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Thursday, August 19th, 2010 | Author: MH

Submissions for Britain Yearly Meeting, to be held in 2011 in Canterbury, were invited. The theme will be Sustainability.

This is the contribution for Quaker Concern for Animals, written by our committee member, Ann Johnson.  
 
Yearly Meeting Gathering 2011

The suffering of non-human animals, on a  national and international scale, touches the lives of us all and the theme of  Sustainability at YMG 2011 provides us with the opportunity to place the  growing exploitation of animals on our agenda. We are dependent on animals in so many ways – for companionship, food, clothes, our spiritual nourishment and sense of humanity. We know that animals are not simply ‘living creatures’ but  ‘creatures with lives’ who are exploited, over-bred, over ‘consumed’ and  traded unfairly in:
 
Food and farming:
Factory farming –  the cattle rearing industry is a major contributory factor to global warming.
Fishing and the growth of the farmed fish industry.
The fashion for consumption of ‘exotic’ meats such as crocodile, ostrich, kangaroo.  
British slaughter houses where there is documented evidence of lack of supervision and brutality.
 
The ‘pet’ trade:
Commercial  over breeding of traditional domestic animals continues despite animal  shelters now filled to saturation. The Cats Protection charity looks after up to 7,000 unwanted cats at any one time. In 2009, Battersea Dogs’ Home put down 2,815 dogs of which 1,931 were healthy. Growth of the ‘exotic’ pet trade: Many animals, birds and reptiles are wild-caught from countries outside the UK and die during transportation.
 
Animal testing:
Despite the  development of alternatives, the pharmaceutical industry is still largely  dependent on the animal model for testing drugs and many of our everyday  household products are tested on animals.
 
Tourism and ‘entertainment’ industry:
Circuses: At time of writing, wild animal acts are still legal in the UK.
Aquaria abroad: Mammals such as dolphins and orcas are captured from the wild to live for years in tiny tanks, forced to ‘perform’ for tourists.
 
The weapons manufacturing industry:
New weapons are routinely tested on animals in the  UK.
 
Mindful of our testimonies to simplicity, truth, equality  and peace, as well as sustainability, we would urge the organisers of YMG 2011  to challenge the concept of ‘ the hierarchy of the species’ and include animals on the agenda. Here are some suggested ways:
 
* An all-vegetarian menu with a vegan and carnivore option.
 
* A shift from an overtly ‘people-centred’ event and for the word ‘animal’ to be  routinely included where appropriate, alongside references to ‘humans’ and  ‘people’.
 
* Consideration of the inclusion of a workshop to explore our close dependency on and relationships with our fellow species in a  sustainability context, identifying ways to live our lives more fairly  alongside non-human animals.
 

Ann  Johnson
Committee Quaker Concern for Animals
QCA  Area representative (Sussex East)  http://www.quaker-animals.org.uk

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Thursday, July 29th, 2010 | Author: MH

Observations on the report Evidence Check 2: Homeopathy by the House of Commons Science and Technology Committee, February 2010

 1.  Background

 1.1.  The report Evidence Check 2: Homeopathy was the second to be produced with the purpose of examining how the UK Government uses evidence to formulate and re­view its policies.   It was not an inquiry into homeopathy as such.   The House of Commons Committee asked two principal questions:  What is the Government’s policy?   And on what evidence is that pol­icy based?   The point was whether the scientific evid­ence supported the pro­vision of homeopathy by the NHS and the licensing of homeo­pathic products by the MHRA.

 1.2.  The report received much publicity because of its firm rejection of evidence for homeopathy’s efficacy on its way to answering these questions.   The aim of this paper is to focus on this one aspect of the Committee’s work, in view of doubts voic­ed about the validity of its findings.   Sections 2 – 5 below address this question.

 1.3.  The author served on the House of Lords Science and Technology Sub-Commit­tee which in 1999-2000 inquired into complementary and alternative medicine (CAM).   He was Co-Chairman of what used to be called the Parlia­mentary Group for Alternative and Complementary Medicine during the 1990s, and also served on the advisory board to the systematic review of water fluoridation which was con­ducted in 1999-2000 by the NHS Centre for Reviews and Dissemin­ation (CRD) at the Uni­vers­ity of York.   As a user of homeopathy he has failed to derive much benefit from it, but has supported its use and development in the UK.

 2.  The scientific evidence for efficacy

 2.1.  There have been a number of systematic reviews and meta-analyses in this field, which as the Committee states are the best sources of evidence.   The most recent review of substance is that by Shang et al in 2005, which it considered “the most comprehensive to date” and which compared 110 placebo-controlled trials of hom­oeo­pathy [authors’ spelling] with 110 trials of conventional medicine matched for disorder and type of outcome.   The Committee cited a conclusion by the authors [paragraph 69] that “when analyses were restricted to large trials of higher quality there was no convinc­ing evidence that homeopathy [sic] was superior to placebo”.   They did not also cite the authors’ interpretation which followed these findings in the Lancet summary, which stated: “When account was taken for these biases [com­mon to trials of both homoeopathy and conventional medicine], there was weak evidence for a specific effect of homoeo­path­ic remedies, but strong evidence for specific effects of convent­ion­al interventions.   This finding is compatible with the notion that the clinical ef­fects of homoeopathy are placebo effects.”

 2.2.  This was no endorsement of homeopathy.   But it was some way removed from the Committee’s conclusion in paragraph 70 of their report, “In our view, the system­atic reviews and meta-analyses conclusively demonstrate that homeopathic products perform no better than placebos.”   It also provides little support for that part of Pro­fessor Ernst’s evidence to the Committee where he “pointed out that: . . . Shang et al very clearly arrived at a devastatingly negative overall conclusion” [67].

 2.3.  The exaggeration by the Committee of Shang’s conclusions is worrying.   It is difficult to see how a weakly supported positive effect, for which one explanation (poss­ibly well-found­ed) is a placebo effect, can be translated into a con­clus­ive demon­­stration of this effect, with a “devastatingly” negative finding.   No such firm claims can be found in Shang, who writes of finding “no strong” evidence, or “little” evidence, and who ends his paper with cautions about methodology and about the difficulty of detecting bias in studies, as well as the role of possible “con­text effects” in homeopathy.

 2.4.  The Committee’s overstatement is not helped by claiming Government sup­port for its interpretation in paragraph 70, based on the Minister’s concession of no “cred­ible” evidence that homeopathy works beyond placebo.   If he meant persuasive evid­ence  -  and his guarded support for further research [75] supports this  -  that shows a confusion by the Committee between absence of evidence and evidence of ab­sence.   If how­ever he was saying that all evidence was negative, this as Prof. Harper correctly stated [71] runs counter to the message from most reviews up to and including Shang, which is one of prim­ary studies of insufficient quantity, rigour, size, homo­­­­geneity and power to give clear-cut answers.

 2.5.  It is the absence of reliable evid­ence that re­mains the problem, and this includes evidence of an absence of spec­ific effects (while acknowledging the problem in prov­ing a negative, an obstacle which did not deflect the Committee from its conclus­ive verd­ict in 70).   The Commit­tee itself writes in 69 of no “convincing” evidence from Shang, from higher-quality trials, which is not consistent with a claim of con­clus­ive (dis)proof.   Care with words can be as import­ant as with figures, and can just as easily mislead.

 2.6.  In a search for best evidence in the early 2000s this author relied on the bullet­in on homeopathy produced by the NHS CRD at York in 2002, one of an Effect­ive Health Care series on “the effectiveness of health service interventions for decis­ion makers”.   This bulletin made a systematic assessment of the evidence to date.   It advised “caution” in interpreting this evidence, and warned that many of the areas researched were “not representative of the conditions that homeopathic practitioners usually treat”, and that “the methodological problems of the research” should be con­­­sidered.   It found “insufficient evidence of effectiveness . . to recommend homeo­pathy for any specific condition”.   At the same time it could not conclude that homeo­­­pathy performed no better than placebo.

 2.7.  That was eight years ago.   But it is notable that the more recent review by Shang, on which the Committee relied quite heavily, cited no reference to any placebo-controlled trial (i.e. of reasonable quality) subsequent to the CRD’s bulletin, in arriving at a suggestion, but not a conclusion, of a placebo effect.   The House of Commons Committee’s verdict in 70 stands on its own in going beyond what either review found from the evidence before it.

 2.8.  In seeking an up-to-date assessment from the NHS CRD, this author was re­ferred to the German researcher Klaus Linde as among the best of the objective sources of current evidence on homeopathy.   Linde, who was the lead author of a major review in 1997 cited by the Committee, in turn recommended the statist­ician Rainer Lüdtke as an expert with a good overview of the current literature.   Corres­pond­­ence ensued with both researchers, who were aware of the Committee’s recent report.

2.9.  Both Linde and Lüdtke hold that the Committee’s conclusion in 70 that reviews “conclusively demonstrate” a placebo effect is overstated and unsustainable on pre­sent evidence.   They have further criticisms of the way in which evidence has been addressed.

 2.10.  Both are critical of Prof. Ernst’s evidence to the Committee as highlighted in 67.   Prof. Linde confirms that his own 1999 re-analysis weakened the findings of his 1997 review and probably “at least overestimated the effects of homeopathic treat­ments”, but that his paper was “not ‘negative’” as stated by Ernst.   He writes that “A more accurate interpretation is that the ‘re-analyses’ [by himself and 5 others, referred to by Ernst] show that the (positive) evidence is not fool-proof.   This applies still today (for example, to the Shang analysis)”.   Lüdtke draws attention to his own paper in 2002 which criticised many statistical errors in Ernst’s 2000 re-analysis in the same journal, vitiating Ernst’s negative conclusion, a pub­lished criticism which received no mention in Ernst’s own evidence to the Commit­tee.   Ernst was correct to state in evidence elsewhere that the re-analyses of Linde came to a “less than positive” con­clusion, and that further reviews “failed to con­clude that homeopathy is effective”.   The Committee, while ad­opting Ernst’s more absolute conclusions, has not resolved the contra­diction between his statements.

 2.11.  Lüdtke, like Shang, has also drawn attention to the pitfalls in research into homeopathy, in a chapter in ‘New directions in homeopathy research’ (Witt C, Albrecht H, eds.) published in 2009.   He counsels against including all types of homeopathy trials of reason­able quality in one review (such reviews tend to suggest that homeo­pathic medicines are not efficacious), since the pooling of so many differ­ent kinds of trial and type of homeopathy makes findings unreli­able.   He advocates restricting systematic reviews to clearly defined health condit­ions or to single homeo­­pathic medicines, concluding that “the heterogeneity of trials is high and the meta-analysis results are not robust against small changes in study design or stat­istical analysis”.   In a paper published in 2008 he has argued that Shang’s conclus­ions do not hold when slightly different selection criteria are applied, e.g. by rede­fining how large is a “large” study, or by including treatment trials but excluding prevention trials.   Size is not the only factor in arriving at robust conclusions.

 2.12.  Context effects may play a part, according to both Shang and Lüdtke.   Shang’s “powerful alliances” between patient and carer, based on “shared strong beliefs”, may not be as distinctive or as peculiar to homeopathy as the nature of the homeo­pathic consultation, with its wider range of questions than are addressed in a con­ventional context, and the lifestyle recommendations referred to by Lüdtke that often flow from it.   There is overlap here with the placebo effect (see 4 below);  but homeo­pathy as “a complex medical system of its own” may be responsible for some broad­er effects.

 2.13.  Linde writes that the “undecided fraction” to which he belongs is confused by “the notorious lack of predictable reproducibility” on the one side, and by “too many anomalous results in high quality studies to rule out a relevant pheno­menon” on the other.

more…

Friday, January 29th, 2010 | Author: MH

Frankie Seymour, of Animal Liberation (ACT) in Australia, is an animal rights activist and writer. Amongst many other campaigns, she sailed on the Sea Shepherd during the 1981-82 campaigns in its hunt for the Russian whaling ship Zvesdney in the Bering Sea, and took part in the subsequent campaign against the killing of dolphins by the Japanese fishermen of Iki Island.

SURVIVING COMPASSION IN THE ANIMAL MOVEMENT
By Frankie Seymour

In personal correspondence with the editor of abolitionist-online (www.abolitionistonline.com), where this article appears in Issue 8.

For some years, I’ve been becoming increasingly worried about how our movement treats its people. Without our people, there is no animal movement – but we lose people in droves, and we don’t seem to spend any time thinking about why or how – or what we can do to keep them. This article of mine started as an entry in my private journal. Halfway through, it occurred to me and on that basis, I should be attempting to share some of these insights. So that’s what I am doing.


Recently, while I was typing up a swag of poems I wrote twenty, thirty, even forty years ago, I could not help noticing something: when I was young, I was (of course) very angry about the way animals were treated – but back then, I regarded my anger as a strength.  It was anger that pushed me to get off my bottom and do something. It also made me feel invulnerable.

Somewhere in the course of the last twenty years, something has changed. Now I see my anger as a vast and very dangerous weakness, almost a sickness. Whenever I hear of a new atrocity, a new lie, a new trivialisation of animal suffering, I have to give myself time to get over the anger attack before I even think of trying to do anything about it.

Many people still see me as I was back then, passionate, a bit of a firebrand, an angry soul. Maybe it is still a persona I wear before the world. But I have changed. Oh, I still get just as angry, I haven’t “mellowed”, or anything like that. But how my anger makes me feel has flipped its polarity.

I suppose, when you beat yourself brainless against the status quo all your life, trying to make it see why it has to change, when the anger never has any relief, it is always there, boiling away, minute after minute, year after year, it becomes like too much of anything. In small quantities, anger may be a good thing. It imparts strength, drive, invulnerability; it helps you make the world a better place. But, like any other good thing – salt, sunshine, rain – too much of it without a break becomes a very bad thing.

Anger, constant and unrelieved over a lifetime has made me weak, weary, sick. It has made me afraid to get angry.

Over the course of my life I have also learned how important it is in today’s society, to keep your anger under control. When you get angry, it does not matter how lucid, how rational, how flawlessly logical you remain (and my anger has never in any way impeded my logic), people do not hear your flawlessly logical argument; all they hear is your anger. You cannot win an argument, however right you obviously are, if people are not listening to you.

This has created an additional incentive for me to stay calm, an added fear of “losing it”. But this is not my primary fear. Mostly, I am afraid of getting angry simply because of how it makes me feel: weak, sick, exhausted.

more…

Category: General, Writings  | 3 Comments
Tuesday, October 20th, 2009 | Author: MH

BUDDHA IN A CAGE

(Deepavali or Festival of Lights,

17 October 2009)

 

In this magisterial pronouncement

(which may not be a poem)

I declare that my Buddha is not fashioned

exquisitely of stone, wood, porcelain

or metal and yet is gilded by sorrow

and offertory of pain,

resembling every animal in the world

undergoing torture.

 

Today, especially, he seems to be

a black bear in a lamentable cage

welded shut by his tormentors

who milk him constantly for bile

and blood, eventually to slaughter him

and ‘harvest’ alike his body parts.

 

Even so may a living Bodhisattva

be dissected into seeming diminution

and apparent oblivion

by Satanic human greed

nihilistic, can-n-i-ballistic–

 

I can offer my suffering Buddha

no incense or flowers

as he rages silently, bitterly

in his abominable Chinese cage

but in my heart light a clay lamp

and fold my hands to him

in sorrow, homage, admiration

and gold-leaved adoration

for the Bear-Bodhisattva’s Passion

is a generic geoglyph

that may be read only by

divinities from far above.

 

~ Vasumathi Krishnasami, Bangalore.

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Monday, September 14th, 2009 | Author: MH

And God spoke to Noah and his children with him, saying:

I establish my covenant with you and your offspring to come, and with every living thing that is with you – birds, cattle and every living thing on the earth with you, everything that comes out of the ark, every living thing on the earth.

 This is the poem read by David Russell, the Jewish representative at the Interfaith Celebration of Animal on September 6 in London:

 THE SOUND OF BIRDS AT NOON

 This chirping

Is surely not vicious.

They sing without giving us a thought

And they are as numerous

As the seed of Abraham.

They have a life of their own,

Flight for them is no act of the mind.

Some are prized, others despised,

But the wing itself is beauty.

Their hearts aren’t heavy

Even when they peck at a worm.

Perhaps they’re light-minded.

The heavens were given to them

For dominion over day and night

And the moment they alight on a branch,

The branch too is theirs.

This chirping is entirely free of malice.

Over the years it may even

Appear

To carry a note of compassion.

 ~ Chana Bloch and Chana Kronfeld.

 Translated from the Hebrew by Dahlia Ravikovitch.

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Friday, September 11th, 2009 | Author: MH

Sponsored by the World Congress of Faiths, Quaker Concern for Animals and the Unitarian Faith & Public Issues Commission.

The service took place on September 6th. at Golders Green Unitarians’ church, where our committee member Feargus O’Connor is minister.

Among the 80 or so congregants, several dogs, a cat, a hamster and three tortoises listened to readings representing ten faiths.

The Buddhist speaker told a parable about hermits, who, persuaded by the Buddha under his guise as a Brahmin,  gave water to thirsty animals, who then returned the favour by bringing food for them. The Hindu participant reminded us that it is the common duty of all to observe the Golden Rule and treat all beings as we would like to be treated – irrespective of caste or family. For the Jains, this duty is of supreme importance; harmlessness – ahimsa – is the true religion and not to kill, torment or abuse other creatures is the quintessence of wisdom, the pure, immutable law. The Sikh representatives sang a hymn and affirmed that humans – who, after many incarnations are at the apex of all species –  thus have responsibility for all life forms on earth. It is now time for us to serve others. The Christian speaker read St. Francis’s Canticle to the Sun. Noah showed his care for the animals of the ark, the Jewish representative reminded us. He also read a poem about the birds of the air by a contemporary Israeli peace activist.

For the Muslims, we are “Vicergerents on earth” but have a corresponding duty not to exceed our power. In his Maxims, the Imam Hazrat Ali has this to say about those who misuse their authority over the weak: “A savage and ferocious beast is better than a wicked and tyrant ruler. “ We heard about the hunter who had caught a gazelle in a trap. When the Prophet found her and she said she was unable to feed her fawns, he freed her to feed them, and took her place. The hunter returned to find this unwelcome replacement, but when he saw the gazelle with her fawns, he took pity and not only let her go, but also embraced Islam.

Our committee member Sonia spoke for Quakers. A touching passage from Quiet Pilgrimage by Elizabeth Gray Vining tells of her fleeting cruel treatment of a kitten which made the Quaker writer realise how she had passed on to him an injury done to her and “felt a firm conviction of the unity of all life, a kinship with all living things…”

The Spiritualist speaker spoke of a medium, who saw a client’s dog’s soul enter the room with him. The man, himself a difficult and lonely person, had taken pity on an injured dog, whose affection had transformed his life and who was still with him after death. The Unitarian Universalist read an American poem which was a thanksgiving for a whole alphabet of beings, from the aardvark and apricot to the zebra and zucchini.

For QCA, as a reminder of our ecumenical and interfaith interests, I spoke of the 13th. century St. Bonaventura, reported to have been saved from a dangerous childhood illness through the intercession of St. Francis himself. He wrote:

The creatures of the sense world signify the invisible attributes of God, partly because God is the origin, exemplar and end of every Creature – and every effect is the sign of its cause, the exemplification of its exemplar and the path to the end, to which it leads… For every creature is by its nature a kind of effigy and likeness of the eternal Wisdom.

Therefore, open your eyes, alert the ears of your spirit, open your lips and apply your heart so that, in all creatures, you may see, hear, praise, love and worship, glorify and honour your God  lest the whole world rise against you.

Then, by John Woolman:

[I] believe that where the love of God is verily perfected and the true spirit of government watchfully attended to, a tenderness toward all creatures made subject to us will be experienced, and a care felt in us that we do not lessen the sweetness of life in the animal creation which the great Creator intends for them under our government… more…

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Friday, July 31st, 2009 | Author: MH

QCA committee member Ann Johnson, who designed the latest ‘Hope’ QCA leaflet and postcard, is holding an exhibition of her paintings at the HOP Gallery in Lewes, East Sussex in November. Ann will be showing new work alongside the poems of QCA member Fiona Owen, with whom she has collaborated on a collection of ‘poemcards’. The cards depict one of Ann’s images on the front and a poem by Fiona on the inside. Ann says: “I have been an admirer of Fiona’s work for some time and have tried to respond to some of her poems through my paintings. The results appear on the cards.”

 Fiona is a published poet and more information about her work can be found on:  www.rhwng.com   
     
The exhibition will also feature poems by Seaford Friend Pam Hughes, together with the collection of poemcards that Pam and Ann produced shortly before Pam’s death in August 2008. The exhibition, entitled ‘Gathering’ runs from 6 – 17 November at the Hop Gallery, Star Brewery, Castle Ditch Lane, Lewes, East Sussex, telephone 01273 487744, www.hopgallery.com.

Members of Quaker Concern for Animals are most welcome to visit.

To see examples of Ann’s paintings visit: http://www.annjohnsonartist.co.uk

The poemcards are also available from the shop at Woodbrooke.

Rock Fancies Movement                                                                                

Rock fancies the movement of bird: the flap                            
of wings, the lift off, the flight. Rock          
fancies taking great strides across pasture,             
feeling light among buttercups. Rock                            
likes to ponder the prospect of stretch            
and run, the notions of fast and feather-weight.
                                                     
Sometimes,                                                                                        
after a big build up,                                          
rock manages a moment of budge.                                  
It comes as a shock, bouncing the Richter scale.
Roads rip, rivers rise. The valley thudders in surprise.                                      
Rock wants to join in the celebrations, but grin has set into gorge.       
                                                        
Rock pauses.
                                                                                       
 
Fiona Owen ©

Tuesday, June 23rd, 2009 | Author: MH
“You tear off the leaves, O gardener, but in each and every leaf, there is life. That stone idol, for which you tear off those leaves – that stone idol is lifeless.
In this, you are mistaken, O gardener. The True Guru is the Living Lord.
Brahma is in the leaves, Vishnu is in the branches, and Shiva is in the flowers. When you break these three gods, whose service are you performing?”
 
~ Panna 479, Guru Granth Sahib
Thanks to our friend Jagdeesh Singh for this piece. 
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Friday, June 19th, 2009 | Author: MH

The Movement for the Abolition of War – http://www.abolishwar.org.uk, of which QCA is an affiliate, is organising a discussion on The Limits to Military Obedience at the Imperial War Museum on Friday June 26, on the eve of Armed Forces Day. Chaired by Kat Barton of Quaker Peace & Social Witness. One of the speakers is Bruce Kent, of Pax Christi.

Tel: 01908 511948

Northern Friends’ Peace Board writes:

Quakers believe…

…that each person is uniquely valuable. International relations will always bring tensions, but our response to this should not be one of constantly upgrading weapons and training in readiness for war. Rather, we should put our energies and resources into developing and training for non-military ways of solving conflicts and averting wars.

Modern weapons have given human beings the power to destroy all life on this planet. It is a great and terrible power to have at our disposal.
War and the use of lethal force is something to lament, not celebrate.

We believe that we always have the choice to work for war or to work for peace; to add to the distrust and hostility in the world or try patiently to undo and lessen it. The responsibility lies with each one
of us.

I object to violence because when it appears to do good, the good is
only temporary; the evil it does is permanent.
~
M.K. Gandhi

Further information about Quakers (the Religious Society of Friends in
Britain)
and Quaker approaches to peacemaking can be obtained from:

Northern Friends Peace Board
Victoria Hall, Knowsley Street, Bolton BL1 2AS
Tel: 01204 382330 http://nfpb.gn.apc.org

QCA’s current concern is to highlight the link between the suffering of human and non-human animals in war and military activity. Historically, the majority of human participants have been conscripts and our fellow beings are always such.

They have no choice.

The following is the statement made by our committee member Ann Johnson which appears in the current issue of Abolish War.

Quaker Concern for Animals believes that the concept and practice of non-violence towards human animals should be extended to all animals. As well as a spiritual approach to animal welfare and animal rights, QCA takes a practical approach through writing letters to organisations and governments, helping generate awareness of abuse, and providing support for many small organisations in the UK and abroad. We hope our link with MAW will further highlight animals, the forgotten victims of warfare.

Some history: in 1914 the head of the Belgian Pigeon Service burned alive 2,500 carrier pigeons rather than risk their capture by the ‘enemy’. During World War 1, working mules had their vocal cords severed to silence their cries on the battlefield. After World War 1, cavalry horses overseas were abandoned or sold to be worked to death as ‘beasts of burden’. In 1930 in Cairo, many were discovered near death by Dorothea Brooke who founded The Brooke Hospital for Animals.

Of 5000 working dogs used by American troops in Vietnam, just 150 returned home. Of the rest, those who weren’t killed were abandoned when troops pulled out. Today, dolphins are ‘trained’ by the US navy to perform tasks such as mine detection. These intelligent animals are transported around the world in cramped conditions where they are unable follow any of their natural behaviour.

Like human civilians, animals are ‘collateral’ casualties of warfare. Zoo animals usually suffer. In 2003, Kuwait zoo animals were shot, turned loose and incinerated in their cages. In Bagdad, abandoned zoo animals died of hunger and thirst. In Kabul zoo, animals were used for target practice.

Beyond the battlefields, animals are used in warfare experimentation. In it’s excellent booklet ‘Animals: the hidden victims of war’, Animal Aid describes how, in 2005, over 21,000 animals were subjected to experiments at the biological and chemical research centre Porton Down. Millions of animals including monkeys, ferrets, pigs, guineas pigs, goats mice, rats, dogs and cats have been used at the facility since it opened in 1916.

In 2006, BUAV exposed the factory farming in Asia of monkeys for research labs in the UK. In 2007 QCA wrote to Porton Down saying we had been informed that primates were being imported from China to Porton Down to undergo experiments. QCA received no useful response.

The UK Government’s disregard for non-human animals was demonstrated during the 2006 war in Lebanon. Evacuating UK nationals were forbidden to take their companion animals home with them. Many were abandoned, injured and killed. Some were saved by Lebanese nationals working for Beirut for the Ethical Treatment of Animals (BETA) who subsequently arranged for 300 cats and dogs to be flown to the US sanctuary Best Friends.

Animals continue to provide companionship for soldiers serving in war zones. Strays are adopted and their injuries tended. These acts of compassion not only save animals, they help nourish and keep alive the vital human qualities of nurture, empathy and kindness. In late 2006, a group of Royal Marines stationed in the rural market town of Now Zad began caring for stray dogs and arranging for them to be transported to a safer area. Today, Nowzad Dogs, is a registered charity. On the website is the following quote: “The greatness of a nation and its moral progress can be judged by the way its animals are treated” Mahatma Gandhi.

In November 2009 a Remembrance Day service to commemorate animal victims of war will take place at the Animals War Memorial Brooke Gate, Park Lane, London. Purple poppies and wreaths will be available from Animal Aid.

Weblinks:

http://www.thebrooke.org

http://www.animalaid.org.uk

http://www.buav.org

http://www.betalebanon.org

http://www.bestfriends.org

http://www.nowzaddogs.co.uk

http://www.animalsinwar.org.uk

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Sunday, May 03rd, 2009 | Author: MH

TO THE MEMBERS OF THE SOCIETY OF FRIENDS

We venture to address you on a subject which is not popular; which yet, of its grave and deep import – personally and nationally – has the very strongest claims on national attention. It has such claims, we are satisfied, on the Society of Friends, and on yourself as a faithful and intelligent member of that body. We, therefore, ask your most earnest heed to our plea. Somebody, writing in parody of a familiar line, assuming the lowered state of the public conscience, says that in these days

Commerce doth make cowards of us all.”

Many, truly, cry out for trade to be FREE who trouble themselves little if it be CLEAN, and forget that everything a man’s hand findeth to do should be done in the fear of God and for the blessing of his neighbour.

Need we remind you how Friends have earned our gratitude – nay, the gratitude and admiration of a whole wide circle of intelligent and patriotic Englishmen – for their noble and self-denying services in the past? The early Friends did great things in dark times and under hard conditions. For many a brave deed; for many a scoff endured for righteousness’ sake; for the week and helpless befriended; for the schoolless taught, after-generations have deep cause to thank them. For the help which Friends have rendered to the cause of prison reform; for their efforts to extend peace among the nations of the earth, to liberate the slave, to prevent cruelty and intemperance, and to promote the adoption of principles of humanity and self-control – we owe more than can well be told.

The battle is not over; the victory is but partially won. Much remains to be overcome. And it is because Friends have laboured for peace, for temperance, for humaneness in relation to all sentient beings – both to our own race and to suffering animals generally – that we claim their further help in the promotion of a root principle – one which makes alike and completely for peace, for temperance, and for humaneness to all our fellow-creatures.

Need we point out how the habits of luxury now so generally prevalent in English society present an inevitable barrier to those ways of purity and simplicity of life which are essential alike to moral control and spiritual advancement; that luxurious eating precedes needless drinking; that the occupations of the stock-breeder, the cattle-drover, the slaughter-man – which the habits of English society call into exercise for its gratification – do not minister to the moral elevation of the individuals so employed, or to that of the nation which ordains them to such callings, and then, as a pariah class, rules against their admission within the pale of its respectable and cultivated circles? Need we remind you that land devoted to grazing purposes does not employ one-fourth the labour, neither does it yield one-fourth the food of land used for the higher purpose of garden and cultivated field? And when we urge that the experience both of individuals and nations proves conclusively that this cruelty to animals, this inhumanity to our fellow-men, this unpatriotic use of land that it may yield the smallest result in food, and give employment to the fewest labourers, is wholly unnecessary, have we not said that which at least must command your attentive ear and prompt inquiry whether these things be? And, if these things be so, can you not help us to promote the adoption of a course of life which shall minister towards the establishment of the “new earth wherein dwelleth righteousness,” where, in place of barrenness, the orchard and the cultivated field shall flourish, and the cattle-pen and the slaughter-house be no more, as it was in Eden at the first? May we not ask for your help in these things? Surely the gentler lessons of Bernard Barton or of John G. Whittier have not been given in vain, nor the lives of Elizabeth Fry and John Howard (the latter of whom attributed his comparative immunity from disease, when enduring the most arduous labours and visiting dens of misery which could scarcely now be found in Europe, to his simple habits and vegetarian diet) been lived without purpose, to the Friends of a later generation. Surely those who delight to feed the hungry will hear with interest of a method whereby they may feed two where they have fed one before; and those who labour against intemperance may be asked to encourage a system which prevents the acquirement of the drunkard’s appetite, while it opens the only effectual way for the recovery of those who have fallen into the drunkard’s snare.

Thirty-three years ago a few pioneers met together in Ramsgate for the establishment of a society which should seek, for such reasons as we have stated, “to induce habits of abstinence from the flesh of animals as food,” recognising in such abstinence a “principle tending essentially to true civilisation, universal brotherhood, and the increase of human happiness.” This Association, we are glad to say, has never been without its supporters among the Society of Friends. But, cherishing ends which are so distinctly at one with theirs, may not its claims and aims be reasonably and again laid before them? May we not, in the great name of humanity, look to Friends for some of the help which, at this time, we so greatly need for the diffusion of valuable knowledge which many are waiting to receive?

(Signed),

EMERITUS PROFESSOR F. W. NEWMAN  – (brother of Cardinal Newman)

President of the Vegetarian Society.

William E. A. AXON, M.R.S.L., F.S.S., Treasurer.

P. FOXCROFT, Chairman of the Executive Committee.

R. BAILEY WALKER, F.S.S., Secretary.

Manchester, 23 August, 1880.

From The Dietic Reformer and Vegetarian Messenger, September 1880.

Reproduced with thanks to the Vegetarian Society – and to John Gilheany, who drew this interesting letter to our attention.

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