What Shall Be Done for these Innocents?

[This is a revised and up-dated version of a post originally put up in January 2017.]

A common feature of the nativity scenes which have been heralding Christmas in churches and elsewhere, and which, now the feast is more or less over, are looking (but perhaps this is just a secular view) touchingly forlorn and ineffectual, is the small audience of animals. These animals aren’t scriptural. That is, they aren’t mentioned in the gospels, although the talk of a “manger” implies them, and the subsequent long journey suggests the presence of a beast of burden. It’s understandable that the gospels don’t mention them, because Christ came into the world, so the apostle Paul says in his letter to Timothy, in order to save sinners, and there’s no suggestion in the Bible, or in reason, that animals are capable of sin. Rather, they are in a necessary state of grace or, in secular terms, of propriety: absolutely dutiful to their species patterns, in a way that we don’t know how to be to ours, if there even is one. Perhaps this is in fact why the animals are there, dignifying all those cribs: in their calm sagacity they instance the redeemed state which the nativity of Jesus is said to promise to humans.

I’ve often felt as much when looking at the painting of that scene by Veronese, which hangs in Oxford’s Ashmolean Museum. It’s a beautiful picture, full of animation and portent. veroneseThe composition surges down from left to lower right, from the lamb in a shepherd’s arms down to the dog keeping the doorway. And this sweep of life is anchored by the great ox in the foreground, watching the child and tolerating the shepherd who half-reclines upon him as if this ox was a sofa. Right in front, a recumbent lamb lifts its head in acknowledgement of all this activity.

Veronese had a particular feeling for animals. He liked to have them in his pictures; especially he liked to have dogs there, whether it was their proper place or not. One of the reasons why the Inquisition summoned him, in 1573, to justify his painting The Last Supper was that he’d put a dog right in the foreground. Rather than remove the dog, Veronese changed the picture’s official subject to Feast in the House of Levi. And so in the great stonework frieze of artists, composers and writers which surrounds the Albert Memorial in Kensington Gardens, London, Veronese is shown, among his busy fellow-professionals, looking downwards at a dog, upon whose upraised head his hand affectionately rests.gblo102D1

But recently I’ve realized that the lamb in the foreground of Veronese’s painting must in fact be trussed, and the one at the back too. In fact one can just make out the cord. Their presence must therefore be of the sort suggested in Christina Rossetti’s poem ‘In the Bleak Midwinter’ (now familiar as a carol): “What can I give Him, poor as I am? / If I were a shepherd, I would bring a lamb.” These lambs are sacrificial gifts, then; pastoral care is at an end for them. No doubt their presence in the picture is partly a reference to the sacrifice Jesus is to make of himself as the ‘Lamb of God’. At any rate, the Peaceable Kingdom element of this and other such nativity scenes is illusory. Rather, we’re reminded that although animals may not need saving from sins of their own, they do need saving all the same. And who is to do it for them? Or as C.S.Lewis asks in his book The Problem of Pain (1940), “what shall be done for these innocents?”

No doubt it’s legitimate to see animals (in the way some Christian writers now do) as belonging in the ranks of “the poor”, who were peculiarly the objects of Jesus’s concern. In so far, then, as Jesus urged the powerful not to abuse their power over such people, or not to use it at all (“go, sell what you possess and give it to the poor!” Matthew 19:21), he did all vulnerable subjects good, including the animals. So the animals round the crib might indeed have been looking to him in some hope, even if his help were to come collaterally, a by-product only of his given mission to humans as described by Paul.

The trouble is that a sizeable part of animal suffering has nothing to do with humans, and cannot therefore be put right merely by human forbearance. As C.S.Lewis says in that same book, “The intrinsic [i.e. as opposed to gratuitously added] evil of the animal world lies in the fact that animals, or some animals, live by destroying each other.” It’s true that in pre-scientific times this evil could be seen as part of the human Fall. That’s how John Milton did see it, when he wrote that, following the delinquency of Adam and Eve,

Beast now with beast ‘gan war, and fowl with fowl,
And fish with fish. To graze the herb all leaving
Devoured each other . . . 
[Paradise Lost, X.710-12]

But we can hardly take that view now, for we know that predation was a characteristic of the natural world long before humans came onto the scene and made it worse. This is to say nothing of the sufferings arising from the struggle for limited food and space, which similarly predated humans but have been immeasurably aggravated by them.

Like Veronese, C.S.Lewis had a strong feeling for animals (he was especially vocal against vivisection). He could not be satisfied with any picture of the world which did not accommodate them. This is obvious enough in all his fiction, but it was true also of his theology. And therefore he proposed a most moving and ambitious extension to the orthodox Christian theology of the human fall and redemption. He presents the idea mainly in the ninth chapter of The Problem of Pain, the chapter called ‘Animal Pain’.

Long before humans appeared, Lewis asks, may there not have been an earlier fall, a “Satanic corruption of the beasts”, or to put it less personally a corruption of “the animal world” to which they belonged? From then on, violence and the squandering of life would characterize nature’s economy, producing the Darwinian scene which we indeed now know and which the philosopher of animal ethics Oscar Horta has justifiably called “natural hell”. When humanity first came into this scene, suggests Lewis, it had “a redemptive function to perform”: that is, part of its special commission in the world was to be the “Christ” (= messiah or deliverer) to these earlier animals, and to rescue them from their fall and its consequences, just as the Christ whom the animals made room for in their stable was sent to do for humans. But so far from redeeming nature, of course, humanity itself fell, and has subsequently taken a clear lead in predation, so that now, as Lewis declared angrily in his essay ‘Religion and Rocketry’, “Man destroys or enslaves every species he can”.

Lewis was not a professional theologian, and he could not be dogmatic about this improvised theology. He offers it as “guesswork . . . a reasonable supposition”: “reasonable” in that he himself accepted the scriptural story upon which he builds it, at least as having the sort of provisional truth that mythology provides. But if we accept it for the moment in that spirit, see what an extraordinary flood of light it casts upon both the promise and the delinquency of man! On one hand, there’s the glorious hope that was vested in him, as the being come messianically “to restore peace to the animal world”:  glorious because surely, if all had gone right, “he might have succeeded in doing so to an extent now hardly imaginable”. On the other hand, there’s the treachery of one who must now be understood not simply to have casually misused and exploited the fellow-creatures he found himself among, but in doing so to have broken a divine trust and made a holocaust out of the civil dissension which he was sent to remedy. (You can see Lewis telling this same story, and putting right the tragedy, in his Narnia stories.)

But you don’t need to accept the Christian setting in order to recognize this picture. It’s there as fact in the world’s history. That “corruption of the beasts”, when the carnivorous short-cut to protein was first taken, is certainly somewhere there in the record. The palaeontologist Richard Fortey, in his Life: an Unauthorised History, dates it “a geological second” into the Cambrian era, and sees it (like Milton and Lewis in their different schemes) as the loss of the world’s innocence: “The era of . . . peaceful coexistence among bacteria and algae had passed from the Earth, and the hierarchy of power has never subsequently been forgotten.” And whatever we may think the Bible means by giving man “dominion” over the other animals [Genesis 1.26], it’s certain that we do have dominion in fact. We have both the mind and the power to know and to do better than fallen nature. Our history, especially in the last four hundred years or so of technical progress, shows us energetically using these faculties in order to raise our own species above the horrors of nature: in short, to serve ourselves as well as we may. Meanwhile all the other denizens of the living world, except the few we choose to pet or admire, wait for help which doesn’t come.

 

Notes and References:

A  fuller account of these ideas, as they appear in the poetry and fiction of C.S.Lewis, and in the present-day ethical philosophy of Oscar Horta, was published in the Oxford Magazine no.363, and can be read at http://www.vero.org.uk/HortaAndLewis.pdf

There is now a sympathetic and readable book-length treatment of the place of animals in C.S.Lewis’s theology: Michael Gilmour, Animals in the Writings of C.S.Lewis, Palgrave Macmillan, 2017. The author says “Lewis’s great contribution to animal theology is, in the end, the permission he gives us to think theologically about animals, and to do so creatively . . . He is among the few who attempt to imagine the place of the nonhuman within Christian ethics and eschatology, and to imagine what it might be like to experience the kingdom of God in their company.”

Quotations from The Problem of Pain are taken from the 1996 edition (Touchstone, New York), pp. 120-21 and 69, and the one from Life: an Unauthorised Biography (Harper Collins, 1998) is at p.104. The essay ‘Religion and Rocketry’, well worth reading, is reprinted in Fern-seed and Elephants, ed. Walter Hooper (Fount, 1998): the quotation is from p.74.

The photograph of the Frieze of Parnassus is used by permission of René and Peter van der Krogt (http://statues.vanderkrogt.net). The sculptor of that part of the frieze was Henry Hugh Armstead. No image of Veronese’s Adoration of the Shepherds is available at the Ashmolean, and I have therefore used my own, which probably breaks copyright – for which I apologize.

Here Come the Concordat Folk

With the season of Advent comes the annual awards ceremony of the Concordat on Openness, celebrating another year of the animal-research community’s keen presence in the limelight of its own publicity. Speeches, awards, thanks, mutual congratulation, promises of even greater things in the future: there’s something of the school prize-day about it all, as I’ve commented before. But if these events, and therefore the blog-posts that have been shadowing them, do seem somewhat repetitious, it’s not because things are standing still.

The Concordat, now in its fifth year, continues to grow: there are now 122 signed-up institutions. All of them are required to make online statements of policy about the work that they do or fund others to do; they are urged, in addition, to provide figures and further details of the work, preferably with case studies, videos, virtual tours of laboratories, and so on, with the result that one could now fidget away whole hours online, viewing what animal research institutions are happy for others to know about their activities. And real-life “outreach” likewise proliferates, with open days, staff and family tours, school visits, and work placements, all tending to “embed” (this year’s favourite Concordat word) the institutions in their communities. Remember that a few years ago this sort of work was nearly invisible, except when it burst out as scandals. Now it simply comes at you with a will: advent indeed.

Nor evidently is the work itself, as supported by all this public relations effort, likely to diminish significantly any time soon. That’s by no means part of the Concordat’s purpose, although all signatories have to show commitment to the talismanic 3Rs (reduction, refinement, replacement). By way of illustration, the most recent batch of animal-research statistics – from Northern Ireland, which submits its numbers separately from Great Britain – shows a sprightly upwardness. Although its total of ‘animal procedures’ for 2018 (28,790) wouldn’t get it into the same league as the ‘Top Ten’ (that’s what Understanding Animal Research calls the ten UK universities which score the most procedures), still it represents an increase of 16.3% over the 2017 number, which itself had shown a rise of 11.4% over the year before that. Queen’s University Belfast, a Concordat signatory, accounted for over half that 2018 total. In fact, since the Concordat was formally launched in 2014, the numbers of procedures at Queen’s has risen by 48%.

Of course, I didn’t have to pry out these numbers; they’re on the university’s own web-site or on UAR’s. In fact the UAR’s news report on Northern Ireland’s numbers in 2018 was plainly and pre-emptively headed ‘Increase in Animal Research in Northern Ireland. The fact was neither hidden nor apologised for; a much more sophisticated public relations policy than that is now in use. In fact the policy was already implied in the change of name in 2008 from the old ‘Research Defence Society’ (founded exactly one hundred years earlier) to ‘Understanding Animal Research’. As the Concordat web-site tells some of its more reluctant signatories, “We need to shout about why we do what we do.”

And they might indeed learn how to shout from the example of this year’s winner of the Concordat’s ‘Website or Use of New Media’ award: Reading University. Back in July, Reading introduced its annual research statistics with a story inviting readers to “Name our life-saving baby llama”. Prudently fending off in advance unsuitable or uncooperative suggestions, the university offered the witty and topical choice “Jeremy or Boris?” (because – don’t forget – animal research is serious, but it’s also fun.) Apparently, perhaps one must now also say ironically, ‘Jeremy’ won. That result is now hidden away in university news stories of the moment (and it did take me a while to find), but the birth of the “cute baby llama” (UAR’s phrase) into its animal-research heritage still occupies a prominent page of its own: no point in wasting a good stunt.

Meanwhile elsewhere in its animal research pages, under the heading ‘Further Improvements’, Reading University announces progress on “a new state-of-the-art Health and Life Sciences Building”, with a “high-specification biological resource unit” for its animal accommodation and research. Liberated by the Concordat spirit of show-and-tell from the secretive knots which poor Oxford University tied itself in when it was planning its equivalent facility less than fifteen years ago, Reading makes its own proud news story of the project. Yes, a very great change is occurring.

And all this is not exactly boasting; it’s just confidently making known. Back in 2015 the Oxford Centre for Animal Ethics published a report on vivisection titled Normalizing the Unthinkable. Perhaps ‘unthinkable’ was a curious word to select for a practice which has been institutionalized in the UK for well over 150 years (and the phrase was in fact borrowed from a 1980s article about atomic weaponry), but yes, ‘normalizing’ is the word we want. The Oxford Centre’s report didn’t have the Concordat in mind: the project was hardly underway at that time, and is not mentioned. But that’s what the Concordat is doing: making animal research familiar and accepted, emptying it of surprises, in short making a “non-story” of it (the phrase was used in last year’s Concordat Annual Report) – except of course where the story is about a ‘medical break-through’.

That’s surely why the Concordat authorities habitually urge signatories to include in their publicity some account of the real ‘costs’ to animals of their research. Every year, the Concordat issues a report of the year’s progress, and every year this matter of declaring costs in animal suffering is noted as a point of difficulty, one that’s “challenging for many signatories”. It’s understandable (so this year’s report concedes) that they should be chary of “providing any information that might show their research or institution in a negative light” [p.17]. But failing to do so not only makes all the talk about openness fraudulent; it also tucks away exactly the sort of information which can subsequently be found and embarrassingly sensationalized by undercover reporters, whistle-blowers, or other dissenting parties.

The Concordat does not anywhere imply, as a way of dealing with this problem, that research which is likely to entail severe suffering to the animals might simply be abjured. And after all, one doesn’t have to show it in pictures or videos, because fortunately it was discovered during the ‘Public Dialogue’ which preceded and guided the devising of the Concordat that lay people “did not want to see graphic or shocking images” [17]. One just has to get the news out first, and thereby own it; the key word always is “proactive”. Members of the Concordat sign up to this principle of pre-emptive publicity as one of their promises, and the happy result is noted in the report: “Fewer reactive communications on the use of animals in research, due to more information proactively in the public domain.” [2]

So the “lasting change” which the Concordat urges upon its signatories is not in the animal research itself: the aim is “to change the way that everyone thinks about animal research” [my italics]. Nor is this just a way of keeping things as they are. It is that, certainly, and Reading University’s case study of research on dairy cattle is wholly characteristic in that respect: noting that “emissions from the dairy industry . . . have a significant negative impact on the environment”, the university is apparently “leading the way in understanding how our dairy industry can play its part in tackling climate change.” “our”, you see; we’ve got the industry, whether you like it or not, so let’s see how its breeding and feeding practices, already the product of decades of pitiless research, can be improved so that a bit less damage is caused by it.

But in fact the Concordat must, if successful, provide a positive boost for animal research. And it has already been remarkably successful: not perhaps so far in persuading the public – “signatories do not feel that there is evidence of impacts beyond the research sector at this time”, the report says – but certainly in raising the status of animal research professionally. Signatories report “increased profile of animal facilities within their establishments, leading to greater investment . . . [2] That new building at Reading University, with its “high-specification biological resource unit”, is one such investment. There will surely be more. Queen’s Belfast has got to put all those extra animals somewhere, for instance, and these days it can be somewhere in plain view. That’s where it’s going to be least conspicuous.

 

Notes and references:

The Concordat on Openness on Animal Research Awards event on 3 December can be viewed here: http://concordatopenness.org.uk/openness-awards-2019.  Or there’s a text of the programme here: http://concordatopenness.org.uk/wp-content/uploads/2019/12/Openness-Awards-2019-Programme.pdf.

Page numbers in square brackets refer to the 2019 Annual Report, which can be read here: http://concordatopenness.org.uk/wp-content/uploads/2019/12/Concordat-Report-2019.pdf.

Other quotations, numbers, etc., come from the web-sites of the Concordat, UAR, or Reading University. The quotation about changing the way that “everyone thinks about animal research” is part of an introduction to a new category of exemplary Concordat signatory: ‘Leaders in Openness’.

Accounts of Concordat public relations in previous years appeared in this blog on 11 December 2018, 18 December 2017, and 18 December 2016.

The Oxford Centre for Animal Ethics report Normalizing the Unthinkable was re-published, together with essays by various hands, as The Ethical Case against Animal Experiments, ed. Andrew Linzey and Clair Linzey, University of Illinois Press, 2018. The original report was reviewed in this blog here: https://voiceforethicalresearchatoxford.wordpress.com/2015/08/01/the-complete-vivisector/