Showing posts with label Critical thinking. Show all posts
Showing posts with label Critical thinking. Show all posts

Monday, 12 March 2018

Where thoughtfulness lives: adelaide writers' week 2018 review

Monday 13 March 2018


It may be Australia’s longest-running literary festival, but Adelaide Writers’ Week shares little resemblance with the big-name east-coast counterparts that followed it a generation later. 

The event’s idiosyncrasies reflect much about the city that gave it birth: august, commodious Adelaide, temperate and traversable, capital of the festival state, with its surrounding circlet of parklands in which the Pioneer Women’s Memorial Garden could be an understated crown jewel. Far from the air-conditioned concert halls and crowded café venues of the Sydney and Melbourne festivals, Adelaide Writers’ Week passes in the open air and sunshine of this glorious garden. 


And it feels like a gathering in a forest clearing, an enchanted grove. You sit, encircled by a dwarfbrick wall and screens of greenery sun-washed and backlit, presided over by each panel as they hold court beneath the beneficent maternal gaze of Ola Cohn’s 1941 Waikerie limestone statue, a goddess of the glade. Overhead, a lacing of cables, fairy lights, tree branches and blue tarpaulin spans the space between six sentinel lampposts straight out of Narnia. There’s the constant imposition of planes passing above, and sun and shade sweep over you in shifts as the clouds roll on, offering the discussion cheerful or ominous punctuation. ‘That’s global capital,’ jokes the Wheeler Centre’s Michael Williams when a sudden darkness falls at Laleh Khavidi’s mention of gun stock divestment. ‘It doesn’t like what you’re doing.’ Beneath you are humble green plastic chairs like your nan has on the patio and, should they grow too hard on your backside, you’re free to plant yourself on the nearby grassy slope where locals snooze under hats and children periodically frolic a little too loudly. Kick your shoes off, lay back, close your eyes, and let the conversation wash over you. ‘It’s a pretty friendly festival,’ poet Pamela Brown summarises in response to an audience question. ‘The air’s good.’

Mem Fox reads from I’m Australian Too.

It’s simply different. Fanatical volunteers stand smiling guard over the bins, racing to intercede before any recyclable item is denied its rightful reincarnation by mistaken consignment to general waste. The dignified demountable bathrooms offer expensive soap and proper mirrors. For some reason, there’s a joey in the writers’ green room and, occasionally, in the audience.

And, indeed, everything about the event is free and easy. No pressure to attend pre-booked and paid-for sessions. You may come and go as you please between the twin stages that sit companionably close in the riverside park. Follow your fancy through a program as well-balanced and legible as Adelaide’s city grid—from the intimately personal to the sweepingly geopolitical, local to international, grand historical narratives to confessional poetry. Unbound by the confines of the indoors and its attendant fire codes, audiences expand and contract like a breathing organism according to the popularity of the speakers. Events at the more intimate west stage like The Life to Come with the radiant Michelle de Kretser send the crowd fanning out into the wings of shade beyond the garden walls and curling up the slope, while drawcards at the east stage such as insightful international heavyweight Barbara Kingsolver and the delightfully peculiar festival-favourite Robert Dessaix break the banks entirely to engulf the little island of the stage in all directions.


In such a setting, the thirty-third iteration of the festival assembled almost a hundred writers, loosely united, as outgoing director Laura Kroetsch writes in the event programme, by the concept of ‘change.’ Unlike the parkland setting, this theme is a convention endemic to all literary festivals, to any gathering of those most sensitive vessels of social anxiety and conscience that are writers. Aside from helping stimulate the book sales that sustain our wordsmiths, this, it could be said, is what writers’ festivals are for. They are time that attendees collectively set aside to pay attention to the things in our world worth writing about: the troubles plaguing democracy chronicled in a genteel Monday-morning dialogue between British philosopher AC Grayling and local journalist and commentator George Megalogenis. The fury and shame about Australia’s ‘extreme cruelty to refugees’ that inspired beloved and formidable festival dedicatee Mem Fox’s latest book I’m Australian Too. The capitalism-driven environmental destruction foreseen in the fiction of Cory Doctorow, Maja Lunde and Jennifer Mills. The institutional racism and radicalisation contemplated by Laleh Khavidi and Kamila Shamsie. The introspection and commitment to the common good Judith Brett finds missing in contemporary Australian politics. The threat of climate change to Pacific nations such as the Marshall Islands that poet Kathy Jetñil-Kijiner spoke of. And, most pervasively this year, the sense that somehow it is all going wrong. That meaning, the media, and politics have lost their way. That, in Kingsolver’s words, ‘the rules don’t apply any more.’ As literary critic Sean Hooks once wrote, ‘it’s all going south tout de suite—awry and amuck and astray, combustible, doused in petrol, the fuse already lit.’ 

Of course, attendees at such events tend to broadly agree on these topics, nodding and applauding so vigorously and universally that it is hard at times to understand why no one has done anything about them yet, to remember that this sample isn’t representative. We risk veering into self-congratulation, but we also remind ourselves we are not alone, steel our resolve, and reflect upon solutions. And, occasionally, answers arise. Australian Book Review editor Peter Rose’s eloquent question elicited one such (even more eloquent) answer from Queensland poet Sarah Holland-Batt: ‘Where does poetry sit in a world consumed by material objects, materialism, pragmatism, careerism, professionalism, managerialism, all those –isms?’ asked Rose. ‘How does poetry survive in a world so devoted to the object?’

‘Poetry,’ came Holland-Batt’s answer ‘really is the last […] vestige, the last bastion of a space where every word is consequential, where language is reduced to its most core purpose, to its most exacting, its most particular. A poem is a perfect machine where every word has its use, has its meaning […] Poems are the one place where sane and exacting language lives at the moment, in this morass of fake news and loose use of language.’

In other words, one of the ways we can save the world is: more this. More reading, more thinking, more discussion, more devotees to the compassion and rigour of literature and poetry, where standards of quality are cherished, not abandoned, where ethical engagement with the world persists, where meaning something still means something, where thoughtfulness lives, where we can learn the tools of discernment and critical thinking that allow us to dispatch the dissembling messages of governments and corporations and demand better. 

One of the ways the writers’ week instantiates this impulse is particularly fitting for the state where (white) Australian women first won the right to vote, the birthplace of Australian suffrage. Without explicitly stating it, without excluding anyone, it is on so many levels a festival by and for women. Dedicated this year to a woman writer, set in a garden memorialising the contributions of women, on and around International Women’s Day, it is a worthy alternative to a corporate breakfast agitating for more gender-representative economic inequality. This year the lost diary of Australia’s most influential woman writer Miles Franklin was even found during the proceedings. Among such auspices, it was impossible not to notice the makeup of the crowd—most abundantly middle-aged women, Australia’s largest reading demographic. A woman runs the festival, the discussions are most deftly facilitated by female chairs, and women appear onstage over half the time, often speaking on topics relevant to the cause. 

Next year’s Writers’ Week passes from Laura Kroetsch to Sydney Writers’ Festival CEO Jo Dyer. We can hope that, as an Adelaide native, Dyer will know how to preserve and enhance what makes Writers’ Week so unique and so very important as a home for careful thinking in a world of bombast and bluster.

Friday, 19 June 2015

Vegan options at summer hill hotel


Friday 19 June 2015 


I had a pretty funny experience at the Summer Hill Hotel last night, but it didn’t have anything to do with their ‘comedy’ trivia. My girlfriend and I went along with her brother and two of his colleagues, and finished up at a respectable third place. Afterward, when it had emptied out a bit, we got talking to one of the bar staff who was coming around to clean the tables. While he was hanging around, Tilly noticed a sign saying they do veggie burgers on Mondays, and asked him why only on Mondays. We’ve been to the pub a couple of times and they only have two vegetarian options, neither of which can be veganised, so the only vegan option is a bowl of chips (almost certainly fried in the same oil as the chicken schnitzel). Keep in mind that this is in Sydney’s inner west, possibly the most vegan-friendly place in Australia outside of Melbourne, where just down the road I could ask for no fish sauce or oyster sauce in my stirfry at the Thai place or no cheese on my pizza at the Italian and get the response, ‘Oh, you mean vegan?’ 

‘Good question,’ he answered. ‘I don’t know. I assume all the ingredients are there right now, but we only sell it on a Monday.’ 

There was a bit of a back and forth where he bitched about his evangelistic vegan ex-girlfriend and her hypocrisy in drinking non-vegan wine and wearing leather shoes, and then Til volunteered that I was vegan and he started interrogating me about wine and shoes and honey, absurdly insisting that bees have no use for it (!?!?). Then he said, ‘It’s funny, ’cause we actually got this loooong email a while back from some vegan who wanted more options on the menu. And for the first few paragraphs I was on board; I was like, yeah, mate, I agree, but then he got to the part where he started trying to preach and stuff and I was just like ‘Nup.’’ 

Then he talked a bit about how he ‘gets’ people who do it for the health reasons, and that he’d do it for the health reasons but he loves chicken, but he doesn’t get people who say it’s for ethical reasons. 

When he walked away, I turned to the rest of the group and said, ‘Yeah, so the guy who sent that email was me,’ and everybody lost their shit. No one could believe that had happened. I hadn’t said anything because I wanted to hear what he had to say honestly. It was like being able to eavesdrop but he was talking straight to my face – quite a rare opportunity, really. 

Not that it particularly helped. After the encounter I dug up the email and read it back to myself to try and see where he was coming from. Obviously his reaction is not the desired one for my cause. I know that people often respond negatively to any discussion of veganism, so that was nothing new, but in this case I thought I’d tried to be particularly non-threatening and polite because I was trying to effect a concrete change. But see for yourself! I’ll copy and paste the contents below, with a little commentary. 

Firstly, I guess the email was pretty long – four paragraphs in total, but I’m just a longwinded, thorough person and that probably won’t ever change. I didn’t want to just send a three-line email asking for vegan options, I wanted to make a case and give some suggestions, too. 

My first paragraph was basically just sucking up to them and setting up the situation: 

     To the management of the Summer Hill Hotel/AHL Group 


     My girlfriend and I have just moved into the area, and we'd heard great things about 
     your establishment, so we decided to try out the hotel for our first lunch after a big 
     morning moving in. We loved the atmosphere and service at the hotel, but were a bit 
     disappointed that there were no vegan meal options available at your bistro, and the 
     two vegetarian options were unable to be 'veganised' because they were pre-prepared 
     and contained fish sauce and dairy products respectively. 

Nothing to see here, right? Pretty tame? 

Next I got to the point of the email: 

     We're eager to make your establishment our new 'local' for drinks, trivia, and lunches
     and dinners with friends, but obviously we'll have a hard time if there's nothing we 
     can eat there! So I'm just emailing to ask if there's anything you can do to 
     accommodate vegans in your meal options – whether it's enabling one of the 
     vegetarian options to be altered for vegans, or even adding a new menu item. 

Again, pretty reasonable, I think. 

My third paragraph was about establishing common ground in case they were thinking ‘Jesus, no meat, dairy or eggs – what the hell does he want, then?’ (a common reaction). I explained what veganism actually is, which, in retrospect could’ve sounded a bit patronising, but you’d be surprised how many people don’t actually know, so I had to explain it to be sure. Here I also gave some suggestions for actual meals, because it’s generally good practice not to just point out a problem, but  also to arrive with a solution, and I think a lot of classically trained chefs and cooks have just never contemplated cooking something without meat, dairy or eggs, so I wanted to show that there were viable options:

     I come from a family of chefs, so I know veganism can sound prohibitively 
     restrictive at first. We essentially don't eat (or use) any products that involve 
     harming animals, so no meat, dairy, eggs, honey, etc. But there are actually so many 
     inclusive, delicious vegan meals that anyone can enjoy, even staunch meat 
     enthusiasts (if they give it a try)! At other pubs in the past I've had wonderful veggie 
     burgers; simple mushroom, tomato and herb pastas; open pies of roast veggies in 
     (dairy/egg-free) filo or shortcrust pastry; falafel and hummus pitas with salad; nachos 
     with beans; and vegan pizzas. Often other pubs go to the extra length of making their 
     vegan meal gluten-free as well, so they always have at least one option that anyone 
     can enjoy, whether they're vegan, vegetarian, pescetarian, lactose-intolerant, 
     gluten-free or whatever else! 


'Anyway, I was just reading your final edit, and um, there seems to be an inordinate number of exclamation points ... 'It was a damp and chilly afternoon, so I decided to put on my sweatshirt!' ... 'I pulled the lever on the machine but the Clark Bar didn't come out!''

But still, maybe just annoyingly nice, right? Not exactly raging preachy vegan yet? 

But these were all still the paragraphs that he’d been ‘on board’ with. It was the last one he said he had an issue with. And I can definitely see why. The last paragraph was where I raised the issue of ethics. It wasn’t in my original draft of the email, but then I found this pamphlet on their website that was basically fifteen pages of them bragging in poorly written copy about their commitment to ethical food sourcing and sustainable environmental practices and I thought, ‘Well, then I’ll bring up how maybe offering a SINGLE vegan option on your menu might fit in with your dedicated passion for ethical food and environmental sustainability’: 

     I was interested to read the ALH 'Our Sustainable Kitchen' brochure available on 
     your website and glad that all your meat seems to be procured as ethically as 
     possible. 

Okay, not really, but a bit of flattery couldn’t hurt … 

     As a company 'committed to ethical food sourcing and supporting environmental 
     resource management now and in the future', I hope you guys will look into 
     accommodating what I and many other people are increasingly finding to be the 
     most healthful, ethical and environmentally sustainable lifestyle choice available. As 
     you may know, growing crops to feed livestock around the world is the biggest cause 
     of habitat loss and deforestation, and raising animals for consumption contributes 
     more to greenhouse gas emissions than all our transport needs combined. 

     Thanks for your time and hope to hear back from you soon. 


     Cheers 

     Mr L Phillip Lucas, BA, BCA 
     Freelance writer and editor 
     

So, what? Is it that ONE sentence he took issue with, then? Merely making a claim about habitat loss, deforestation and greenhouse gas emissions? Claims the UN itself has validated by urging the world to move towards a vegan diet? To me it seems that people are just so sensitive on this subject that you literally can't say anything without being written off as ramming your ideology down people's throats. I think this ties back to a realisation I had the other day that I posted on my L Phillip Lucas Facebook page

     Shouldn't the real indicator of self-righteousness be the belief that all of our actions 
     are beyond reproach, that no one has the right to criticise our behaviour? As a 
     society, our fixation on 'judgement' is reaching phobic levels. In a world where most 
     of us never really think critically about our lives, it becomes easier to dismiss any 
     form of criticism as rude, judgemental, self-righteous, sanctimonious, holier-than
     -thou or preachy than to make sure our ideas and actions can stand up to criticism. 

They never did write back to my email. Apparently they just passed it around to all the staff, had a laugh at my expense, and now they bitch about it (to other vegan patrons???). I'm not really sure what I should've done differently, except not mention the ethical side of things. Obviously, in a way, I did get ‘preachy’ at the end there, but only to hold them to their own professed commitments. I wouldn’t have brought it up if they hadn’t done so first, bragging about their obviously bullshit passion for sustainability. 

Maybe you can write a more successful one than me. If you’d like to send them an email asking about adding a vegan option to the menu, that’d be amazing. If they hear it from enough different people, they might actually consider it. Their email is: SummerHill.Hotel@alhgroup.com.au 


Thanks for reading 

LPL

Tuesday, 11 October 2011

Miranda devine: enemy of the heart, the mind, and vegetarianism (part one of three)

Tuesday 11 October 2011
(updated Friday 14 October 2011)

I've had a post about eating meat, in a fragmentary, incipient form, drifting around mournfully in Tintin's purgatory for some time now, awaiting that catalyst I was talking about in 'The urgency of nonfiction' to call it into being, when who should publish an article on the subject but my favourite News Limited columnist. Y'know. Just to get the content of this blog up to a healthy 300% responses to Miranda Devine. Articulating my views on the subject and critiquing Devine, however, caused this piece to swell to a gargantuan size, so I'll post it all in three parts instead, with part one focusing on deconstructing Devine's argument, and parts two and three responding to that argument in order to detail my own.

Devine's opinion piece, 'Everybody hurts, but we've all got to eat', delivered in her trademark casuistic style, is a critical response to an earlier article that appeared in The Australian, authored by Michael Kirby AC, CMG (that's Companion of the Order of Australia and Companion of the Order of St Michael and St George, for those of you not up on your orders of chivalry), highly respected public figure, influential academic, eloquent orator, former Justice of the High Court of Australia the highest court in the land and the final court of appeal in the Commonwealth, invested with the authority to rule on matters of the constitution, and possessing the recently demonstrated power to overturn the expressed will of the Parliament. Seriously, Miranda. Go home. You're out of your league, here.

But in examining the piece, I think I've come to a realisation about why it is, specifically, that Devine infuriates me so much. She constantly makes herself an enemy of the two characteristics I value above all else in life: empathy and critical thinking. And I think my criticisms of the piece can largely be organised along these lines, I suppose because the errors she makes in it are moral (empathetic) and rhetorical (critical).

Empathy first. The piece, which contains numerous derogatory references to 'sentimentality', makes Devine's contempt for 'excessive' compassion known from its opening, when she patronises Kirby for his sensitivity: 'It sounds very kind to swear off eating meat because you looked into the eyes of a cow, which former High Court judge Michael Kirby explains as the reason for his latter day vegetarianism'.


That crazy old coot! Getting all choked up, letting his emotions run away with him, going to all that trouble to make a drastic lifestyle change, and for what? 'Cause he got up a little too close and personal with a bloody bullock!

Now, as I said above, Kirby was a judge, and when you're working with the law, you have to be 'judicious' with language. Understandably that's a foreign concept for Miranda, but it doesn't give her licence to take what I'm sure were Kirby's carefully considered words, rearrange them, and then blame him for it. 'Animals raised for slaughter' she quotes from Kirby, 'cannot explain the suffering, pain and fear they feel. But humans who empathise sufficiently, can do so.'

'In other words', she garbles, doing what she does best, 'those of us who eat meat do not have sufficient empathy. Thanks, your worship.'

See, no. You don't get to do that. 'Other words' is right. I know someone as semantically challenged as you might find it hard to believe, but there's a subtle and important difference between 'not empathising sufficiently' and 'not having sufficient empathy'. By changing 'empathising' (verb) into 'empathy' (noun), you've also changed the word modifying 'empathising', the adverb 'sufficiently' into the adjective 'sufficient' and made the verb 'having'. You've taken it from not performing a process to the right extent, to not possessing enough of a quality. If Kirby had meant 'not having sufficient empathy', I'm sure that's what he would've said. Honestly!

Later Devine similarly misrepresents vegetarians and animal rights activists altogether, saying that 'this creeping idea that "meat is murder" is just moral vanity', that 'vegetarian moralising is [being] thrust down our throats' by the likes of Kirby and US author Jonathon Safran Foer, and that animal activism is simply the 'parasitical companion' of this moralising. Firstly, what a bitch! And secondly, did I just read a CONSERVATIVE CATHOLIC COLUMNIST complain about MORALISING!? I only ask because I couldn't concentrate properly over the sound of that pot and kettle being repeatedly smashed together in my ear. Far out.

Animal cruelty is continuing on a massive scale, and we know it is. The industry is a major contributor to climate change. Animals experience fear, pain, affection, and many of the other emotions we do, making the view that unnecessarily killing them for our own enjoyment is bad a reasonable one. To reduce the often heartfelt and profoundly personal decision of millions to forgo meat andor take up the fight of animal welfare, in the face of all of this and more, to a mere 'moral vanity' or 'parasite' is staggeringly callous and inaccurate. And to charge Kirby, of all people, with thrusting moralising down the public's throats is a sickening untruth. His articles are imbued with the sense of a wise, sensitive, loving man calmly laying out his ratio decedendi, submitting it to the public forum, gently coaxing you with carefully laid sentences to consider his point of view. Nothing like the coarse, poorly reasoned diatribes of Ms Devine, shamelessly appealing to the lowest common denominator thrice weekly.

It takes cold cynicism to misrepresent Kirby the way Devine does. I think he's best vindicated by a quote from another of his articles on the issue where he praises Australian philosopher Peter Singer for not seeking 'to convert the unwilling', for recognising that 'many people are at different stages on the issue of animal welfare.' Do those sound like the compliments of an absolutist ideologue determined to force-feed his opinions to the public like a bowl of vegetables?

Furthermore, the idea that meat is murder is actually quite a credible one. Fair enough, you don't have to agree but, you know, murder involves killing something and eating animals involves killing something. The similarities are remarkable! In fact, under the laws of logic Miranda usually subscribes to, that would make them exactly the same thing (cf Devine's Dictionary entry for definition of 'detrimental fatherlessness').

Which leads me to the critical thinking side of things. The keystone of Devine's argument in the piece is that 'scientists discovered that plants have feelings too'. She concedes that 'most people feel sadness at the death of animals' and confesses to her own brief stint with vegetarianism, which she says came to an end with the revelation that some plants can experience pain. Incidentally, I love how the results of a couple of studies by scientists are enough to convince her to recommence eating meat, but the overwhelming consensus of every national scientific association in the world, without any reputable dissenters, isn't enough to convince her of the threat of manmade climate change.

'The point is', Devine declares, 'that if you took sentimental thoughts about food to their logical conclusion, you wouldn't eat at all.' That sentence really does encapsulate her contempt for empathy in others and her inability to reason with any depth. I mean, if you take anything to its logical conclusion you get a ridiculous result. If you take political correctness to its logical conclusion, you get a stifled society. If you take Christianity to its logical conclusion, you get America. If you take capitalist-fuelled carnivorism to its logical conclusion, you get the KFC Double Down. It's about how far you want to take it; it's about which point along that line you think is right and reasonable.

Personally, I'm unconvinced that automatic hormonal reactions and chain sequences from one plant to another catalysed by external factors constitute any evidence of plant sentience, neither in terms of perception or communication; evolution has had many other incredible effects elsewhere without causing speculation that the organisms displaying those effects are somehow self-aware. Science may prove me wrong one day, but it's beyond the point: Devine's simplistic conclusion is that abstaining from meat doesn't make sense because no matter what you eat you are causing pain and killing something. This logic pretty much justifies cannibalism. If there is no scale of value for different forms of life, if killing a plant is the same as killing a pig, then so too is it the same as killing a person. This is starting to become a pattern in Devine's work: over-generalisation. It's a mistake infants make during language acquisition. Just as children whose fathers have abandoned them are the same, in Miranda's eyes, as children with two mothers, eating vegetables is just as bad as eating animals because they both 'feel pain', even though animals necessarily have a much greater capacity for suffering. I will expound upon these issues further in part three.

For now, vegetarianism is plagued by this kind of one-dimensional thinking. You either have to go the whole way or no way; you're carnivore or vegan; you're a realist or an idealist hippie, but this isn't the case. It reminds me of a clip from US talk show The View that I came across on YouTube one night in Santorini during a glut of 'cyperactivity' after too long without internet access, in which vegan actress Alicia Silverstone (seemingly) snubs former Survivor: Australia contestant Elisabeth Hasselbeck, one of the show's conservative panel members, over her earlier argument with Rosie O'Donnell. What she then says in terse response to Hasselbeck's comment that she always questions 'vegetarians that walk around with leather shoes' sums it up: 'Well I likeI'm happy when anybody does anything good, so it's okay if they are veggie and have leather shoes'. SHUT DOWN. More eloquent is a quote from vegan podcaster, Colleen Patrick-Goudreau, whose podcasts are available for free on iTunes, that I've been directed to by a newly vegan friend since I first wrote this post: 'Don't do nothing because you can't do everything. Do something. Anything.'

It's advice that could be used in any area of life. You don't have to be a vegetarian to acknowledge that it's the right thing to do, to aspire to that lifestyle. Kirby himself says

     I have not become a strict vegetarian. Still less a vegan. I eat eggs
     and see no moral problem with that whatseoever if the eggs are
     produced by free range chickens. I still eat fish, an inconsistency
     of which I am constantly reminded by my partner. But gradually,
     step by step, I continue to make moves towards the world of
     vegetarianism. But so far, I am not pure. Except when it comes to
     meat and poultry. They are out, banished entirely from my diet.

It's not about giving up meat 'cold-turkey', so to speak, in a blaze of self-righteousness. You can reduce your consumption, you can buy organic and free range, you can support animal rights, you can experiment with that magical set of ingredients that sometimes, somehow, can be combined in such a way as to make you not even realise there's no meat in your meal (cheese, tomato-based sauces, eggs, mushrooms, potato products and other carbs, and nuts).

But it's not enough for Devine to make an attack on empathy, to sully the debate with her one-dimensional arguments and distortions of those who disagree with her. No, she's got to take this opportunity to attack her most hated enemy, the educated, urban Left. It's one of her favourite topics. Particularly she revels in dichotomising it with good old fashioned, true blue, salt of the earth Aussie battlers. The farmers. The manufacturers. 'Labour's aspirational base'. It's something she knows all about, being a moneyed Liberal Partyvoting city-dweller who grew up in what she herself calls 'uber-urban' Tokyo. It's not those tye-dye-wearing, chai-latte-sipping, bicycle-riding, dreadlock-sporting, manmade-climate-change-believing, vegan-cafe-patronising, hyphen-using intellectually elitist Glebocrats like Kirby who empathise with the animals; it's the 'dwindling few who live on the land and grow our food'. Why? 'Because it is in their face every day.' It makes them 'more balanced people, more honest, more realistic than the citified others who prefer not to know.'

The citified others who prefer not to know. She does know how to turn a phrase, doesn't she?

'Not wanting to know' has nothing to do with Kirby, who cites animal welfare violations as one of the reasons behind his abandoning meat, and who YOU JUST QUOTED talking about 'the suffering, pain and fear' experienced by animals raised for slaughter.

IDIOT, GOSH!

And similarly, this citycountry binary has nothing to do with the issue; it just derails the argument. If it is wrong to eat animals, it is wrong regardless of whether people live in the country or the city. It's simply a way of Devine giving herself something to talk about. There are, I think, very few intelligent arguments you can make against vegetarianism (see part two), so she needs to find something she can sneer at and rail against in order to sound convincing and provocative. 

Devine's solution to 'bridging the gap' she has invented between city and country attitudes to death is poetry, a tactic I agree with but towards an end I don't. To deploy poetry, or any artform, against empathy seems to me a contradiction and, in a way, it does backfire. Her idea of 'bridging the gap' is city people realising that death is natural and shutting up about animal rights, but that didactic purpose is not necessarily served by the poem,'The Early Purges' by Seamus Heaney, which she credits Dr Greg Hertzler for citing:

     I was six when I first saw kittens drown.
     Dan Taggart pitched them, 'the scraggy wee shits',
     Into a bucket; a frail metal sound,

     Soft paws scraping like mad. But their tiny din
     Was soon soused. They were slung on the snout
     Of the pump and the the water pumped in.

     'Sure, isn't it better for them now?' Dan said.
     Like wet gloves they bobbed and shone till he sluiced
     Them out on the dunghill, glossy and dead.

     Suddenly frightened, for days I sadly hung
     Round the yard, watching the three sogged remains
     Turn mealy and crisp as old summer dung

     Until I forgot them. But the fear came back
     When Dan trapped big rats, snared rabbits, shot crows
     Or, with a sickening tug, pulled old hens' necks.

     Still, living displaces false sentiments
     And now, when shrill pups are prodded to drown
     I just shrug, 'Bloody pups'. It makes sense:

     'Prevention of cruelty' talk cuts ice in town
     Where they consider death unnatural
     But on well-run farms pests have to be kept down.

Any first-year literature student knows there's more to a poem than the surface-level meaning, and the narrator's voice is not necessarily the poet's, even in a highly autobiographical poem. 'The Early Purges' could just as easily be a lament for the loss of innocence, the hardening, the desensitising that comes with a hard life on the farm, as a criticism of 'prevention of cruelty' talk' and, in fact, I think the evidence supports that reading. If the subjects of the poem went to work killing the 'farm pests' with grim resignation, or even just indifference, perhaps Devine's interpretation would be more plausible, but first Dan Taggart and then the narrator exhibit a malignant attitude to the infant animals that goes beyond what they must do to maintain a 'well-run farm', calling them 'scraggy wee shits' and '[b]loody pups'. This suggests, perhaps, that the poem depicts the worldview that it does as a means of lamenting the necessity of this hardening of sentiment, this cycle of acquired callousness that must be perpetuated as a side-effect of farm life.

In part two and three, I'll respond to Devine's piece with my own outline of why I think vegetarian morality has it right.

References
Miranda Devine's 'Everybody hurts, but we've all got to eat', in The Sunday Telegraph, Wednesday 5 October 2011.

Seamus Heaney's 'The Early Purges'.

Michael Kirby's 'Animals deserve our protection', in The Australian, Saturday 1 October 2011.

Michael Kirby's 'Sense and sensibility about our fellow sentient creatures', in The Sydney Morning Herald, Friday 6 August 2010.

Wednesday, 27 July 2011

'... So open-minded that our brains drop out'

– Richard Dawkins, The Richard Dimbleby Lecture: 'Science, Delusion and the Appetite for Wonder' 1996

Wednesday 27 July 2011

The other night I was discussing religion and politics with someone whose opinion I really respect when, as conversations of that nature are wont to do, it got heated and devolved into a more personal argument.

‘I can’t believe how closed-minded you’re being,’ she said at one stage. I didn’t really respond to this accusation at the time, but it’s stayed with me more than anything else since the argument, I suppose because I don’t think of myself as closed-minded.

And yet I understand how, from her perspective, it would’ve seemed completely closed-minded. If closed-mindedness is being non-receptive to new ideas, and every time she asked, ‘But what about this?’, ‘What about that?’ I still wasn’t being swayed, then it would be reasonable for her to conclude that my mind was made up and there was no way anything was going to change it.

That’s the problem I’m interested in. But let me first explain a little about my spiritual history. As a child I was sent to a private Catholic school because, although not religious, my parents wanted me to be ‘a good person’ and to not be negatively influenced by the types of kids attending the local public schools in our low socioeconomic area. I wholeheartedly embraced Catholic doctrine, and I was distressed by my parents’ apathy towards the topic. I was taught it was true. Religion was a subject right alongside English and Maths; it was my favourite subject, infact, and I took it very seriously. Paradoxically, it was the fervour of my belief that lead to my rejection of it.

For me, since it all came from the same place, it either had to be entirely true or entirely false. As I grew up it became increasingly evident that elements of the faith were absolutely absurd, and as I began to question those elements, I reluctantly had to question it in entirety. Why would some things the Bible says be true and others not? This is an eleven-year-old’s logic. I can still never understand how people can pick and choose which parts of the Bible they want to believe.

From Catholicism I turned to a rigid atheism that lasted about until I was fifteen. Around then I began entertaining vaguely spiritual ideas. I was open to the possibility that there was ‘something else’, and I also formulated my own semi-karmic and Secret-like theory of the universe which included the principles that ‘everything happens for a reason’ and ‘everything works out for the best’, and was based on empirical, personal experience–based evidence long before I had any contact with ‘The Secret’ or any of those similar quasi-religions that have become so popular in the last couple of years because Oprah likes them.

(Image from http://brucewagner.files.wordpress.com/)

Despite my spiritualist dabblings, I was still opposed to institutional religion at this point, which meant I followed atheist discourse with interest. The more contact I had with these texts and ideas, the more I agreed with them, and the more I was torn between atheism and spiritualism. I swung wildly between the two at first, then vacillated mildly before finally stabilising my opinion. The problem was that I had come up with my theory myself, and it had been reinforced by the success of The Secret and Eckhart Tolle’s books. It seemed to work so well. It seemed to be so true. It made so much sense.

The deciding factor was when I realised something about the human mind. It is designed to make patterns, to find meaning, and no matter what happens, when you look back over your past or any event, you will always be able to find a causal sequence of events that led to it. In this sense, everything really does happen for a reason, but in the most mundane way. Not due to some greater universal plan, but because one thing can’t happen without another thing happening first (and don’t try to use that as an argument for Creationism, because as has been pointed out by many but listened to by few, saying ‘God did it’ only changes the question to, 'What made God?'). I'm now also more suspicious of things that 'just make sense', because so many things 'just make sense', but with interrogation, aren't necessarily true.

I still have a soft spot for that kind of philosophy, though. I think unlike the world’s major religions, it’s fairly harmless, and it does work. There’s a possibility that the law of attraction applies on a metaphysical level, and you can draw positive events to you by emitting positive thoughts, but even if that’s not the case, as I’m inclined to think, that’s still a good way to live, and it will still work, because thinking positively and optimistically will make you think the best of whatever happens to you anyway.

My opinion now is not certain. I believe that there is more that we don’t know about the way the universe works than what we do know, and that one of the things we don’t know about could be that elusive concept of ‘something else’ that everyone’s always talking about. But that concession is still a thousand light years away from the idea that that ‘something else’ is the Christian god (or any god). I’m uncertain about what that something else could be, but I’m almost certain it’s not a god from any of the world’s religions.

So why, you ask, do I call myself an atheist? Wouldn’t agnostic be more appropriate? Possibly. I’m probably paraphrasing Richard Dawkins here, but you can never reasonably be a hundred per cent sure of anything. That doesn’t mean I have to say I’m agnostic about the existence of a unicorn or a leprechaun or any of the other mythical figures atheists always use in these scenarios.

The fact is that, based on the information we have, I think the most reasonable position is that of atheism. Yes, there MIGHT be something else, and we can conjecture as to what that might be, but it’s unreasonable to actually believe any of those conjectures. On Dawkins’ 1–7 scale of surety of the non-existence of a god or gods, I’d put myself at 6.5, meaning I’m just close enough to seven to round up to it, although I’m still not actually a 7.* To say that you’re a 4 is to suggest that there’s an equal likelihood of the existence or non-existence of a god or Gods, which is probably not what you mean, or at least not if you thought about it properly. It’s useless to throw your hands up in the air and say, ‘I’m never going to know for sure, so I’m not going to speculate.’ Instead, you acknowledge that you’re never going to know for certain, then ask yourself what you think is probably true, and live your life as though it is. To do otherwise would be like a historian saying, upon encountering relativism for the first time, ‘Well, I guess that’s it. We’re never going to know what REALLY happened in the past, and it’s impossible for me to interpret the evidence without imparting my personal bias, so I may as well not bother.’

*It’s also worth noting that Dawkins himself doesn’t claim to be a 7, all you moderate Christians who cry, ‘Dawkins is just as bad as the fundamentalist Christians!’ or you lukewarm atheists who say ‘I’m an atheist, but I’m not like Richard Dawkins!’ without even having read his work and simply assuming that, because he is among the most vocal and famous of atheists, he must then also be among the most extreme.

But the point of that ‘short’ history was to explain that my mind is not ‘made up’. Conceivably, evidence or argument could change it, but to be honest, it probably won’t. Does this make me closed-minded? I’m not sure.

Below are the actual definitions of open- and closed-mindedness, lifted from Dictionary.com:

Openminded
1. Having or showing a mind receptive to new ideas or arguments.
2. Unprejudiced; unbigoted; impartial.

Closed-minded
1. Having a mind firmly unreceptive to new ideas or arguments.

I think we're dealing with the opposite of the first definition of openmindedness here, because my interlocutor wasn't accusing me of being prejudiced or bigoted, just being unreceptive to the ideas and arguments she was presenting.

I would argue that the key word in both relevant definitions is 'new'. Part of the problem, I think, is that I’ve already thought about religion so much. In a world where it's considered impolite to bring up religion, and where even many of the religious seem to practice without reflecting on or questioning it, here I am almost obsessed with it. For whatever reason, it fascinates and enrages me. It’s one of the five things I’ve noticed I’m most concerned with. I’m forever thinking, writing, reading and talking about it. I’ve consumed an enormous amount of information on the subject and I’ve already processed it and come to resolutions from it. It wouldn’t make sense if there was one thing you could say that would change the way I think on the issue. It would be like hovering over a full bath tub squeezing in individual drops of dye, waiting for it to change colour. Whatever question or argument you throw at me, I’ve probably already heard it and, if I couldn’t come up with an answer or rebuttal that I find convincing, then I would’ve already changed my mind and subsumed it into my ideology. In other words, nothing I was hearing was 'new'.

Again, I ask, is that closed-mindedness? Is open-mindedness bending your opinion of what is the truth to accept anybody else’s? Is it simply the state of indecision that comes from not having thought about something enough that you are willing to change your mind every time you hear a new argument? Is it subscribing to that pseudo-intellectual belief that all arguments are equally true? I don’t think so. Relativism rightly taught us that everyone’s opinions are true for themselves and that everyone is equally entitled to their own, that there is no one way of doing things that is ‘superior’ to another just because other ways are different, that what is considered ‘good’ for one person, society or culture can be bad in another, but it’s wrong to take those lessons and extrapolatethat ‘all arguments are equal’, and don’t try to tell me it isn't. Don't try to tell me that's what you believe, because it isn't. Yes, everyone is entitled to their opinion, but no, you wouldn’t say that one person’s belief that it’s good to set off a bomb and go around an island in Norway shooting people is as reasonable or good or true as my belief that it isn’t.

Which leads into another issue. Obviously there are people in the world who take their faith very seriously and who have devoted as much, if not more, time and energy thinking, reading, writing and talking about it as I have (as evidenced by Behring Breivik's 1500-page book), who have the complete opposite opinion to me, but are the types of people myself or the moderates of society might call closed-minded. In other words, it can’t just be that a person has devoted a lot of energy to an issue that excuses their being closed-minded about it.

Maybe these people are only ever called closed-minded in the other sense of the word, as in prejudiced and bigoted. But if we are talking about the first meaning, all I can suggest, in my consciously subjective and objectively unprovable opinion, is that these people have been indoctrinated and are working from the position of proving the point they already believe, rather than seeking the truth that evidence and reason suggest. And that’s something I’m glad no one can ever accuse me of. My spiritual journey has been self-driven. I’ve rejected indoctrination, then formulated my own belief system which, in turn, I scrutinised to the point of rejection (my two mottos to my children will be questions starting with ‘How would you feel if ...’ for empathy and ‘Think again’ for critical thinking; I want them to be able to question even beliefs that they arrived at themselves).

My beliefs are not fundamentalist, because they are not immutable, and they are not based on vague notions of instinct or feeling ‘what’s right’; they have been pushed beyond that, questioned, modified and qualified into a largely cohesive (I would be suspicious of anything entirely cohesive), rationally defensible, though not impervious, theory that I’m proud of, which is more than can be said of most beliefs.

Is that closed-mindedness? If it is, I don’t think I want to be openminded.

But that’s a lame way to end an essay, so I’ll go on: I think the meaning of closed-mindedness does extend to people who are only closed-minded to incorrect ideas. As a result of this, I can no longer regard openmindedness as an unconditionally good thing. I think it is possible to be justifiably closed-minded. After all, if someone proposes a ridiculous idea, your mind is closed to it. As you develop a more complete opinion on something, your mind can become justifiably more closed and, unfortunately, people deem that a bad thing.