da suke yi a matsayin bayi. Sun yi hasarar wani abu a cikin 'yanci, da duk abin da ke cikin haƙƙoƙi - don 'yanci ya 'yantar da su ko kuma ya saki masters daga dukkan nauyinsu, damuwa da abin da suke da shi, yayin da ya karu da aiki da kuma kula da 'yantar da' yan' yan' yan'uwa "[57].
Keith kamar Pollan ya ɗauki shi a matsayin labarin bangaskiya cewa dabbobin gida sun fi kyau a "kula da su" ta 'yan adam fiye da barin tashin hankali na daji. Da yake kokawa game da yin tona a cikin dusar ƙanƙara don isa ruwa mai ƙanƙara "domin kajina su sami abin sha," Keith ya kammala, "Ba na amfani da su ba. Suna farin ciki, aminci, dumi, da ciyarwa. Ni ne mai wahala. Kaji ma ba za su yi tafiya a cikin dusar ƙanƙara ba, balle ƙanƙara kayayyaki a gare ni…. Kaji sun sa mutane su yi musu aiki.” Ta wannan ma’ana, manomi da ya shake ko ya sare “ragi” jarirai maza a matsayin “marasa amfani”; wanda ke kiwo jikin kaji da sauri da sauri ta yadda zukatansu da gabobinsu suka bace cikin shekaru hudu; wanda ke tsaga maƙogwaron kwai a lokacin da ba ta da amfani, da sauransu, a gaskiya kaji ne mai kyautatawa kuma mai tsaro.
A haƙiƙa, kajin daji na iya rayuwa har zuwa shekaru 30 ko fiye [58]. Idan aka kwatanta, kazar “broiler” mace ta yau, wadda ta yi girma da sauri har gabobin jikinta suka bazu bayan shekaru hudu, za ta iya sa ran tsawon rayuwa na kwanaki 42 a hannun wani mai sana’ar Locavore kamar Joel Salatin, mai rajin dama. Keith da Pollan sun yi zakin Kirista a cikin ayyukansu. Yawancin dabbobin noma ana kashe su tun suna ƙanana, a wani ɗan guntu na yiwuwar rayuwarsu ta halitta. A halin yanzu, yanayi a cikin gonakin masana'anta, wanda ke ba da kashi 99% na naman da Amurkawa ke cinyewa, suna da ban tsoro har sun ƙi bayanin [59]. Tashin hankali da rashin tausayi a zahiri suna halartar kowane mataki na tsarin kiwo, kiwo, da kashe kaji don cinye mutane, ko a cikin gonakin masana'anta ko na dangin dangi. Don haka abin mamaki ne cewa Keith yakamata ya lissafta yarda har ma da niyya ta sane ga marasa ƙarfi waɗanda 'yan adam suka kwace 'yancinsu, zamantakewa, da rayuwarsu daga ƙarshe.
A matsayin shaida cewa da gaske kajin “suna son” duk waɗannan, Keith glibly ya lura cewa “[w] sun ɗauki kaji a duk faɗin duniya, suna faɗaɗa kewayon su fiye da mafarkin daji na ƙanƙara. Amma wannan shine kawai dalilin mafarauta bayan gaskiya (Latin don "bayan cin abinci"). Tarihi yana cike da ban tausayi da misalan ƙungiyoyi, gami da duka nau'ikan halittu, ana tura su nan da yon ba tare da yardarsu ko ma sani ba, ko ta hanyar ɓacin rai na juyin halitta da kwatsam ko kuma ta hanyar ƙeta na manyan ajin jama'a ko jinsuna. Kasancewar ’yan Adam, wajen bautar da wasu nau’o’in halittu domin su dace da bukatunsu, su ma sun faru sun tarwatsa su a ko’ina a duniya, bai gaya mana komi ba game da sha’awa, sha’awa, ko muradun waɗancan ƙungiyoyin ko na daidaikun mutane da suka yi. su sama. Lallai, yin jayayya cewa kaji “an amfana” daga zaman gida ya yi kama da jayayya cewa mutanen Indiya da Afirka sun amfana daga mulkin mallaka bayan karni na ashirin, tun lokacin da yawan al'ummomin waɗannan ƙasashe ya ƙaru sosai a ƙarƙashin karkiya na Turai, ko kuma gwamnatin Masarautar Da gaske na Japan yana da muradin Sinawa da sauran al'ummomin Asiya a zuciya wajen kafa yankin Asiya na Haɗin gwiwa mafi girma (Shin ba suna ƙoƙarin "kare" su daga 'yan mulkin mallaka na Yamma ba, watau sauran "mafarauta"?).
Da kyau, gaskiyar cewa wani nau'i-ko mutane-na iya faruwa ya karu da lambobi ta hanyar ƙaura ko mallake (wani tsari Marx da ake kira primitive accumulation) ba hujja ba ce cewa ƙungiyar da ake tambaya ta "zabi" wannan hanya, kuma ba haka ba ne. nuni da lamiri mai kyau na ƙungiyoyin marasa tausayi waɗanda suka sanya waɗannan manufofin ta hanyar tashin hankali da kisan kai. “Fa’idodin” juyin halitta da aka bai wa dabbobin gida ba su da komai a cikin abubuwan ban mamaki ko na ɗabi'a. Kamar yadda Karen Davis ya lura, "La'akarin kaji ba shine ya ƙare ba," amma akasin haka don haifuwa da sake haifuwa a cikin tsarin tsarewa da kisa [60]. Keith duk da haka ta dage a cikin tunaninta na cewa tana yi wa kajin alheri ta hanyar "kare" su daga foxes, weasels, da sauran mafarauta, da kuma kare kaji daga fyaden zakaru ta hanyar ware jinsi. Bauta, bayan haka, koyaushe yana kyautata yanayin jiki da ɗabi’a na bawa: “Tana taimakonsa cikin ta’aziyya da salama. Yana kame masa alfasha” [61].
Bai isa bawan ya amfana da bautar ba, duk da haka: kamar Rodney King, dole ne a kwatanta shi a matsayin wanda yake. a cikin iko halin da yake ciki, ko da a lokacin da ake zagi. Keith da Pollan, waɗanda ke adawa da "anthropomorphism" na masu 'yanci na dabba, da kansu ba su da wata hukumar da za ta zarge su ga waɗanda ba mu da ke tsare ba a lokacin da ta dace da bukatunsu. Dabbobin, sun gaya mana, su ne yin amfani da mu yadda muke amfani da su. "Mun canza su ... kuma sun canza mu." Kamar yadda ’yan Adam suka yi gwaji a kan shanu, kada mu manta da “gwajin naman da aka yi wa mutane.” "Haɗin gwiwa ne," in ji Keith. Echoing Pollan, wanda kuma ya ƙaryata game da asali ontological bambanci tsakanin batutuwa da abubuwa, wakilai da kuma aiki-kan, azzalumai da zalunci, Keith grotesquely kwatanta "Hukumar" na masara a samun mu noma shi zuwa ga ɗan adam mamayar sauran dabbobi. "Game da masara, mu kawai dawakai ne" [62]. Keith kawai ya bar cewa masara ba ta taɓa samar da karafan da za mu saka a bakunanmu, masu makantar idanunmu, bulala don tilasta mana aiki, da kuma kashe cibiyoyin sarrafa jikinmu da ke da rai da sunan juna da haɗin gwiwa. Amma watakila wata rana hakan zai zo.
Yin watsi da asalin talauci a cikin tsarin rashin daidaito da kuma dangantaka ta amfani da tsarin jari-hujja na kasa da kasa, Keith kuma ya kare hidimar har abada na "[d] dawakai na ruwa da ruwa "a matsayin mafita ga mutanen da ke fama da yunwa a duniya ta uku, tun lokacin da suke amfani da su " na buƙatar [s] ba injinan ƙarfe, babu burbushin mai, babu lamunin banki." A haƙiƙa, kiyasin kashi 36% na matalautan duniya sun riga sun dogara kai tsaye ga cin gajiyar dabbobi (“dabbobi”)—duk da haka sun kasance matalauta [63]. Keith ko dai bai sani ba, ko kuma bai damu da sanin cewa dubunnan daruruwan dawakai da na ruwa ba, da har yanzu ake amfani da su a duniya, ana dukansu, da bulala, da yunwa, sannan aka kashe su da wulakanci da zarar sun wuce rayuwarsu. amfani. Hakika, ta musanta cewa irin wannan tashin hankalin, al'ada maimakon ban da tun zamanin d ¯ a, ya ƙunshi "'mallaka'" ko" cin zarafi." Maimakon haka, duk "haɗin gwiwa" da "dangantaka… na mutunta juna"–ko , kamar yadda Pollan ya rubuta, "mutualism ko symbiosis" [64]. Don haka Keith ya ƙaryata game da namu hukumar jinsin mu ko kuma laifin ɗabi'a don faɗaɗa ƙoƙarinmu na lalata sauran halittu. A cikin labarin Just So na dabi'a mara kyau a cikin asusun Keith, duk wannan shine "kawai abin da kowane nau'in halitta yake yi, yadda juyin halitta ke aiki."
Pace Keith, duk da haka, wanda ya ga laifin noma amma ba game da kiwo ba, yana da shakka cewa duk wani canji na zamani a tarihin jinsinmu ya tabbatar da cewa yana da mahimmanci kamar kiwon dabbobi kimanin shekaru 11,000 da suka wuce, wanda ke nuna sauyin yanayi daga farauta da tara jama'a zuwa ƙauyuka. an tsara shi ta hanyar kula da hankali, rarrabuwa, da kashe dabbobin “gidaje” (watau kwanciyar hankali). A nan ne muka sami farkon ƙungiyoyin farar hula da kuma kafa rukunin mayaka na dindindin. Socrates yayi hasashe sosai a cikin Plato Jamhuriyar, tushen “asalin yaƙi” a cikin buƙatar filayen kiwo don gamsar da sha’awar naman dabbobi; sauran masu tunani iri-iri sun rike irin wannan matsayi tun shekaru da yawa, ciki har da Jean-Jacques Rousseau da Friedrich Engels. Na karshen yayi gardama a ciki Asalin Dukiya Mai Zaman Kanta cewa biyayyar mata ga maza - ubangida - ya kasance don bunkasa noman dabbobi da kiwo, wanda a karon farko ya ba da damar samun rarar ragi da karkatar da ikon siyasa:
Tare da garken shanu da sauran sababbin dukiya, juyin juya hali ya zo kan iyali. Samo abubuwan bukatu na rayuwa ya kasance aikin mutum; ya samar kuma ya mallaki hanyoyin yin hakan. Garken su ne sabbin hanyoyin samar da wadannan bukatu; yadda ake tunzura dabbobi a farkon lokaci da kuma kula da su daga baya aikin mutumin ne. Saboda haka, nasa dabbõbi ne, kuma nasa ne da kayayyaki da bayi da aka karɓe a kan musanya da shanu. Duk rarar da samun abubuwan bukatu na rayuwa a yanzu ya fada hannun mutum; macen ta yi tarayya cikin jin daɗinta, amma ba ta da wani rabo a cikin mallakarta. Jarumi da mafarauci “savage” sun gamsu da zama na biyu a gidan, bayan matar; Makiyayi “mai tausasawa”, cikin girman kan dukiyarsa, ya tura kansa gaba zuwa wuri na farko, matar kuma ta gangara zuwa na biyu [65].
A gaskiya ma, shaidun ilimin ɗan adam da na archaeological sun nuna cewa Engels ya kasance daidai ko žasa - cewa "gidan gida" dabba yana haifar da rashin daidaituwa na zamantakewa, ya shirya hanya don tara dukiya na farko, ƙarfafa ikon ubangida a kan mata, da kuma halatta nau'o'in tashin hankali da mamayewa daga baya. , ciki har da bauta [66].
Tare da zama na gida, dabbobin da ba na ɗan adam ba za a iya yin su a halin yanzu ga nau'ikan iko na zahiri da mallake tunani. Tare da wannan sauki bifurcation na farar hula sarari — sarari na 'yanci da al'umma, a gefe guda, da na mulki da iko, a ɗayan-'yan adam kuma sun haɓaka ilimin fasaha da (kamar yadda yake) ilimin "dabi'a" masu amfani don sarrafawa da mallake 'yan uwansu. Kamar yadda Maria Mies ta nanata, yanayin samarwa bai ƙare da al'adun kabilanci ba. Haka kuma bai kare da guguwar ‘yan ta’adda da bunkasar dangantakar jari-hujja ba. Sabanin haka, “Hanyar samar da kayan abinci” [67] kamar yadda ta kira shi ya kasance tare da mu har yau:
...... yanayin zamantakewa na mafarauci / jarumi wanda, ba tare da kansa ya samar ba, yana iya amfani da makamai don dacewa da sauran masu samarwa, ƙarfinsu da samfuran su [68].
Zuwan zamani bai yi wani abu da ya narkar da kallon mafarauta ba, sai dai ya kara kaimi. Kamar yadda Adorno da Horkheimer suka ba da shawarar shiga Yare na Fadakarwa, Haskakawa yana wakiltar ƙarshen ƙoƙari na ƙarni na ɗari da ɗari ta dalilin ubangida don ɓata duniya daga duk wani abu da zai tsaya a waje da ta. Dabi'ar kanta, tare da duk rayayyunta, masu hankali, yakamata a rage su zuwa daidaitattun sassan sarrafawa da magudi. Ta wannan hanyar, "ƙasashen farauta" na "mutum mai wayewa" ya rikide zuwa "haɗin kai cosmos, wanda babu wani abu a cikinsa sai ganima" [69].
Bidi'a na carno-locavorism, a kan wannan baya, shi ne halatta wannan tashin hankali yanayi na rabo ta hanyar mayar da shi a matsayin wani aikin gyara zamantakewa, ko da na juyin juya hali. Gaskiyar cewa masu sassaucin ra'ayi da 'yan adawa kamar Pollan, Kingsolver, da Keith ke haɓaka wannan magana duk da haka wata alama ce mai tada hankali na yadda zurfin kallon mafarauta ya shiga cikin ko da yankuna "masu mahimmanci" na tunanin ɗan adam.
Hagu na Carno-Locavore
In Kwangilar Kabilanci, sharhinsa na ka'idar kwangilar zamantakewa mai sassaucin ra'ayi, Charles W. Mills ya bayyana kwangilar launin fata da turawa farar fata suka ƙirƙira a farkon zamanin zamani a matsayin hanyar kafa takamaiman asali, al'ada, da siyasa. Gaskiyar cewa fararen fata za su iya kuma sun yi mulkin duniya tsawon ƙarni ya kasance mai daidaitawa da kuma sakamakon "gaskiyar" da suka gabata. ya cancanci ku. Kuma sun cancanci saboda su da su kadai sun iya shiga kwangilar da sharuddan ta ke ta hanyar zayyana bambancin launin fata. Yarjejeniyar kabilanci ta ba da damar rarraba sararin duniya zuwa yankuna na tashin hankali inda aka ba da izinin komai ( Kongo da Amurka, misali), da sauran yankuna na "wayewa" inda aka ba wa fararen fata damar cin moriyar 'ya'yan da suka ci [70]. Hakazalika, kwangilar zamantakewar ɗan adam tana aiki a matsayin tabbacin kanmu na siyasa a gare mu, masu ilimin harshe, cewa mu kaɗai muke da ƙima, yayin da sauran halittun duniya—fiye da sauran halittunta masu hankali—ba su yi ba. Kamar yadda kwangilar kabilanci ta halalta faɗaɗawar Turai da tarawa na farko ta hanyar gina duniyar launin fata. herrenvolk masu kula da Untermenschen, da mutum kwangilar zamantakewa ta halalta wani nau'i na batun ɗan adam, al'umma, da ikon jihar da ke iya aiwatar da cikakken iko a kan jikin da tunanin duk sauran batutuwa masu hankali a cikin ƙasa, waɗanda yawa da bambance-bambancen da muke rage raini zuwa kalma ɗaya, "dabba." Koyaya, kwangilarmu ta samo asali ne daga ra'ayi na musamman na keɓancewar nau'ikan. Duk da cewa mu ne nau'in halittar da kasancewarsa a halin yanzu, barazana ce mai halakarwa ba ga kanta kadai ba har ma ga dukkan sauran nau'o'in halittu masu rai, muna ba da fifikon dabi'unmu da nau'in halittarmu daidai da matsayinmu na musamman na duniya kawai. halin kirki. Amma ga sauran, Sauran, miliyoyin mutane masu hankali da haziƙai waɗanda ke zaune tare da mu - an yi la'akari da su gaba ɗaya kuma ɗaya ɗaya. Lebensunwertes Leben, "Rayuwar da ba ta cancanci rayuwa ba" (don aro wurin da aka ji a tsakiyar Turai a cikin 1940s).
Wani abu da ba a taɓa gani ba yana faruwa, duk da haka. A karo na farko a cikin tarihi, miliyoyin mutane sun ƙi sharuɗɗan wannan kwangilar, kuma ba a cikin wani ɓangare ba, amma a cikin duka: daga "rakunan fyade" don yin ciki ga birai mata a cikin dakunan gwaje-gwaje na kimiyya zuwa ga taga mara iska zuwa gonakin alade marasa iska. a cikin garuruwan ƙauye masu barci, da kuma daga wutar lantarki da nama da zomaye ke yi a gonakin fursunonin da ake yi a tsuliya har zuwa wani mugun kallo na giwaye da zakuna da ake tsare a gidajen namun daji ko kuma suna zagayawa cikin dawafi a lokacin bulala “ga yara.” Har zuwa kwanan nan, martanin siyasa ga sabbin masu cin amanar kabila sun fito ne kawai daga 'yancin siyasa. Yanzu, duk da haka, mabiyan Ayn Rand da Trotskyists sun sami wuri guda wajen kwatanta haƙƙin dabba a matsayin rashin lafiyar jarirai [71]. Bangarorin biyu suna siffanta ’yantar da dabbobi a matsayin barazana ga wayewar dan Adam—ko dai a matsayin wata alama ta lalata da kuma cin mutunci ga tsarin halittar Allah na halitta (Hakki), ko kuma cin fuska ga aikin dan Adam mai girman kai wanda tsarin gurguzu da sauran al’adun ‘yantar da kai. tsaya (Hagu). Yayin da Lierre Keith ya kwatanta masu cin ganyayyaki a matsayin "Pied Pipers" waɗanda suka jagoranci hagu zuwa ɓata kuma "suka" shi tare da "aura mai adalci ... na abinci na tushen shuka," gaskiyar ita ce akasin haka: yawancin masu cin ganyayyaki suna kasancewa a matsayin watsi da cin ganyayyaki da 'yancin dabba. yau kamar yadda suke a karnin baya.
Har zuwa kwanan nan, duk da haka, masu barin hagu sun yi watsi da tambayar dabba gaba ɗaya.
Menene ke haifar da sabon sha'awar hagu na kai hari, a buga, ƙungiyoyin matasa na al'umma da gwamnati da babban birnin duniya suka kewaye? [72] Me ya sa Uwar Jones labaran da aka buga suna yin haske game da sukar cin ganyayyaki? Me yasa PM, ƙaramin ɗan jarida na anarchist a Oakland, California, ya buga Keith's Labari mai cin ganyayyaki?
Me yasa irin waɗannan manyan fitilun hagu kamar Alice Walker da Derrick Jenson suka ba da rancen sunaye masu kyau ga littafin Keith (maganin su na ƙawata murfin littafin)?
Abin ban mamaki, ana iya neman amsar a cikin gazawar Labarin Cin Gari: kyawunsa na kisa, rashin haƙuri ga ƙwararrun ilimi, raini ga jin daɗi. Yana zuwa bayan tsawaita shan kaye na tarihi ga hagu, gami da mata masu tsattsauran ra'ayi, Labarin Cin Gari, tare da siyasar sa na son rai da rashin amincewa da wayewar kanta, tana haskakawa kamar na farko. cri da coeur a kan tsarin da ke akwai. A daidai lokacin da sauran nau'ikan al'adu suka lalace, kuma lokacin da gurguzu ko ra'ayin mata ba su kasance a ko'ina cikin tsarin jama'a ba, watakila ba abin mamaki bane cewa Keith ya kamata ya sami ikon da kansa ta hanyar mamayewa da cinye dabbobi marasa jin daɗi, ko kuma jin bukatar hakan. huce haushinta akan wasu masu tsatsauran ra'ayi marasa ƙarfi (vegans). Hakazalika, watakila ba abin mamaki ba ne cewa abubuwan da ke gefen hagu ya kamata a jawo su zuwa ga mutuwar carno-locavorism, maimakon wani shirin siyasa mai tasiri. A cikin mahallin zamani, jinsin halitta, maimakon adawa da Yahudawa, na iya zama ainihin zamantakewar wawaye.
Kamar yadda na riga na nuna, damuwa a cikin siyasar Amurka ta asali tare da locavorism - sau da yawa don ware kusan duk wasu nau'o'in siyasar adawa - yana nuna wuce gona da iri na tunanin tunani ta hanyar tsarin tsarin babban birnin bayan Fordist. Amma matsalar ta fi wannan zurfi. Don tsananin rikicin hagu - rashin daidaituwar akidarsa da ɓata dabarunsa - ya samo asali ne daga alaƙar da ba a bincika ba da al'adar ɗan adam wanda ke rage sauran masu hankali zuwa matsayi na abubuwa kawai don amfaninmu da cinyewa marasa ƙarewa. Tunda rikicin muhallin duniya shi kansa ya samo asali ne kai tsaye na irin wannan ra'ayi na mafarauta na hukumar ɗan adam, wannan yana nufin cewa Hagu da kansa ke da hannu a cikin nau'ikan tashin hankali na ƙetare da kuma kawar da su. Dangane da wannan, liyafar mara zargi na littafin Keith kawai yana magana ne kan gazawar masana masu fafutuka da masu fafutuka na wannan zamani su buge hanyar da za ta kasance mai cin gashin kanta da gaske daga tsarin fasaha.
Maganar Carno-locavore, mai nisa daga wakiltar wani sabon nau'i na juriya, a hakika yana daya tare da ƙoƙari na babban birnin sarauta na yin aiki da sabon tsarin tsari a gaban manyan rikice-rikicen zamantakewa da muhalli na tsarin da ake ciki. Wani ɓangare na neman babban birnin ya haɗa da haɓaka haƙƙin tashe-tashen hankula. Kuma wannan aiki ne mai tasiri mai tasiri kamar na tattalin arziki.
Yayin da al'adun zamani suka ga cin wasu nau'in dabbobi a matsayin wani ɓangare na tsari na halitta ko na sararin samaniya, duk da haka sun ƙirƙiri nau'o'in ibada da tatsuniyoyi don halatta tashin hankalin da suka yi musu. Daga ƙarshe, an maye gurbin waxannan ibadodi da al’adu da ɗimbin dalilai na akida da tatsuniyoyi gaba ɗaya don tabbatar da fifikon jinsin ɗan adam. Judeo-Kirista ya haifar da ra'ayi na matsayi na dabi'a na mutane akan waɗanda ba na ɗan adam ba. Daga baya, wannan ra'ayi ya haɗu da kuma ya zama ƙarƙashin Cartesianism - ra'ayin sauran dabbobi (da kanmu ma) a matsayin inji kawai. A yau, duk da haka, a gaban shaidun da ba za a iya jurewa ba cewa sauran dabbobin su ne hadaddun ji da tunani, ba inji ba, ana buƙatar sabon tsari na rationalizations da kariya don bunkasa tattalin arzikin duniya na dabba da kuma tare da shi tsarin zamantakewa na gaba ɗaya. rabo ta hanyar amfani. Sai kawai a cikin kiyaye sharuddan tsari na fasaha, ba a sake ganin mulki yana buƙatar ma'anar metaphysical ko ɗabi'a: tsiraicin iko shine hujjar kansa. Don haka ci gaba da yaɗuwar gidajen yanar gizo masu cin ganyayyaki tare da jigogi da taken bacin rai a fili, da kuma ɗaruruwan kayayyaki na “kashe hanya” suna ba'a da wahalar da daruruwan miliyoyin dabbobi suka ji rauni da kuma kashe motoci a kowace shekara [73].
A cikin wannan mahallin, binciken Herbert Marcuse na yadda sakin ilhami na libidinal - maimakon danniya - ya zo ya samar da ainihin tsarin marigayi jari-hujja shine apropos. Kamar yadda Marcus ya yi jayayya a ciki -Aya daga cikin Mutun-Mutum, Abin da ke da mahimmanci ga tsarin mu na zamani shine matakin da sakin ilhami na libidinal, maimakon danniya, ya zama tushen jari-hujja na marigayi. Ganin cewa, a cikin ingantattun hanyoyin zamantakewa, ƙaƙƙarfan ƙaƙƙarfan ƙaƙƙarfan ƙaƙƙarfan ƙaƙƙarfan ƙaƙƙarfan ƙaƙƙarfan ƙaƙƙarfan ra'ayi ne, mai kiyaye rai, Eros yanzu an “ɓata shi” ko ba da magana a cikin tuƙi zuwa ga halakar duk rayuwa [74]. "Makamashi mai lalacewa ya zama makamashi mai amfani da zamantakewar al'umma, kuma halin da ake ciki yana haifar da ci gaban tattalin arziki, siyasa, da fasaha" [75]. Ana iya gane irin wannan ƙarfin hali a cikin mutuwar mace-mace na carno-locavores, waɗanda ke tabbatar da sarrafawa da lalata wasu dabbobi tare da gamsuwa. Sha'awar mamaye masu rauni da masu rauni na iya faruwa yanzu a bayyane, a cikin bikin fasaha na halaka. Amma don sulhunta kai da bautar da kashe masu hankali, masu hankali shine kawai yarda da ƙarin kutsawa na fasaha na fasaha a cikin yanayin rayuwar yau da kullun.
Keith da sauran masu unguwanni a hagu sun cancanci yabo don nuna cewa tsarin noma ya karye. Kuma sun yi daidai cewa, a cikin wasu abubuwa, dole ne mu rage yawan jama'armu kuma mu koma ga ƙaramin adadi, noma mai ɗorewa idan muna so mu guji lalata al'ummar biotic. Amma sun yi kuskure, ba daidai ba, don bayar da shawarar cewa matsalar da ke fuskantar bil'adama ita ce aikin noma na tsire-tsire, a kowane hali, maimakon tsarin mulkin kama-da-wane wanda ke rage mutane, dabbobi, da halittun halittu zuwa kayan sarrafa kayan aiki mai tsabta. A gaskiya mafita ga muhalli rikicin, da kuma tashin hankali na kamfanoni masana'antu noma, dole ne a nema ba a cikin wani sabon aesthetical na kashe kashe, amma a cikin gurguzu praxis son karya ba kawai da jari-hujja amma tare da hagu al'adu wanda shi ne kanta complicit. tashin hankalin da 'yan Adam ke yi wa sauran halittu.
NOTES
1. Takaitaccen sigar wannan maƙala ta fito a cikin fitowar Mayu 2011 Ajiye Anti (Toronto). Ina so in gode wa Andrew K. Thompson da ƙungiyar edita na UTA don ba ni izinin buga wannan dogon juzu'i a nan, da kuma Zipporah Weisberg don maganganunta masu taimako a kan wani daftarin wannan maƙala na farko. A ƙarshe, Ina so in gode wa Michael Albert na Znet don samun damar buga wannan doguwar juzu'i na ainihin rubutuna.
2. Lewis Mumford, Fasaha da Wayewa (New York: Harcourt Brace da Co., 1934), 276.
3. EB White, Naman Mutum Daya (New York: Harper & Brothers, 1944), 173.
4. Ibid.
5. Ibid, ku. 175.
6. Leo Marx, Injin dake cikin Lambu; Fasaha da Ideal na makiyaya a Amurka (New York: Oxford, 1964), 137.
7. Leo Marx, 134.
8. Cewa manufar makiyayan Amurka ita ce, manufa, za a iya gani a cikin wannan abin lura da wani manomin dabba na gaske ya kamu da cutar. FarmVille. "'Ina fama da duk waɗannan mutuwar [dabbobin] a gona kuma ina cutar da kaina a kullun ina yin noma na gaske…. Wannan wata hanya ce ta tunatar da kaina game da tatsuniyar noma, da dalilin da ya sa na fara noma tun farko” (ƙara da ƙarfafawa). Donna Schoonover, mai gidan gona da ke kiwon da kashe awaki, tumaki, da zomaye, Douglas Quenqua ya nakalto, "Don Harvest Squash, Danna nan," New York Times, Oktoba 29, 2009.
9. William Neuman, "Kiyaye Kwai a Gidan Gidan Gidansu," New York Times, Agusta 4, 2009, B1.
10. Magana a cikin Neuman, B4.
11. Leo Marx,132.
12. Vasile Stănescu, “'Green' Qwai da Ham? Tatsuniyar Nama Mai Dorewa da Haɗarin Ƙarfafa,” a cikin John Sanbonmatsu, ed., Ka'idar Mahimmanci da 'Yancin Dabbobi (Rowman da Littlefield Press, 2011), 247.
13. Birtaniya Heise, Hankalin wuri da jin duniyar duniyar: Hasashen Muhalli na Duniya (Oxford: Jami'ar Oxford Press, 2008). Stănescu, 247.
14. Stănescu, 250-51.
15. Michael Pollan, magazine, 65.
16. Jared Diamond, Bindigogi, Kwayoyin cuta, da Karfe, 9.
17. Stephen Budiansky ya kunna wuta na zanga-zangar adawa da ƙungiyoyin locavore lokacin da ya rubuta op-ed chiding locavores don tsananin wuce gona da iri na yawan man da ake amfani da shi wajen jigilar kayan amfanin gona daga wannan ƙarshen ƙasar zuwa wancan. Stephen Budiaksky, "Darussan Lissafi don Locavores," New York Times, Aug. 19, 2011. Yayin da Budiansky ya yi watsi da fa'idodin zamantakewar al'umma da muhalli na tushen al'umma, aikin noma na halitta, ya kasance daidai cewa locavores suna haɓaka samar da gida ta hanyoyin da za su iya zama marasa ma'ana. Kamar yadda ya lura, yana ɗaukar kusan adadin kuzari 100 kawai don jigilar fam ɗin latas ta jigilar kaya a cikin Amurka, amma adadin kuzari 14,000 don yin tuƙi mai nisan mil 10 zuwa kuma daga kasuwar manomi. Dubi Caroline Saunders, Andrew Barber, da Greg Taylor, "Miles Abinci - Kwatancen Makamashi/Emissions na Masana'antar Noma ta New Zealand" Rahoton Bincike, No. 285 Jami'ar Lincoln, New Zealand, Yuli 2006. An buga shi a Vasile Stănescu.
18. EC Ellis da SM Wang, "Dorewar aikin noma na gargajiya a yankin tafkin Tai na kasar Sin," Tsarin Noma da Muhalli (1997), 61:177-193.
19. Jared Diamond, Collapse (New York: Penguin, 2011), 280.
20. Mark Bittman, "Rethinking the Meat Guzzler," New York Times, Janairu 28, 2007.
21. "Abinci, Samar da Dabbobi, Makamashi, Canjin yanayi, da Lafiya," The Lancet, vol. 370, (6 Oktoba 2007), Lamba 9594: 1253-1263.
22. Henning Steinfeld. et al., Dogon Inuwar Dabbobi, Cibiyar Dabbobi, Muhalli, da Raya Haɓaka (LEAD) na Hukumar Abinci da Aikin Noma ta Majalisar Dinkin Duniya (2006) ta buga.
23. Pollan, "Manomi," 71.
24. White, 178. White ya ci gaba da cewa: “Shi ne mafi kyawun zane na wannan tsarin da na yi nazari. Yana da tafasa, sauti, lallashi, da kuma gamsarwa. A kan haka na ɗauke shi a matsayin ɗaya daga cikin mafi haɗari na littattafai, mai iya lalata iyalai gaba ɗaya, share su kamar kwari…. ”
25. Wanda ba zai iya taimaka mamaki ko wasu daga cikin wannan eco-asceticism ba kawai don nunawa, tun da yadda 'yan pangs na lamiri da hankali boosters na locavorism ze wahala a lokacin da shiga cikin carbon tattalin arzikin a wasu hanyoyi. Abokan ciniki waɗanda ke sha'awar kayan aikin naman naman ɗan kirista Joel Salatin na hannun dama a Polyface Farm sun kwashe ɗaruruwan mil don shi (Salatin yana ƙarfafa aikin). Dukansu Michael Pollan da Barbara Kingsolver jet a duk duniya suna ba da jawabai da yin hutu a ƙasashen waje a wurare masu kyau. Keith kanta (mun koya daga littafinta na bio) ba ta kiyaye ɗaya ba, amma gidaje biyu, ɗaya a Arewacin California, ɗayan a Massachusetts. Yaya ta koma da baya? Mai yiwuwa ba ta tuƙi, saboda ta bukaci masu karatunta da kada su tuka mota (ko kuma ta haifi yara). Amma tashi ya fi muni ga muhalli. Wataƙila ta yi tafiya cikin “haɗin gwiwa” na symbiotic tare da fakitin alfadari.
26. Dr. Robert Gunzberg, wasikun imel na sirri ga marubucin, Janairu 11, 2011.
27. "Cin Ganyayyaki," Eatright.org (shafin yanar gizon Ƙungiyar Abinci ta Amirka ba ta ƙare ba).
28. Pollan, Omnivore's, 325.
29. Tristram Stuart. Juyin Juyin Jini: Tarihin Al'adu na Cin Ganyayyaki daga 1600 zuwa Zamani (New York: WW Norton, 2006).
30. Daga cikin ɗaruruwan ayyuka akwai, duba musamman Gary Francione, Dabbobi a matsayin Mutane (Jami'ar Columbia Press, 2009), Cass Sunstein da Martha Nussbaum, Hakkokin Dabbobi: Muhawara ta Yanzu da Sabbin Hanyoyi (Oxford, 2005), da Susan Armstrong, Mai Karatun Da'a Na Dabbobi (Routledge, 2008). Dubi kuma yadda JM Coetzee ya yi maganin almara game da mamayar sauran halittu, Rayuwar Dabbobi (Princeton University Press, 2001) da Elizabeth Costello asalin (Vintage, 2002). Don jiyya na hagu, duba misali David Nibert, Hakkin Dabbobi/Hakkokin Dan Adam (Lanham, MD: Rowman & Littlefield, 2002) da Bob Torres, Yin Kisa: Tattalin Arzikin Siyasa na Haƙƙin Dabbobi (Karanta HowYouWant, 2010).
31. Pollan 322. An kara jaddadawa.
32. Keith sau da yawa yana amfani da gaskiya a hankali, lokacin da ba kawai ta sami kuskuren kimiyya ba. Anan, alal misali, Keith yana nufin Australopithecines yana da abincin da ya danganci nama, yayin da ijma'in ɗan adam shine cewa wannan nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'in nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'i nau'in cin ganyayyaki) ne (idan, duk da haka, mai cin ganyayyaki).
33. Http://www.vegetarianmyth.com.
34. Kim Severson, "Tare da Akuya, makiyayi ya rabu da garken," New York Times, Oktoba 15, 2008, D4. An kuma bai wa Nimans a kan Op-Ed shafi na Times: A cikin wata talifi mai ban sha’awa, Nicolette Niman ta rubuta cewa yayin da “yana da hankali a rage cin abinci na dabba,” mabukaci ya kamata ya yi ƙoƙari don “ƙaddara” tsarin “fiye da yin la’akari da wasu abinci kawai.” Kasuwancin dala miliyan 85 tabbas yana da darajan karewa. Nicolette Hahn Niman, "Damuwa ta Carnivore," New York Times, Oktoba 31, 2009, A17.
35. Michael Pollan, "Manoma a Chief," New York Times Magazine, Oktoba 12, 2008, 70.
36. Dara Kerr, "Gourmet Dirt," New York Times Magazine, Disamba 13, 2009, 42.
37. Melena Ryzik, "The Anti-Restaurants," New York Times, Agusta 27, 2008, D1. Alex Williams, "Slaugterhouse Live," New York Times, Oktoba 25, 2009, Sashen Salon Lahadi, 2.
38. Kim Severson, "Young Idols with Cleavers Rule the Stage," New York Times, 8 ga Yuli, 2009, D5.
39. Wannan neman nama na gaskiya da "adalci" ya kuma shiga cikin al'ummar Hasidic, inda wasu matasa 'yan addinin Yahudu ke daukar kajin su kashe kansu. Samatha M. Shapiro, "Kosher Wars," New York Times Magazine, Oktoba 12, 2008, shafi. 50.
40. Sean Patrick Farrell, "The Urban Deerslayer: Neman Haɗin Farko tare da Abin da ke Kan Tebur," New York Times, Nuwamba 25, 2009, D1.
41. Michael Pollan, "Tanderun Jama'a: Jam'iyyar Dinner na sa'o'i 36," New York Times Magazine, Oktoba 19, 2010. Dubi kuma, Peter Applebome, "Jam'iyyar Noma ta Gida da Abincin Gida," New York Times, Satumba 13, 2009.
42. Julia Moskin, "Sabuwar Burin Chef: Neman Abincin Abinci a Ido," New York Times, Janairu 16, 2008, D1.
43. Ibid.
44. "Abincin jini busasshen sharar mayanka ne wanda ya ƙunshi kusan 12% nitrogen. Sai dai idan an yi amfani da shi a hankali, zai iya ƙone tsire-tsire tare da ammoniya, rasa yawancin nitrogen ta hanyar haɓakawa, ko ƙarfafa ci gaban fungal. Bisa la’akari da tsadar abinci na jini, ya kamata manoma su tabbata cewa lallai ita ce mafi kyawun tushen nitrogen a wani yanayi.” Tushen wannan bayanin ba gidan yanar gizon cin ganyayyaki ba ne, amma Sabis ɗin Bayanai na Noma mai Dorewa na Cibiyar Fasaha ta Kasa, wacce ke samun tallafi ta Sabis na Kasuwancin Rural Business-Cooperative Service na Sashen Aikin Gona na Amurka (http://attra.ncat). .org/attra-pub/altsoilamend.html).
45. Tamara Murphy, an nakalto a cikin Moskin, shafi na. D4.
46. Max Horkheimer da Theodor Adorno. Yaren Haskakawa: Rukunin Falsafa (Stanford: Jami'ar Stanford Press, 2002), 210.
47. Ibid, ku. 206.
48. Carol Adams, Siyasar Jima'i Na Nama (New York: Ci gaba, 1990).
49. Roger Scruton. Hakkokin Dabbobi da Kuskure (London: Claridge Press, Ltd., 1996), 127. An nakalto a cikin Keith, 75.
50. Roger Scruton, "Modern Manhood," jaridar birnin, Autumn 1999 (http://www.city-journal.org/html/9_4_a3.html).
51. Manisha Sinha, "The Caning na Charles Sumner: Bautar, Race, da Ideology a cikin Age na Yakin Basasa," Jaridar Farkon Jamhuriya, Vol. 23, Na 2 (Summer, 2003).
52. John Stauber, "Sarrafa Ƙimar: Shawarar PR don 'Neutralizing' Dimokuradiyya," Cibiyar Watsa Labarai da Dimokuradiyya, PR Watch, Kwata na Biyu 2002, Vol. 9, No. 2 ((http://www.prwatch.org/prwissues/2002Q2/managing.html) Dubi Harold Brown, "Examining the Dynamic Tsakanin Masana'antar Dabbobi da Harkar Dabbobi," takarda da aka ba da ita ga Tunani Game da Taron Dabbobi, Jami'ar Brock, Maris 2009.
53. Ad copy na Roger Scruton. Amfanin Rashin Zuciya Da Hatsarin Begen Karya (Oxford, 2010).
54. John C. Calhoun, "Magana game da karɓar Buƙatun Rushewa" (1837), wanda aka nakalto a cikin Gail Hagedorn, Bayan Kogin: Labarin da ba a bayyana ba na Jaruman Jirgin kasa na karkashin kasa (New York: Simon da Schuster, 2003), 122.
55. William John Grayson's Mai haya da Bawa, bugu na biyu (Charleston: John Russell, 1855). http://www1.assumption.edu/users/lknoles/douglassproslaveryargs.html.
56. Pollan 321.
57. George Fithugh, "Masu cin abinci duka!" (1857), http://chnm.gmu.edu/exploring/19thcentury/debateoverslavery/pop_fitzhugh.html.
58. Gail Damerow, Littafin Lafiyar Kaji (Pownal VT: Lambun Lambun Wuta,
1994), p. 43. Duba mahimmancin sukar Karen Davis game da cin zarafin kaji da ƙananan gonaki, ciki har da waɗanda ke gudanar da su, a cikin "Thinking Like a Chicken - Farm Animals and the Feminine Connection (Duke University Press, 1995), http://www.upc -online.org/thinking_like_a_chicken.html.
59. Masu karatu da ba su san ainihin gaskiyar lamarin ba, ya kamata su damu da kallon wannan ɗan gajeren bidiyo na PETA, wanda idan wani abu ya rage wahalar da dabbobi a cikin masana'antar nama da kiwo: http://www.meat.org/video-2.asp .
60. Karen Davis, "Maganin Procrustean ga Dabbobin Dabbobi da Matsalolin Jin Daɗi," in Sanbonmatsu, 54.
61. William John Grayson's The Hireling and the Slave, bugu na biyu (Charleston: John Russell, 1855). http://www1.assumption.edu/users/lknoles/douglassproslaveryargs.html. Masu ilimi masu goyon bayan bautar kuma sun yi iƙirarin cewa ƙarshen bautar zai haifar da rudani na tattalin arziki, ƙarshen noma, da yunwa mai yaɗuwa, tare da ɓata masu rushewar a matsayin "masu tsattsauran ra'ayi," suna rage tsattsauran ra'ayi na ɗabi'a zuwa "mummunan annoba." Sunan mahaifi ma'anar Staunton Spectator, Nuwamba 29, 1859.
62. Keith, p. 27. Yayin da Keith a fili ya ambaci "bukatarta" a matsayin manomi don yin amfani da wasu dabbobi "aiki da kayan jikinsu," ta musanta cewa ayyukanta sun kasance cin zarafi (58). Ma'anar ƙamus na "ci" don haka yana da koyarwa: "juya… zuwa asusun tattalin arziki," "don cin gajiyar," don amfani da rashin adalci ko rashin adalci don amfanin kansa ko riba" (Sabon Kamus na Duniya na Uku na Webster, 1993).
63. Dogon Inuwar Dabbobi, p. 268.
64. Pollan 320.
65. Frederick Engels. Asalin Iyali, Dukiyoyi masu zaman kansu, da Jiha (New York: Penguin, 2010), 199. Ina so in gode wa Chris Bobel don tunatar da ni wannan sashe.
66. Duba Nibert.
67. Mariya, Sarakunan gargajiya da Tari akan Ma'aunin Duniya (London: Littattafan Zed, 1986), 65.
68. Ibid, ku. 71.
69. Adorno da Horkheimer. Yare na Fadakarwa, 6.
70. Charles W. Mills, Kwangilar Kabilanci (Ithaca: Cornell Univ. Press, 1999). Duba kuma kafin Carole Pateman, kulawar jinsin magabata na zamani a cikin Kwangilar Jima'i (Stanford: Jami'ar Stanford Press, 1988).
71. Dubi John Sorenson, "Gina masu tsattsauran ra'ayi, ƙin tausayi: Hare-hare na Akida akan Shawarar Dabbobi daga Dama da Hagu," a Sanbonmatsu, 219-238.
72. Ba Keith ne kawai mai hagu ke kai hari kan haƙƙin dabba ba. Dubi kuma Peter Staudenmeier, "Ambiguities of Animal Rights," Cibiyar Nazarin Ilimin zamantakewa, Jan. 1, 2005 (http://www.social-ecology.org/2005/01/ambiguities-of-animal-rights/).
73. A vegetariansareevil.com, masu amfani za su iya siyan T-shirt da ke nuna adadin dabbobin da ke cikin hatsari a cikin babban tukunya a ƙarƙashin taken, “Adorable Stew. Taken ya karanta, “Wa ya damu idan suna cikin haɗari, suna da daɗi!” Wasu rigar rigar sun nuna wani mutum mai murmushi yana tafiya zuwa ga wata saniya marar kyau a cikin fili, yana rike da allo da ƙusoshi masu fitowa a bayansa. Shafin yana da alaƙa da ƙungiyoyin da ke da alaƙa da ƙungiyar Tea Party mai nisa.) Dubi Dennis Soron, "Kill Road: Commodification and Structural Violence," a Sanbonmatsu, ed., shafi na 55-70, akan commodification na wahalar dabbobi a " hanya kashe" kayayyakin.
74. Kamar yadda Klaus Theweleit ya lura da gagarumin tarukan da ‘yan Nazi suka yi, irin waɗannan abubuwan kallo suna aiki a matsayin “shirgin jama’a na haramun.” Mahalarta taron sun yi tunani a asirce, “'Ba zan iya yarda da idanuna ba...me suke yi a duniya?'—sai kuma tunanin 'yantar da kai, 'Amma kowa yana aikatawa...Allahna, hakika su ne suke yi. yin shi!" Fantasiyyar Namiji, Vol. 1 (Minneapolis: University of Minnesota Press, 1987,) 430. Wani abu makamancin haka ya faru ne a cikin shirye-shiryen talabijin na mafarauta suna yin clubbing ko harbin dabbobi, kuma a cikin "fim ɗin snuff" wanda aka samo akan Youtube yana nuna yadda ake kashe dabbobi don cinye locavore. Sakon shine, komai yanzu an halatta.
75. Herbert Marcus. Magance: Masifu a Ka'idar Mahimmanci (Boston: Beacon Press, 1968), 257.
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4 comments
Godiya ga wannan yanki. Halin da ake yi na kashe dabbobi a shekarun baya-bayan nan batsa ne.
Wannan ba wai a ce cin nama batsa ba ne. Babu wata cikakkiyar hanya ta zama mutum a duniyar nan a wannan lokacin. Duk da haka, akwai ɓangarorin teku tsakanin al'adun ɗan adam na farko da tsarin kiwo da yankan dabbobi idan aka kwatanta da yanayin ɓacin rai da wasu ke jin daɗi a yau.
Wannan ba don romanticize a baya al'adu. Abin ban tsoro ne kawai don ganin labarai da farko game da kuma ta ƴan farar fata masu gata waɗanda ke haɓaka dangantaka ta yau da kullun, mai daɗi ga mallaka, mallaka, da kisa.
Abin takaici ne matuka yadda macen da ta kware a kan mata masu tsattsauran ra'ayi har ma da kishin muhalli ta koma cikin duniyar bautar kisa ta maza. Lokacin da math da dabaru sun kasance marasa kyau, ta yaya yawancin sha'awar shiga cikin rashin fahimtar juna ta jinsinta da rationalizations? Wannan kamar masu son mata ne ke neman maza su sake farauta su kashe mata.
Paleo no-grain gluten-rainlerance fad an soke shi sosai. Litattafan nata ba ta da wani tabbaci saboda gaba ɗaya ta tsallake mahimman bayanai game da ɓangaren flora da fauna a cikin ilimin halittu a cikin cuta.
Ina mamakin inda dogon sigar wannan rubutun ya ƙare. Idan memori na yayi daidai, a da ana buga shi anan. Ina ganin muhimmiyar gudummawa ce kuma ina so a sake samun damar yin amfani da ita cikin sauƙi.
Sheri, na gode da kawo min wannan a hankali! A bayyane yake, ma'aikatan ZNET suna yin wasu canje-canjen gidan yanar gizon 'yan shekarun baya. kuma labarina ya ƙare yana yanke. Tare da taimakon karimci na ma'aikatan Znet, duk da haka, na sami damar dawo da shi. - Yahaya