Animal Pains and Human Attitudes: the new Ipsos MORI survey

Another spectacular show of numbers has just been put out on the subject of vivisection, this time by the government’s Department for Business, Energy and Industrial Strategy. The new numbers aren’t about the supposed facts of the matter, which is Home Office business (see post for 1st August). They’re aimed instead at charting ideas and opinions sri-public-attitudes-to-animal-research-2016.jpgabout the facts. This may explain why the pictorial motifs on the cover of Ipsos MORI’s report, Public Attitudes to Animal Research in 2016, include no animals – otherwise a rather curious absence. The stylized ‘isotype’ images of test-tubes, helices, etc. may be there to make the point: it’s all in the mind – at least, in the minds of the 987 individuals interviewed for this survey.

And some of the ideas and opinions are certainly quite a way from the real thing. For instance, many of the respondents believed that vivisection was wholly or mainly illegal: in fact the percentage of those who knew that any one of the particular varieties of vivisection (medical research, testing drugs, testing chemicals, etc.) was lawful never exceeded 50% [p.11]. This is a bewildering figure. The authors make no comment on it, though you’d think that it affected all the rest of the survey, perhaps even subverted it. Commendably, 24 % of respondents did realize that they were “not at all informed” about animal research. 1% didn’t like to go even that far; they preferred to say that they didn’t know whether they were at all informed or not [p.25].

I’m certainly not meaning to make fun of their doubts or ignorance. How can we tell what we really know of this secluded activity, unless we’re actually practitioners? As a later question shows [p.34], there’s a wise distrust of the available sources of information. Laboratory vets get the highest rate of trust at 41%, then universities, then ‘animal protection organisations’ with 33%, fading on down at the far end to ‘organisations that support the use of animals in research’ (e.g. Understanding Animal Research) with their 8%, and politicians on 6%. Businesses selling the products of animal research come bottom with 4%. And the most commonly chosen characterization of the institutions which practise animal research was “They are secretive” [p.17]. The wonder is, then, that so much was elicited in the way of laboriously calibrated opinion on a subject which, after all, most people would be happier not thinking about at all.

As I’ve said, the survey is based on interviews with only 987 adults, the results being weighted to match the social make-up of the U.K. population as a whole. This may not seem a persuasive number (it certainly doesn’t to me), but presumably the statisticians at Ipsos MORI know what they’re doing. And anyway this survey is only the latest in a series conducted over several years, and although the surveys have not all been identically designed and worded, some of their results are cumulatively consistent in a very convincing way.

Most important of them is the acceptability or otherwise of animal research, the fundamental question with which this 2016 survey very reasonably starts its own summary:

A majority (65%) say they can accept the use of animals in research as long as it is for medical purposes and there is no alternative – down (but not statistically significantly) from 68 per cent in 2014. [p.1]

The equivalent number for 2012 was 66%. That in turn represented a fall from 76% in 2010. It was this fall which prompted a sudden PR effort on the part of the vivisection industry, specifically the portentous ‘Concordat on Openness on Animal Research’ of that year. These subsequent numbers, 66, 68, 65 – none of them showing what Ipsos MORI regards as a statistically significant change – suggest that nothing much has come of that PR push. And we’ve already seen how far the “openness” has been trusted by the public, or by 987 representatives of it. But note that these percentages comprise support for the use of animals in medical research only. There is no majority at all for the real present situation, where medical research forms just one part of the great U.K. vivisection scene. Only 39% of respondents are said to be happy with that scene as a whole [p.5], assuming they know what it is. Even this number is precarious, as we’ll see later.

Meanwhile, the numbers opposing animal research for ethical reasons has grown from 30% in 2010 to 32% in both 2012 and 2014, and 35% this year. Those wishing the government to ban it outright have grown in that same period from 17% to 26%. The survey chops up these numbers by age, gender, class, ethnicity, even newspaper readership. For instance, this last category of outright abolitionists rises to 37% among women aged 15-34. That’s a finding which anyone involved in the animal rights movement would easily recognise – and be both moved and encouraged by. In fact the survey is at its most readable and illuminating in these social details, mystifying and almost nonsensical as some of them are.

But the most striking results of all in this 2016 survey arise from the questions about particular animal species [pp.8-10]. Here the respondents are invited to think about vivisection not in the abstract terms illustrated on the report cover, but in terms of imageable animals. This is the form of the question:

which, if any, types of animals do you think it is acceptable to use for .. medical research to benefit people / research into animal health / environmental research?

And now there is no majority in favour of any variety of animal research. The nearest to it is for medical research using rats (48% approval) or mice (47%). Approval for the use of fish (a growing category in vivisection, notably at Oxford University) scores only 23%, rising to 27% if the research is said to be for “animal health” (for which fraudulent term, see the post on 14 August). In the case of pigs, it’s 25% and 27%; for frogs and other amphibians it’s 22% and 26%. For none of the other species is there an approval rating of even 25%. Where the purpose is ‘environmental’ (testing the effects of chemicals in the food chain, etc., a very busy department of vivisection), the approval rate for all the species is consistently lower. Finally, those who think “any/all animals” may properly be used in any of the varieties of research comprise just 1% (one per cent) of the 987 respondents.

What? I’ve stared carefully at this chart, which has a pleasant sky-blue colouring scheme, and as far as I can understand it this 1% does indeed finally represent the number of people who, when obliged to think it through, still approve unconditionally of vivisection as regulated by the 1986 Animals (Scientific Procedures) Act. Can that be right? I’d be glad of further advice.

Anyway, here is the Ipsos MORI comment on these particular numbers:  “Public views broadly align with statistics on the actual use of animal species in research”. That’s a curiously upbeat, even disingenuous, interpretation. It would be more exact to say that public views are remarkably dis-aligned from actual use in the case of every animal species, never rising to a majority in favour, but that they’re especially opposed to the use of the ones that U.K. scientists exploit only in their hundreds or thousands, rather than in their millions.

So you see what happens to that first figure of 65% when real animals, or at least real species, are brought into the picture, as they conspicuously aren’t on the report’s cover. In fact that cover design is a helpful reminder of how much the public discussion of animal research is done in generalisations and abstractions which actually keep our minds off the real thing. Effectively they’re euphemisms. Even numbers, for all their factual appearance, have this effect; once they exceed picturable quantities, they simply cloud the view. Charts and tables beguile the attention even more efficiently (the Ipsos MORI ones are multi-coloured, and very nice to look at). Even the division by species is largely a mental imputation, managing animals into great uniformed cohorts which obscure their individual beings. And yet these individual beings are the only forms in which any pain and privation can be felt. They are therefore the sole reason for all the statistics and surveys which so diligently conceal them.

But that’s not, I guess, how politicians, scientists, and civil servants see it. For them, the statistics, etc., are there to address the human question: what animal suffering is “acceptable” to humans?  Their subject is the human politics of vivisection. After all, being animals ourselves, we already know what the animals think about their suffering. It’s what we think about it that matters. It would simply confuse the issue, then, to have them cluttering up that cover.

 

The Ipsos MORI survey can be read at https://www.ipsos mori.com/Assets/Docs/Publications/sri-public-attitudes-to-animal-research-2016.pdf .

 

Let My People Go! Animals and the Law

Last week, BBC Radio 4’s legal affairs programme Unreliable Evidence, in its 47th episode, finally got round to the non-human animals. Given the numbers of these animals, vastly greater than the human population, and their vulnerability (a key concept in law) to cruel and fatal interferences by humans, this figure 47 is itself suggestive of the law’s complacent speciesism. However, the presenter, Clive Anderson, conceded at the start that animals “suffer in much the same way as we do”, and he invited four lawyers practising in this area to say whether the law was doing enough to recognize and address this fact.

Two of the lawyers act for organisations that promote field sports, farming, and other varieties of animal-use (the Countryside Alliance and the Country Land and Business Association). Naturally enough, then, they approve of the present law, based as it is on the principle that animals should be protected only from “unnecessary” suffering – that is, suffering which isn’t “proportionate to the purpose” to which humans are lawfully putting them (quotations from the Animal Welfare Act 2006). In such law, animals have no rights of their own; the question is only how absolute the rights of human beings over them shall be. “The idea that animals have a right to liberty”, said Jamie primate-psychology-brain-animal-experimentation-picture-1Foster, the lawyer from Countryside Alliance, “is fundamentally absurd”. Besides (he added, straying for his supporting evidence into Buddhist philosophy), “all life is suffering.”

The other two lawyers argued for a radical change in the law’s thinking: it should start conceding, to non-human animals, rights that are founded on their own interests, rather than simply reliefs from the more unreasonably demanding interests of humans. One of these two, Steven Wise, described the desired change for animals as a move from among “the things of the world” into their proper company among “the persons of the world”, and he is even now trying to achieve this change, for chimpanzees, in the courts of the United States. His voice was coming to the programme by telephone from the U.S.A., and it had something of the feel of a voice from the future. In fact when Clive Anderson wound up the discussion by asking him whether we might really be going to see chimpanzees and other animals winning, through the courts, that ‘right to liberty’ which Foster had ridiculed on their behalf, Wise’s voice enthusiastically replied “It’ll come! It’ll come!”

Two of the four chimpanzees which Wise is at present representing in the courts are called Hercules and Leo. They ‘belong’ to the University of Louisiana, but have been on loan (for one does lend “things”) to Stony Brook University for research purposes. The “proportionate” suffering of Hercules and Leo in that institution has consisted, during a period of six years, in repeated operations to insert electrodes into their muscles in pursuit of anatomical knowledge about early human locomotion. More essentially their suffering has involved near-solitary confinement throughout these years, and it’s this imprisonment which Wise has been asking the New York Supreme Court to declare unlawful. (Incidentally, the chimpanzees have recently been moved out of the New York jurisdiction and back to incarceration at the New Iberia Research Center in Louisiana, perhaps with a view to frustrating Wise’s case. His proposed destination for them is the Project Chimps sanctuary in Fannin County, Georgia.)

In statutory law, American or British, such imprisonment for non-humans is of course wholly permissible. They have no presumed right to liberty – rather the reverse, as Mr Foster confirms in the quoted comment. The claim for Hercules and Leo is therefore founded in so-called common law, whose terms of reference are much wider and more liberal. They do not only consist in a body of case-law – decisions and reasonings recorded in previous cases. They consist also in general principles of equity, derived from what the nineteenth-century American judge Lemuel Shaw summarized as reason, natural justice, and enlightened public policy, modified and adapted to the circumstances of all the particular cases which fall within it.” “Natural justice and enlightened public policy”: animals might well hope that their claims to liberty would not seem “absurd” in such contexts. And the crucial instrument of liberation in the common law is the writ of habeas corpus, by which a person being detained by private or public force, or others acting on his behalf, may petition the courts to declare the detention unlawful. (The phrase habeas corpus means ‘produce the body’ – i.e. the writ directs the captor to bring their prisoner into court, at least figuratively, and show reason for the situation.)

It is with a writ of habeas corpus, then, that Steven Wise is even now before the courts on behalf of Hercules and Leo. And his key supporting reference is the decision made at Westminster in 1772 by Lord Chief Justice Mansfield in the case Somerset versus Stewart. Charles Stewart ‘owned’ a slave, James Somerset, whom he brought with him on a trip to England in 1771. Having made a break for freedom, Somerset was recaptured and chained up ready for return to Jamaica. But a writ of habeas corpus was issued on his behalf by a group of London citizens, and Lord Mansfield determined that Somerset’s slavery was “so odious” that the common law could not countenance it. Effectively he made slavery illegal in Britain on the grounds that it was morally objectionable, the very reason for which you or I might even then (we hope) have deplored it, and for which we certainly ought to do so now.

There was no precedent in law for Lord Mansfield’s decision; there was, indeed, a strong presumption against it, urgently represented to him by Stewart’s counsel in court. But as Steven Wise said to the Supreme Court of New York last year, speaking of Lord Mansfield and hoping to instil in the court something of that man’s independence and courage, “one of the reasons he’s such a great judge is that he understood that there’s a first time for everything.”

The writ of habeas corpus is the best hope for the unjustly imprisoned, and therefore pre-eminently for the slave. It must also then be the best hope for the non-human animal, because, so Wise re-iterated during the radio discussion, our relation to other animals at present is exactly a master-slave relation. Jamie Foster objected to this “constant use of the word slavery, on the curiously pre-Darwinian grounds that “it’s offensive to anyone who comes from any population that ever was enslaved to suggest it’s simply another version of the same thing.” He thereby illustrated the advocate’s maxim that you should never put a point to a witness which you don’t already know his or her answer to. Wise’s reply came back from America, “My people were enslaved by Pharaoh a long time ago, and I understand it.” 

It is a part of Steven Wise’s case in the American courts to show, through the testimony of stevewise-tekoexperts in chimpanzee mind and culture, that Hercules, Leo, and the others have what he calls ‘autonomy’, and it is upon this autonomy that he bases their title to legal personhood: “They are self-conscious,” he told the New York court; “they have a theory of mind. They can understand what others are thinking. They understand that they are individuals, that they existed yesterday, that they are going to exist tomorrow, that their lives mean something to them. They plan what their life is going to be like.” But this sort of autonomy is not, of course, something that can be claimed for all other species of animal, although it very likely can be said of the elephants, orcas, and African parrots, who are next on Wise’s list of proposed clients. Therefore it’s true what his fellow animal-rights lawyer on the programme, David Thomas, pointed out: the Nonhuman Rights Project (NhRP) which Wise has founded to promote and staff the legal campaign seems likely to help only a few animal species, if perhaps many individuals.

However, Steven Wise argued that although ‘autonomy’ was a sufficient condition for personhood in law of the sort he was seeking to establish, it was not a necessary condition: “We don’t know what other sufficient conditions may exist.” He hoped and expected the common law to proceed case by case, conceding rights to such fundamental interests as could be shown by science and reason to exist in any other species. On the NhRP web-site he again quotes Lord Mansfield: “The common law is a step-by-step process that, in Mansfield’s words, ceaselessly ‘works itself pure’. It rights the most egregious wrongs first. Then it turns to the harder questions.” Besides, once the breach in legal personhood is made, and lets in even one non-human species, or a single non-human animal, our collective assumptions about the human relation to other animals must be transformed. It’s indeed this fact which must explain the angry hostility and near-irrational alarm which the NhRP seems to evoke, in the courts and in such airings as the BBC discussion. We are seeing, in fact, a most interesting reprise of the sort of indignation which Charles Darwin’s science encountered about a century and a half ago. And that, I suppose, is because we’re at last beginning to appreciate what that science implies, morally and socially, and to act upon it.  Unlocking The Cage - Synopsis Image

But isn’t all this court-bothering “a very long-winded way of going about it?” asked the fourth of the lawyers, essentially putting that familiar objection ‘why not start somewhere else?’ (i.e. ‘Why not go away?’) And he added helpfully, “there are other ways of making things better for animals.” Good; then let’s get on with those other ways too, and meanwhile celebrate Steven Wise and his fellow-workers at the Nonhuman Rights Project for their heroic attempt upon the antiquated and ignorant human-freemasonry of the law. Certainly there’s a very long story ahead, but as Wise says in the documentary film Unlocking the Cage“It’s time to begin.”

 

[References: The episode of Unreliable Evidence can be heard again at http://www.bbc.co.uk/programmes/b07qbcbq. The quotation from Judge Shaw is from Steven Wise, Rattling the Cage, Profile Books 2000 (p.90), published in the U.S.A. by Perseus Books (1999). The Nonhuman Rights Project web-site is at http://www.nonhumanrightsproject.org/ , where you can find the transcript of the case recently heard in the New York Supreme Court, and other details of past and pending cases. The film Unlocking the Cage was released earlier this year. A trailer and other details for it can be viewed at http://www.unlockingthecagethefilm.com/ .The photograph of caged mother and child is by Brian Gunn, copyright IAAPFA. The still of Steve Wise with Teko, and the poster for the film, are by courtesy of Pennebaker Hegedus Films.]

 

 

 

 

 

 

 

 

Remembering Dolly the Sheep

The sheep called Dolly, the first viable clone to be made from an adult cell, was born at the Roslin Institute near Edinburgh twenty years ago. Her birth was certainly a remarkable achievement, and the anniversary is understandably being celebrated this year at Roslin and elsewhere. Dolly herself died of Dollylung disease in 2003, and was donated to the National Museum of Scotland. There she was stuffed – it’s still done, evidently – and the result has recently been put into a new display in the Museum’s Science and Technology galleries, with associated salesmanship (“she’s a science superstar and one of our most iconic objects”). There she’ll stand, thus insulted, for the remainder of her material existence.

The research at the Roslin Institute, as at the Pirbright Institute spoken of in the previous post, is said to be “focussed on the health and welfare of animals”. In both cases this is largely a euphemism for new and better ways of putting animals to human use. Thus the Dolly research had as its main aim to breed animals which would produce human medicines in their milk. According to an anniversary article on the subject in last month’s Scientific American, “interest in that idea has declined with the rise of inexpensive synthetic chemicals” [‘Twenty Years after Dolly the Sheep Led the Way – Where is Cloning Now?’, 5 July 2016]. However, cloning apparently continues to interest people who make money from livestock. The same article quotes one cell biologist as saying “The benefits genomically for production excellence and driving up production parameters is very good”. In so far as one can see through that cloud of words, the meaning seems to be that cloning will make animals yet more useful and profitable to humans.

But whatever the immediate applications of the cloning success at Roslin, it was undoubtedly a momentous advance in science’s long-term ‘men like gods’ project (to use the phrase of H.G.Wells). And it’s in this connection that the choice of name for the sheep is somewhat ominous.

The sheep’s laboratory name, for purposes of identification, seems to have been ‘6LLS’. It was a very suitably opaque name for an animal whose identity was uncertain in a revolutionary way, and who would be making way for the exploitation of further millions of de-individualized sheep, cows, pigs, and others. It hints, too, in its suggestion of a series, at all the messy and painful failures which formed the history to that one successfully cloned animal (and which evidently continue to characterize cloning projects today).

However, for public use, the brilliant and ingenious scientific minds leading the research hit upon the more saleable name ‘Dolly’, facetiously connecting the mammary gland cell, from which the sheep was made, to the busty singer Dolly Parton. You couldn’t call this joke, if such it is (or leer perhaps), improper; it’s only puerile. While the research comes from the highest reaches of science, the joke comes straight from behind the bike sheds of human culture. An apocryphal extension to the joke, also enjoyed by these science giants, is that Dolly Parton’s agent, on being asked for permission to use the name, said that there was “no such thing as baaad publicity”. If the Roslin team’s science had been of a piece with its larger culture, as suggested by these forays into life outside the laboratory, they’d have been making stink bombs rather than clones.

Perhaps it would have been better if they had been. In such institutions as Roslin they are making new worlds which we shall all, including of course the animals, be obliged to be part of. In that sense, they are men and women like gods. It’s worth wondering how fit they are, or can be induced to be, for that elevation.

When the Liberal politician Norman Baker spoke to a VERO audience in Oxford last year [see VERO’s web-site, at http://www.vero.org.uk/events.asp], he began by expressing concern about the moral or emotional immaturity of many scientists. The Animals (Scientific Procedures) Act of 1986, for which Mr Baker once had responsibility at the Home Office, is one way in which the larger national culture, such as it is, tries to keep scientists within the pale of its own hard-won humane values. Unfortunately we can’t rely on politicians to help in this sort of way; most of them are as easily dazzled by the prestige and futuristic promises of scientists as any other people. Here, for instance, is a member of the 2001 House of Lords Select Committee set up to examine the working of that 1986 Act, commenting on the idea that animal researchers might respond to criticism by making more effort to explain and justify their work:

I think a lot of it [i.e. the criticism] is nothing to do with science but is to do with the sentimentality of the population as a whole … about dear little animals which is coupled with the sort of nature programmes which tend to encourage that kind of approach.

This helpful prompt allows the scientist giving evidence to the Committee at that moment to speak with modern science’s characteristically absolutist voice:

If I may just add, my Lord Chairman, I think there has become an increasing gulf and disconnect between the necessary exploitation of animals by man and this fluffy image.

The ennobled spokesperson for the national conscience in this case was a church minister, whose priestly caste used once to enjoy, for good or ill, the cultural authority which now belongs to science. The respondent giving evidence, and succinctly putting the case for scientific pragmatism, was a representative of Huntingdon Life Sciences, and is now Director of Veterinary Services in the laboratories of Oxford University.

Of course it’s too large a question to encompass in a blog-post, but by way of contrary illustration, here is a reminder of the sort of dis-interested attention to the living (including human) world on which Western culture at its best has always been founded. It’s the sculptor Henry Moore, explaining how he came to make his own studies of sheep:

These sheep often wandered up close to the window of the little studio I was working Sheep 1in. I began to be fascinated by them, and to draw them. At first I saw them as rather shapeless balls of wool with a head and four legs. Then I began to realize that underneath all that wool was a body, which moved in its own way, and that each sheep had its own character.

The art critic Kenneth Clark shows how art of this kind acts as a moral education:

We expect Henry Moore to give a certain nobility to everything he draws; but more surprising is the way in which these drawings express a feeling of real affection for their subject. It is no exaggeration to say that many of his sheep are drawn with love … We do not think of the brilliant technique. We think only of the sheep, and we grow to have an affection for them almost equal to that of Moore himself.

Of course I don’t offer drawings of sheep, or comments on them, or any of the art, literature and philosophy which constitute the ‘humanities’, as an alternative to the science of genetics. What they are, or ought to be, is the setting or condition for that and every other science. This is how the novelist and philosopher Iris Murdoch puts the case:

It is totally misleading to speak … of ‘two cultures’, one literary-humane and the other scientific, as if they were of equal status. There is only one culture, of which science, so interesting and so dangerous, is now an important part … We are men and we are moral agents before we are scientists, and the place of science in human life must be discussed in words.

Scientists have no special privileges in that discussion, or oughtn’t to have, and its quality and progress will be far more important to us in the long run than any of the wonders with which they meanwhile astonish the world.

 

[References: The official description of the Roslin Institute is from http://www.bbsrc.ac.uk/research/institutes/. The Scientific American article can be found at http://www.scientificamerican.com/article/20-years-after-dolly-the-sheep-led-the-way-where-is-cloning-now/. For the cloning and naming of Dolly, as recounted by the people involved, see http://www.nature.com/news/dolly-at-20-the-inside-story-on-the-world-s-most-famous-sheep-1.20187. The exchange from the House of Lords enquiry is from evidence taken on 10 July, question and answers 334 and 335, accessible at http://www.publications.parliament.uk/pa/ld/ldanimal.htm.  Henry Moore’s Sheep Sketchbook is published by Thames and Hudson (1980). The Iris Murdoch quotation comes from The Sovereignty of Good, Routledge and Kegan Paul, 1970, p.34. Other quotations are from the relevant web-sites. The photograph of Dolly is used by courtesy of the Roslin Institute, the University of Edinburgh, U.K.]

 

 

 

 

The Greenwich Goat

In a small private garden by the River Thames at Greenwich, visible from the right of way, there’s a fine sculpture of a goat, and beside it a text on a metal shield: IN MEMORY OF THE UNCOUNTED MILLIONS OF ANIMALS WHO DIED NOT OF FOOT AND MOUTH BUT OF THE CURE FOR FOOT AND MOUTH. So this goat represents all the cattle, sheep, pigs, goats, and other animals which were slaughtered in the year 2001, as a way of curing Britain’s worst outbreak so far of foot and mouth disease. He’s shown on his hind legs, generally a sign that a goat is Goat 3 getting at something intended to be out of reach, the goat being the least herdable, least biddable of all farmed animals. That’s no doubt why the god Pan, half-man half-goat, is commonly imagined not just free in himself, but also as an image and model for the unruled life. I say this not by way of art criticism, but so that this sculpture can be seen for what it is: a tragic reminder that even farmed animals are only human property in so far as centuries of force and habituation have deceived both parties into behaving as if they are.

At any rate, that’s certainly how the humans behaved in 2001, a year of crisis for that unhappy relationship. Let us indeed remember, then, those “uncounted millions” which were killed in that epidemic period of eleven months, February to December 2001.

Not that the number itself (estimated at about 10.5 million) is so large by farm animal standards. In fact it’s rather less than half the number of those same species which would be passing, unseen and unremembered, through the slaughterhouses of Britain in the ordinary way of business during such a period. But for savagery and panic-selfishness, and as a hideously public show of the contempt in which animal life is really held by the British establishment (including the National Farmers’ Union), the episode is unique in British farming. Only a small proportion of the slaughtered animals were even known to have foot and mouth. DEFRA’s own records put it at 2,030 confirmed cases. All the other casualties were ‘culled’ in order to prevent the spread of the disease from the affected farms. It was a giant and half-crazed exercise in preventative medicine, with a gun for the medicine.

To improvise a massacre and disposal on that scale made blunders, cruelties, and squalor inevitable. Slaughtermen, ministry inspectors, policemen and soldiers descended upon the targeted farms and peremptorily killed and cremated the animals. Some of the scenes are recorded in diaries and interviews of the time or shortly after:

They were totally disorganised. They went in and they killed the animals just where they stood … some still had their heads through the feeding areas.

The dead and dying lay heaped on each other, with calves stood among them.

Huge pyres were created; whole landscapes smelled of these mass-cremations:

… they are tonight burning the animals which were slaughtered yesterday. The fire is at least 200 yards in length and lighting up the sky for miles around.

For everyone there was the effort needed to blank out the awful sights sounds and smells of the slaughter, the pyres and the empty fields.

Nick Brown [Minister of Agriculture] stood up and said he was going to slaughter everything in Cumbria that was within three kilometres. He meant it. He meant it. Everything, cattle, sheep, pigs, everything within three kilometres. And there were dead bodies everywhere.

“everything within three kilometres”: so not just the farmed and traded animals had to go. That Greenwich goat recalls especially the 2,500 or so of his own kind which were killed, and many or perhaps most of these were individual pets or small groups of show-animals, or animals on smallholdings. For instance, the statistics for the cull show that just one goat was killed in Roxburghshire, one in Kent, two in Cornwall, five in Wiltshire. A local newspaper reported one such scene:

Mrs Elizabeth Walls, proud owner of Misty, a 1 year old goat, was last night distracted by police, while a vet and MAFF official broke into her stable and killed the frightened animal – without any written or verbal permission whatsoever from Mrs Walls. [MAFF was the Ministry for Agriculture, Fisheries and Food. It was remodelled and re-named as the Department of Food and Rural Affairs during 2001, the year when its rotten reputation finally imploded.]

All this fury and haste suggests a frightening plague of some sort, perhaps with the hazard of cross-infection to humans. But there was no such excuse. Only one human in Britain has ever shown symptoms of foot and mouth not surprisingly, since it’s a disease of cloven-footed animals. But even for them it’s hardly a plague. With its high fever and blisters, it’s certainly unpleasant, but it’s rarely fatal: at least 95% of infected animals would recover, if allowed to do so. The fear was simply commercial. Animals which have had the disease are less productive of meat and milk. More drastically, the status of the nation as a global dealer in farm animals and their products would have been affected. The most favourable status is the one which this whole policy of massacre was designed to reclaim: that of a country free of foot and mouth disease without the aid of vaccination. Here indeed is the explanatory and shameful feature of the whole episode. There was a vaccine, but we chose not to use it.

Of course there was a vaccine. After all, Britain has had a research institution specializing in foot and mouth disease for about a hundred years. These days it’s called the Pirbright Institute, but from 1924 until 1963 it had ‘foot and mouth’ in its title, and it is still a world centre for study of the disease. The man who did more than anyone else to develop the vaccine there was its one-time deputy-director Professor Fred Brown, who in 2001 was working at the U.S.A’s equivalent of Pirbright, the Plum Island Disease Center. When the disease was first diagnosed in the U.K., he naturally enough urged the authorities to use the vaccine. He said, “it would be crazy not to operate a programme of mass vaccination immediately.” Subsequently, Professor Brown called the culling policy “barbaric … a disgrace to humanity”.

Those years of research must themselves have cost the lives of many thousands of animals, because the Pirbright Institute is a vivisecting establishment. It’s where much of the animal research classified in the Home Office records as devoted to ‘Animal Disease and Welfare’ happens. The 2001 epidemic therefore illustrates the ambiguity, or more plainly the humbug, in that phrase ‘animal welfare’, on which the familiar claim is based that vivisection serves the health of animals as well as of humans. ‘Health’, in humans, means being well and likely to live long; health in animals only means fit for purpose: in excellent health if a pet, in merely productive health if a farm animal, in consumable health if about to be slaughtered. On a modern farm, very few animals are ever healthy in the sense “likely to live long”. The phrase ‘animal welfare’ is therefore a blind. By way of confirmation, the Pirbright Institute claims on its web-site that it played a “vital role” in the management of the 2001 epidemic, when perfectly fit animals were killed in their millions because they made a better commercial prospect as ashes. At that time, its official name was the Institute of Animal Health.

Back at the Greenwich sculpture, commenting as it does on all this shameful history. You may notice that the goat is made at least partly of found or used materials: plumbing stuff, electric flex, fragments of iron-work. His eye is made from the bayonet end of a light-bulb, his ear from a fossil shell. The maker, Kevin Herlihy, says that to work thus in re-cycled stuff is to feel “life clawing its way back from the rubble of dereliction”. This creative admiration for the goat’s life-will, and the corresponding respect for the animal-dead shown in the monumental text, make of the little garden scene an eloquent opposite to modern farming attitudes as they were exposed in the panic and savagery of 2001, and as they persist in all their inhumanity today.

 

[The quotations are taken from The Health and Social Consequences of the 2001 Foot and Mouth Disease Epidemic in North Cumbria, Dr Maggie Mort et al, Lancaster University 2004, online at http://www.footandmouthstudy.org.uk/, and from Fields of Fire, ed. Quita Allender, Favel Press Sussex, 2002, online at  www.warmwell.com/jan1fof.html. Professor Fred Brown is quoted from the Daily Telegraph obituary, 10 March 2004. DEFRA’s account and archive of the 2001 outbreak can be found at http://footandmouth.fera.defra.gov.uk/. Kevin Herlihy’s work can be seen at http://www.wimbledonartstudios.co.uk/kevin-herlihy/%5D

Home Office statistics: numbers, words, and euphemisms

The Home Office has now published its statistical report on the animal research done in Great Britain (i.e. omitting Northern Ireland) during 2015. It shows that 4.14 million ‘procedures’ were completed last year. This is the largest number ever recorded under the 1986 Act, and tends to confirm that the promising drop in the numbers during 2014 (3.87 million) was the result of under-reporting in that year, rather than a sudden change of direction. The new system had just been introduced, whereby the research projects are counted when they finish rather than when they begin, and not everyone seems to have understood it. So the Home Office advises that the new figures should be compared with 2013 rather than 2014 (for VERO’s comment on the 2014 figures, see http://www.vero.org.uk/events.asp.). In that case, there has been a slight increase of 1% or 21 thousand in these ‘procedures’. This in turn means that the real numbers have been rising in every year since 2001, except 2009, which came after a notable jump the year before. During this whole period, the numbers have increased by about 58%.

This new Home Office report makes an exhaustive summary of every countable aspect of the nation’s work as vivisector in 2015. Its own two-page précis can be found at https://www.gov.uk/government/uploads/system/uploads/attachment_data/file/538556/scientific-procedures-living-animals-2015snr.pdf. There are other useful and more critical summaries to be found on the web-sites of the Fund for the Replacement of Animals in Medical Experiments and Cruelty Free International. These notice, for instance, the rise in numbers of primates used in research (from 3,220 to 3,600), and the continuing use of dogs in toxicology studies, one of the most unpleasant areas of research. There’s also a review on the web-site of Understanding Animal Research, which is the promotional arm of the animal research industry. At the end of it the Chief Executive, Dr Wendy Jarrett, is quoted as saying “today’s statistics will help people to find out more about the reality of animal research in the 21st century.”

Yes, on the face of it the statistics ought to help in that way, but I doubt that they will help much. Quite apart from the varying interpretations which statistics notoriously allow, they address a part of the mind (the numerate) which is completely unrelated to the part where ethics or empathy live. What can one feel about this great torrent of numbers? It’s a crowd scene with no foreground. Every now and then, a detail will catch the dazzled attention. For instance, under the category ‘regulatory testing’ (p.49), the astonishing fact emerges that the LD50 and LC50 tests (= the Lethal Dose or Lethal Concentration that kills 50% of the test animals) are still in use. These true products of the mind as computer, giving a specious accuracy to toxicology tests at the cost of human decency, accounted for 8898 animals in 2015 (mice, rats, and fish). Nearby, now that one’s eye is adjusted to such detail, it seems that something very like the Draize test (listed as “eye irritation/corrosion”) also survives: 173 rabbits went that way. But what: only 173? In most of the categories, that number would simply have disappeared in the ‘rounding down’ of untidy decimals (see User Guide to Annual Statistics, pp.9-10). On the other hand, you’d certainly hate to see the test done to a rabbit you knew, and you’d be quite properly liable to prosecution for cruelty if you did it yourself. And by the way, that’s a useful reminder that the Home Office is wrong to define the Animals (Scientific Procedures) Act in its preamble as “an animal protection measure” (p.5): the Act is also, and much more successfully, an animal-user’s protection measure.

Anyway, such details as the ones mentioned are generally invisible in the glare of the huge numbers. The whole dazzling parade of facts, so competently put together by the Home Office’s statisticians, is therefore a kind of euphemism, tending as much to hide as to show the “reality of animal research in the 21st century”.

A rather more informative source, and a necessary complement to the Annual Statistics, are the ‘non-technical summaries’ of proposed research which the Home Office also publishes (at https://www.gov.uk/government/policies/animal-research-and-testing). There you can see the research in detail, admittedly as presented by its partisans, but in the format required by the Home Office, with answers to questions about purpose, method, the 3Rs, and so on. The animals appear in more comprehensible numbers (150 pigs, 200 chickens), and their kind is more accurately identified (crows, rainbow trout, opossums, voles). What happens to them is more or less picturable, and the scene can be bloody and squalid, even where no suffering is involved (“In parallel to in vivo experiments, we will also carry out in vitro experiments using sheep uteri and ovaries collected from an abattoir” [God, what are we?]). You get some idea of how scientists may have judged the pain levels which are later to be recorded in the statistics (“The expected adverse effects are the development of skin wounds, inflammation and cancer. In most cases the severity will be mild. However, in some situations, such as tumour development, the severity will be moderate.” [excellent: cancer’s evidently not as bad as we feared.])

And now, with these and other Home Office publications about animal research to hand, you begin to realize that the word ‘procedure’, the key word in the Animals (Scientific Procedures) Act (ASPA) and the one on which you have to rely if the statistics are to make any sense, is itself a euphemism. Having myself been misled by this word, I shall try to show what’s wrong with it.

For the purposes of the Act, a “regulated procedure” is defined (see the User Guide, p.10) as “any procedure applied to a protected animal for an experimental or other scientific purpose, or for any educational purpose, that may have the effect of causing an animal pain, suffering, distress or lasting harm equivalent to, or higher than, that caused by the introduction of a needle in accordance with good veterinary practice.” The breeding of a genetically altered (GA) animal is quite properly counted as one such procedure under the Act, and we’re told in the 2-page summary that about half of those 4.14 million procedures “related to the creation/breeding of genetically altered animals that were not used in further procedures.” That seems to make good sense. The breeding would be one procedure. Those GA animals for whom that turned out not to be a sufficient contribution to science would become part of other (“further”) procedures, counted as such.

But in fact we know that this isn’t what’s being done. It would mean that there’d be many more procedures than animals in the total count, whereas we’re specifically told that the two numbers are always more or less the same, and that in the rare cases where the number of procedures is higher than the number of animals used “this is due to a re-use of animals” (User Guide, p.9). ‘Re-use’ is a term always meaning ‘used in a different project of research’, which is actually by no means a common practice. And for this purpose, GA breeding apparently doesn’t count as a different project. So the real situation is this: animals which have undergone the GA procedure, and are then used in “further procedures”, still count for only one procedure each.

All right, but even apart from the GA question, ‘procedure’ has a very elastic meaning, which seems to include its own plural. It may just mean an injection, such as the one which is the model for what minimally constitutes a regulated procedure as defined in the Act. On the other hand, it can mean a whole “series of regulated procedures”: that’s the phrase which the Home Office Use, Keeping Alive, and Re-use Advice Note (p.9) uses when reviewing the experience of an animal during one research project, and advising on its suitability for ‘re-use’. The User Guide explains (also p.9): “Each procedure (which may consist of several stages) for a given purpose on an animal is counted as one returnable procedure.” ‘Procedure’, it emerges, is a collective noun, but what exactly it may have collected in any particular instance there’s no way at all of discovering from the statistics.

I don’t know whether I’ve been able to make things clear; probably not, because this key-word in ASPA is not used clearly and consistently even in the official documentation. To summarise, then. A ‘procedure’ is an animal’s whole career of procedures within one research project. If it’s a GA animal, that career will include the procedure which brought it into being, and may or may not include others. In short ‘procedure’ is a term so elastic as to be almost meaningless. The number 4.14 million, therefore, really means 4.14 million multiplied by an unknowable n.

This ambiguity must affect every aspect of the published statistics. For instance, the rule for deciding the painfulness or severity of a ‘procedure’ is that it should be put in the severest of the four classes (sub-threshold, mild, moderate, or severe) which it reaches at any point during the research. But you will see that the meaning of a severity class is itself obscured by the vagueness of the term ‘procedure’. A procedure classed as ‘severe’ may have been a brief torment constituting the whole of an animal’s part in modern science, or it may have entailed that ‘severe’ pain together with a succession of other ‘severe’ or ‘moderate’ or ‘mild’ interventions covering the full period of a research project. It makes a great difference to our understanding and (lest we forget) to the animal concerned, but the difference cannot be indicated in the Home Office statistics.

It’s no wonder, now I come to think of it, that Understanding Animal Research has been content to present the Home Office statistics on its web-site as the “reality” of animal research. In truth, they’re a mixture of understatement, euphemism, and unintelligibility. Despite all the varieties of show and tell that the animal research industry now agrees to, the essential secrecy remains. And I should say that outsiders will never really know what’s going on until we get the number of ‘procedures’ down to nought.

 

[References: For Oxford University’s part in the 2015 numbers, see ‘Multitudes, multitudes’ (posted 24 April).       The Home Office’s Annual Statistics of Scientific Procedures on Living Animals, Great Britain 2015 can be seen at https://www.gov.uk/government/uploads/system/uploads/attachment_data/file/537708/scientific-procedures-living-animals-2015.pdf ; its User Guide to Annual Statistics of Scientific Procedures on Living Animals  is at https://www.gov.uk/government/uploads/system/uploads/attachment_data/file/538549/guide-animal-procedures.pdf ; its Use, Keeping Alive and Re-use (dated October 2015) is at https://www.gov.uk/government/uploads/system/uploads/attachment_data/file/470008/Use__Keeping_Alive_and_Re-use_Advice_Note.pdf .  Other references are to be found on the relevant web-sites.]

 

 

 

To Boldly Make Them Go

“The International Space Station (ISS) is about to get some new crew members – 20 mousetronauts!” announced the Science Explorer web-site recently. Motherboard, a more general news site, likewise found the episode appealing, or tried to make it so: “Once they arrive on station, the all-female rodent crew will get to work … etc. etc.” I suppose that humanizing the mice in this way (a version of dressing animals up to entertain) is part of a journalist’s duty: turning inert material into a recognizable story – in this case, the ‘smart animals’ story. After all, the sort of research which the mice are in fact to be used for is not really news at all; it’s simply a routine of life on the ISS. But this spinning of the facts is also a variety of euphemism, because of course there’s nothing cute in practice about the “work” the mice will be doing. Such mice don’t always “arrive on station” alive; certainly they never survive their stay. Their status on the ISS is a lot more accurately expressed by NASA’s own dispassionate term “biological payload”.

The particular mice in the story were additions to on-going research into the effects and possible mitigations of micro-gravity. Health benefits to humans in general are sketchily promised from this sort of space research, but its essential purpose has of course always been to understand and treat the special stresses and ailments arising from space travel. And, so far from being news, it has been part of ‘man’s conquest of space’ from the earliest days. The U.S.A. was testing g-force and microgravity stresses on non-human primates (including chimpanzees) on the ground, and subsequently sending such animals into space, from the 1940s up until the 1990s. The U.S.S.R. sent up dogs from 1951, and is laikaeven now preparing four rhesus macaques for a journey to Mars in 2017. Other countries have had similar programmes of animal research, and many other animal species have been involved, including mice, rabbits, insects, and at least one cat. These animals have been the real ‘pioneers’ in space. The majority of them (of the larger ones, at least) have not survived the experience.

There’s something peculiarly base and cowardly about using animals in this way, especially as the heroism of the human crews – real enough, no doubt – has been so much trumpeted by the media and by their own institutions. (I notice that popular fictions on the subject of space exploration generally prefer not to take the shine off their heroes by showing them trying it all out on their inferiors first.) And what makes it especially shameful is that whatever humans do in space they do in some sense before the universe, representing humanity (to ourselves, if to nobody else we know of). The professionals themselves evidently feel this. Two of their space-craft – Voyagers 1 and 2 – are even now traversing outer space equipped not only to send information back to earth, but also to present mankind and his planet to such other life forms as they may conceivably find beyond our solar system.

These Voyagers were launched by NASA in 1977. Their predecessors in deep space, Pioneers 10 and 11, had contented themselves by way of self-introduction with plaques showing a man and a woman, the man’s hand said to be “raised in a gesture of good will” (no laughter, please). The Voyagers make a much more extensive trawl into that mixture of hubris and sentimentality which seems to infect humans once they start thinking about ‘mankind’. The general motto chosen for their presentation to strangers was the “inspirational message” Per Aspera ad Astra (‘through hardships to the stars’): a touch of humbug already, given how the hardships were distributed, and rather ominously it’s a motto also used by a number of national air forces. Jimmy Carter’s presidential greeting was more wisely tentative, as well as characteristically wistful: “We hope someday, having solved the problems we face, to join a community of galactic civilization.”

Meanwhile, the sounds and images that form the main content of the archive, called the Golden Record, attempt a summary of our world and its occupants, including the non-human animals. Here and there the humans are shown cooking and eating the others: rather tactless, perhaps, but then it must have been assumed that whoever finally studies this archive will be highly sophisticated, which to us of course implies predator rather than prey. They might therefore be expected to be permissive about such things. Too much so, perhaps:  I notice that under one Youtube video of the Golden Record someone has wittily commented “mmm … these earthlings look DELICIOUS!”

One of the images is titled ‘English City’, and shows Oxford High Street. The photograph comes from a pictorial biography of C.S.Lewis published in 1973, but it shows the High Street as Lewis would have known it, in about 1950. I don’t know why this Lewis connection was so deliberately made, though of course he has always been very popular in America, especially as a writer on Christianity. He also wrote novels and essays about space travel. However, I can’t think that, if the selectors had read any of these, they would have wished Lewis to feature, even as obliquely as this, in their Golden Record. For Lewis felt none of the species-pride suggested in the motto Per Aspera ad Astra. He contemplated with dread the human arrival upon other planets, and pictured it in his fiction as essentially baleful. “We know what our race does to strangers”, he writes in his essay ‘Religion and Rocketry’. “Man destroys or enslaves every species he can. Civilized man murders, enslaves, cheats, and corrupts savage man. Even inanimate nature he turns into dust bowls and slag-heaps.” So the testing of enslaved animals in preparation for inter-planetary travel is indicative of the sort of beings who will be organising and making these visits, and accordingly ominous for whomever their hosts may turn out to be: hardly the message which the Voyagers had wanted to haul through space for countless millenia.

Lewis elaborates the message in his fiction. Although the trio of men journeying to ‘Malacandra’ in Out of the Silent Planet includes one humane character, Edwin Ransom, who learns to love and admire the strange beings they find there, this man does not travel voluntarily. He has stumbled upon the secretive preparations for the voyage mainly because the dog who should have been keeping strangers away has been destroyed during preliminary experiments. Ransom is then drugged and taken into the space-craft as “payload” (they hope to trade him). The point Lewis makes is that people like Ransom “are not the sort who are likely to be our pioneers in space. Our ambassadors to new worlds will be the needy and greedy adventurer or the ruthless technical expert.” Just such men are Ransom’s abductors. And their treatment of the dog presages their attitude to the non-human creatures – the Sorns, Hrossa, and Pfifltriggs – whom they meet on Malacandra.

But Lewis shows elsewhere that there’s more to it than that. Misusing non-human animals actually corrupts our perceptions of them and their like. Another space-scientist and vivisector, Uncle Matthew in the Narnia books, has used guinea-pigs, and even the girl Polly, to effect landings in other worlds: “you’ve behaved like a coward, sending a girl to a place you’re afraid to go to yourself”, his nephew Diggory priggishly but quite rightly tells him. (Note that Laika, the Russian dog pictured above who died in orbit, was female, as indeed were the ISS mice, and perhaps most of the other ‘space’ animals. Or is that beside the point?) When Uncle Matthew finds himself in Narnia, he is unreasonably afraid of the innocent creatures there; Lewis explains that the man had never much liked animals, but that “years of doing cruel experiments on animals had made him hate and fear them far more.” So the suggestion is that humans will come to new worlds expecting ill-will, partly as having habitually dealt in it themselves, partly as knowing that they merit it.

No wonder Lewis wrote in his preface to the novel Perelandra (the sequel to Out of the Silent Planet) that inter-planetary travel would “open a new chapter of misery for the 3.24am DSC_0180Universe”. In ‘Religion and Rocketry’, he forsees a time when “the starry heavens will become an object to which good men can look up only with feelings of intolerable guilt.” Already now, with those starry heavens littered by discarded junk, the beauty of the moon insulted by national flags, the ether resounding to the chatter of our telecommunications, and implicit in it all a history of pitilessly forcing upon non-human animals the greatest share of the cost in flesh and blood for all this astonishing accomplishment, only Lewis’s “ruthless technical expert” could look upward with much satisfaction in what we’ve done.

 

[References: Photograph of the moon by Paul Freestone. For a fuller account of C.S.Lewis and animals, see http://www.vero.org.uk/HortaAndLewis.pdf. The essay ‘Religion and Rocketry’ was first published in 1958, and is re-printed in Fern-seed and Elephants (Fontana, 1975), pp.69-77, and in various other Lewis collections. The character called Uncle Matthew appears in The Magician’s Nephew (Bodley Head, 1955). For an account of Laika’s suffering and death in space, see http://news.bbc.co.uk/1/hi/sci/tech/2367681.stm.  The story of the Golden Record is recounted in Murmurs of Earth (Random House, 1978) by Carl Sagan, the astronomer who led the committee appointed to select its contents, and there are many Youtube clips showing the contents. The Science Explorer report is dated April 7, and the Motherboard one April 4.]

 

 

 

Shedding the Albatross

It’s a premise of the Animals (Scientific Procedures) Act (ASPA) that some animals matter more than others. Not only is there a requirement that “lower” rather than “higher” species shall be selected where a choice is thought to exist, but many varieties of creature fall below notice altogether, not being classed as ‘protected animals’. Only one non-vertebrate class of animal enjoys the Act’s ‘protection’: the cephalopods. For similar reasons, only one vertebrate species does not, being safely above the Act’s predatory reach: the humans. The situation very well illustrates what Albert Schweitzer said must always happen when we set about putting comparative values on other species: we shall simply end up “judging them by the greater or lesser distance at which they seem to stand from us human beings”. It may, then, be inherent not just in the Act but in human nature –  or at least in human nature as we know it in the modern West – to judge in this way. At any rate, it was presumably to this comfortable habit of mind that one Oxford scientist was appealing when, with some exasperation, he put the question to me, “Surely you don’t think that a sea-slug matters in comparison with a human?”

Anyone who reads English at Oxford (or at any other university, probably), will spend an especially worth-while portion of their time studying the poem by Samuel Taylor Coleridge which provides an immortal answer to that question and all that belongs with it: ‘The Rime of the Ancient Mariner’. The poem’s story, told to a reluctant wedding-guest, is very familiar, but I shall remind you of it and of its implications.

A ship is driven by storms out of its proper course and into ice-bound seas in the region of perched albatrossthe South Pole. An albatross takes to following the ship, and the sailors welcome it and put out food (“It ate the food it ne’er had eat”, Coleridge says, fascinated by the strangeness of this encounter). The bird in its turn seems to help the men, guiding their ship through the ice and into safer waters. Then one of the sailors, the ancient mariner himself as a young man, takes a cross-bow and shoots it.

Much has been written by way of critical comment upon the mariner’s abrupt and unexplained action, and what it might mean. Coleridge makes very clear that it’s a dreadful and portentous deed, with supra-personal implications, but we don’t have to suppose that he meant it to stand for some other thing – the crucifixion, for instance, or original sin. After all, it’s just the sort of gratuitously destructive thing that humans habitually do – as all the earth’s other denizens have good reason to know.

As to the rest of the ship’s crew, they’re angry with the mariner at first, but that’s really because they think the bird was bringing them good luck (“Ah wretch! said they, the bird to slay, / That made the breeze to blow!”). When the weather actually improves, they change their minds, and congratulate him (“ ’Twas right, said they, such birds to slay, / That bring the fog and mist.”). Of course: because the important question had always been ‘what good might this animal do us?’

Anyway, that improvement in the weather doesn’t last. The ship reaches the Equator, the wind drops and the crew find themselves becalmed in fiercely hot weather on a hideous Mariner Aloneoily sea populated by strange and ugly sea-life. When there’s no more drinkable water, all the sailors die, except the mariner himself, but before they die they hang the dead albatross round the mariner’s neck. He becomes an effigy of modern man, with the corpse of the animal kingdom round his neck, indicting him.

And even in his agony the mariner (again, how familiarly human!) feels indignant at the survival of the inferior animals:

  The many men so beautiful!
  And they all dead did lie:
  And a thousand thousand slimy things
  Lived on; and so did I.

All through the poem Coleridge keeps a sort of running commentary in the margin, and at this point he says, “The mariner despiseth the creatures of the calm. And envieth that they should live, and so many lie dead.” It’s exactly the thinking behind that sea-slug question, the whole living world positioned in reference to ourselves: while humans suffer, why should lesser animals get away with it? This indeed is essentially the rationale of vivisection.

There follows, for the mariner, a dreadful period of solitude and privation. But finally one night his attention is drawn upward from the horrors of the ship’s deck to the beauty of the night skies, and especially of the moon (“he yearneth towards the journeying moon”, says the commentary). And by the moon’s light he then finds himself at last observing the sea-creatures dis-interestedly: that is, not for how they compare with humans, or for what good they can do for humans, but for what they are in themselves. Here are the impassioned lines in which Coleridge describes this moment of illumination:

   Within the shadow of the ship                                                                                                                I watched their rich attire:                                                                                                                     Blue, glossy green, and velvet black,                                                                                                 They coiled and swam; and every track                                                                                           Was a flash of golden fire.

   O happy living things! No tongue                                                                                                     Their beauty might declare:                                                                                                                      A spring of love gushed from my heart,                                                                                         And I blessed them unaware:                                                                                                             Sure my kind saint took pity on me,                                                                                                 And I blessed them unaware.

   The self-same moment I could pray;                                                                                                 And from my neck so free                                                                                                                   The albatross fell off, and sank                                                                                                           Like lead into the sea.

Moonlit NightThe mariner’s selfless contemplation of the sea-creatures, and his guileless delight in their life, set going his redemption in the strange and beautiful spirit-world whose part in the poem I haven’t had the space or impertinence to speak about. And when eventually the mariner reaches land, it becomes his doom, his vocation, so Coleridge says in the margin, “to teach, by his own example, love and reverence to all things that God made and loveth.”

all things”: not just the magnificent albatross, then, not just the individual animals or sorts of animal we agree to admire or to pet or to exempt for some other reason from exploitation, but all life, including therefore mice, fish, frogs, and on downwards below ASPA’s notice, even to sea-slugs. Except that there is no such ‘downwards’ in nature, only in the human mind. And it’s from this human-minded illusion, this anthropocentrism, that the mariner is liberated as he watches the sea-animals. His vocation, and the poem’s, is to liberate the rest of us from it too.

 

[References:   The EU rule on the use of ‘lower’ species (as revised on 8/6/16 and continuing for now to apply to the UK) can be found for instance at http://ec.europa.eu/environment/chemicals/lab_animals/3r/alternative_en.htm. Albert Schweitzer’s words are quoted from My Life and Thought, transl. Campion, London 1933, p.271. The illustrations were made for an edition of 1876 by the French painter and engraver Gustave Doré, and are reproduced by courtesy of the Poetry Collection of the University Libraries, University of Buffalo, the State University of New York.]