Credit 1.14
14. A peacock and a man. When you look at these images, data on proportions, colours and sizes gets processed by your biochemical algorithms, causing you to feel attraction, repulsion or indifference.
It took scientists many years to acknowledge this. Not long ago psychologists doubted the importance of the emotional bond between parents and children even among humans. In the first half of the twentieth century, and despite the influence of Freudian theories, the dominant behaviourist school argued that relations between parents and children were shaped by material feedback; that children needed mainly food, shelter and medical care; and that children bonded with their parents simply because the latter provide these material needs. Children who demanded warmth, hugs and kisses were thought to be ‘spoiled’. Childcare experts warned that children who were hugged and kissed by their parents would grow up to be needy, egotistical and insecure adults.21
John Watson, a leading childcare authority in the 1920s, sternly advised parents, ‘Never hug and kiss [your children], never let them sit in your lap. If you must, kiss them once on the forehead when they say goodnight. Shake hands with them in the morning.’22 The popular magazine Infant Care explained that the secret of raising children is to maintain discipline and to provide the children’s material needs according to a strict daily schedule. A 1929 article instructed parents that if an infant cries out for food before the normal feeding time, ‘Do not hold him, nor rock him to stop his crying, and do not nurse him until the exact hour for the feeding comes. It will not hurt the baby, even the tiny baby, to cry.’23
Only in the 1950s and 1960s did a growing consensus of experts abandon these strict behaviourist theories and acknowledge the central importance of emotional needs. In a series of famous (and shockingly cruel) experiments, the psychologist Harry Harlow separated infant monkeys from their mothers shortly after birth, and isolated them in small cages. When given a choice between a metal dummy-mother fitted with a milk bottle, and a soft cloth-covered dummy with no milk, the baby monkeys clung to the barren cloth mother for all they were worth.
Those baby monkeys knew something that John Watson and the experts of Infant Care failed to realise: mammals can’t live on food alone. They need emotional bonds too. Millions of years of evolution preprogrammed the monkeys with an overwhelming desire for emotional bonding. Evolution also imprinted them with the assumption that emotional bonds are more likely to be formed with soft furry things than with hard and metallic objects. (This is also why small human children are far more likely to become attached to dolls, blankets and smelly rags than to cutlery, stones or wooden blocks.) The need for emotional bonds is so strong that Harlow’s baby monkeys abandoned the nourishing metal dummy and turned their attention to the only object that seemed capable of answering that need. Alas, the cloth-mother never responded to their affection and the little monkeys consequently suffered from severe psychological and social problems, and grew up to be neurotic and asocial adults.
Today we look back with incomprehension at early twentieth-century child-rearing advice. How could experts fail to appreciate that children have emotional needs, and that their mental and physical health depends as much on providing for these needs as on food, shelter and medicines? Yet when it comes to other mammals we keep denying the obvious. Like John Watson and the Infant Care experts, farmers throughout history took care of the material needs of piglets, calves and kids, but tended to ignore their emotional needs. Thus both the meat and dairy industries are based on breaking the most fundamental emotional bond in the mammal kingdom. Farmers get their breeding sows and dairy cows impregnated again and again. Yet the piglets and calves are separated from their mothers shortly after birth, and often pass their days without ever sucking at her teats or feeling the warm touch of her tongue and body. What Harry Harlow did to a few hundred monkeys, the meat and dairy industries are doing to billions of animals every year.24
The Agricultural Deal
How did farmers justify their behaviour? Whereas hunter-gatherers were seldom aware of the damage they inflicted on the ecosystem, farmers knew perfectly well what they were doing. They knew they were exploiting domesticated animals and subjugating them to human desires and whims. They justified their actions in the name of new theist religions, which mushroomed and spread in the wake of the Agricultural Revolution. Theist religions maintained that the universe is ruled by a group of great gods – or perhaps by a single capital ‘G’ God. We don’t normally associate this idea with agriculture, but at least in their beginnings theist religions were an agricultural enterprise. The theology, mythology and liturgy of religions such as Judaism, Hinduism and Christianity revolved at first around the relationship between humans, domesticated plants and farm animals.25
Biblical Judaism, for instance, catered to peasants and shepherds. Most of its commandments dealt with farming and village life, and its major holidays were harvest festivals. People today imagine the ancient temple in Jerusalem as a kind of big synagogue where priests clad in snow-white robes welcomed devout pilgrims, melodious choirs sang psalms and incense perfumed the air. In reality, it looked much more like a cross between a slaughterhouse and a barbecue joint than a modern synagogue. The pilgrims did not come empty-handed. They brought with them a never-ending stream of sheep, goats, chickens and other animals, which were sacrificed at the god’s altar and then cooked and eaten. The psalm-singing choirs could hardly be heard over the bellowing and bleating of calves and kids. Priests in bloodstained outfits cut the victims’ throats, collected the gushing blood in jars and spilled it over the altar. The perfume of incense mixed with the odours of congealed blood and roasted meat, while swarms of black flies buzzed just about everywhere (see, for example, Numbers 28, Deuteronomy 12, and 1 Samuel 2). A modern Jewish family that celebrates a holiday by having a barbecue on their front lawn is much closer to the spirit of biblical times than an orthodox family that spends the time studying scriptures in a synagogue.
Theist religions, such as biblical Judaism, justified the agricultural economy through new cosmological myths. Animist religions had previously depicted the universe as a grand Chinese opera with a limitless cast of colourful actors. Elephants and oak trees, crocodiles and rivers, mountains and frogs, ghosts and fairies, angels and demons – each had a role in the cosmic opera. Theist religions rewrote the script, turning the universe into a bleak Ibsen drama with just two main characters: man and God. The angels and demons somehow survived the transition, becoming the messengers and servants of the great gods. Yet the rest of the animist cast – all the animals, plants and other natural phenomena – were transformed into silent decor. True, some animals were considered sacred to this or that god, and many gods had animal features: the Egyptian god Anubis had the head of a jackal, and even Jesus Christ was frequently depicted as a lamb. Yet ancient Egyptians could easily tell the difference between Anubis and an ordinary jackal sneaking into the village to hunt chickens, and no Christian butcher ever mistook the lamb under his knife for Jesus.
We normally think that theist religions sanctified the great gods. We tend to forget that they sanctified humans, too. Hitherto Homo sapiens had been just one actor in a cast of thousands. In the new theist drama, Sapiens became the central hero around whom the entire universe revolved.
The gods, meanwhile, were given two related roles to play. Firstly, they explained what is so special about Sapiens and why humans should dominate and exploit all other organisms. Christianity, for example, maintained that humans hold sway over the rest of creation because the Creator charged them with that authority. Moreover, according to Christianity, God gave an eternal soul only to humans. Since the fate of this eternal soul is the point of the whole Christian cosmos, and since animals have no soul, they are mere extras. Humans thus became the apex of creation, while all other organisms were pushed to the sidelines.
Secondly, the gods had to mediate between humans and the ecosystem. In the animistic cosmos, everyone talked with ever
yone directly. If you needed something from the caribou, the fig trees, the clouds or the rocks, you addressed them yourself. In the theist cosmos, all non-human entities were silenced. Consequently you could no longer talk with trees and animals. What to do, then, when you wanted the trees to give more fruits, the cows to give more milk, the clouds to bring more rain and the locusts to stay away from your crops? That’s where the gods entered the picture. They promised to supply rain, fertility and protection, provided humans did something in return. This was the essence of the agricultural deal. The gods safeguarded and multiplied farm production, and in exchange humans had to share the produce with the gods. This deal served both parties, at the expense of the rest of the ecosystem.
Today in Nepal, devotees of the goddess Gadhimai celebrate her festival every five years in the village of Bariyapur. A record was set in 2009 when 250,000 animals were sacrificed to the goddess. A local driver explained to a visiting British journalist that ‘If we want anything, and we come here with an offering to the goddess, within five years all our dreams will be fulfilled.’26
Much of theist mythology explains the subtle details of this deal. The Mesopotamian Gilgamesh epic recounts that when the gods sent a great deluge to destroy the world, almost all humans and animals perished. Only then did the rash gods realise that nobody remained to make any offerings to them. They became crazed with hunger and distress. Luckily, one human family survived, thanks to the foresight of the god Enki, who instructed his devotee Utnapishtim to take shelter in a large wooden ark along with his relatives and a menagerie of animals. When the deluge subsided and this Mesopotamian Noah emerged from his ark, the first thing he did was sacrifice some animals to the gods. Then, tells the epic, all the great gods rushed to the spot: ‘The gods smelled the savour / the gods smelled the sweet savour / the gods swarmed like flies around the offering.’27 The biblical story of the deluge (written more than 1,000 years after the Mesopotamian version) also reports that immediately upon leaving the ark, ‘Noah built an altar to the Lord and, taking some of the clean animals and clean birds, he sacrificed burnt offerings on it. The Lord smelled the pleasing aroma and said in his heart: Never again will I curse the ground because of humans’ (Genesis 8:20–1).
This deluge story became a founding myth of the agricultural world. It is possible of course to give it a modern environmentalist spin. The deluge could teach us that our actions can ruin the entire ecosystem, and humans are divinely charged with protecting the rest of creation. Yet traditional interpretations saw the deluge as proof of human supremacy and animal worthlessness. According to these interpretations, Noah was instructed to save the whole ecosystem in order to protect the common interests of gods and humans rather than the interests of the animals. Non-human organisms have no intrinsic value, and exist solely for our sake.
After all, when ‘the Lord saw how great the wickedness of the human race had become’ He resolved to ‘wipe from the face of the earth the human race I have created – and with them the animals, the birds and the creatures that move along the ground – for I regret that I have made them’ (Genesis 6:7). The Bible thinks it is perfectly all right to destroy all animals as punishment for the crimes of Homo sapiens, as if the existence of giraffes, pelicans and ladybirds has lost all purpose if humans misbehave. The Bible could not imagine a scenario in which God repents having created Homo sapiens, wipes this sinful ape off the face of the earth, and then spends eternity enjoying the antics of ostriches, kangaroos and panda bears.
Theist religions nevertheless have certain animal-friendly beliefs. The gods gave humans authority over the animal kingdom, but this authority carried with it some responsibilities. For example, Jews were commanded to allow farm animals to rest on the Sabbath, and whenever possible to avoid causing them unnecessary suffering. (Though whenever interests clashed, human interests always trumped animal interests.28)
A Talmudic tale recounts how on the way to the slaughterhouse, a calf escaped and sought refuge with Rabbi Yehuda HaNasi, one of the founders of rabbinical Judaism. The calf tucked his head under the rabbi’s flowing robes and started crying. Yet the rabbi pushed the calf away, saying, ‘Go. You were created for that very purpose.’ Since the rabbi showed no mercy, God punished him, and he suffered from a painful illness for thirteen years. Then, one day, a servant cleaning the rabbi’s house found some newborn rats and began sweeping them out. Rabbi Yehuda rushed to save the helpless creatures, instructing the servant to leave them in peace, because ‘God is good to all, and has compassion on all he has made’ (Psalms 145:9). Since the rabbi showed compassion to these rats, God showed compassion to the rabbi, and he was cured of his illness.29
Other religions, particularly Jainism, Buddhism and Hinduism, have demonstrated even greater empathy to animals. They emphasise the connection between humans and the rest of the ecosystem, and their foremost ethical commandment has been to avoid killing any living being. Whereas the biblical ‘Thou shalt not kill’ covered only humans, the ancient Indian principle of ahimsa (non-violence) extends to every sentient being. Jain monks are particularly careful in this regard. They always cover their mouths with a white cloth, lest they inhale an insect, and whenever they walk they carry a broom to gently sweep any ant or beetle from their path.30
Nevertheless, all agricultural religions – Jainism, Buddhism and Hinduism included – found ways to justify human superiority and the exploitation of animals (if not for meat, then for milk and muscle power). They have all claimed that a natural hierarchy of beings entitles humans to control and use other animals, provided that the humans observe certain restrictions. Hinduism, for example, has sanctified cows and forbidden eating beef, but has also provided the ultimate justification for the dairy industry, alleging that cows are generous creatures, and positively yearn to share their milk with humankind.
Humans thus committed themselves to an ‘agricultural deal’. According to this deal, cosmic forces gave humans command over other animals, on condition that humans fulfilled certain obligations towards the gods, towards nature and towards the animals themselves. It was easy to believe in the existence of such a cosmic compact, because it reflected the daily routine of farming life.
Hunter-gatherers had not seen themselves as superior beings because they were seldom aware of their impact on the ecosystem. A typical band numbered in the dozens, it was surrounded by thousands of wild animals, and its survival depended on understanding and respecting the desires of these animals. Foragers had to constantly ask themselves what deer dream about, and what lions think. Otherwise, they could not hunt the deer, nor escape the lions.
Farmers, in contrast, lived in a world controlled and shaped by human dreams and thoughts. Humans were still subject to formidable natural forces such as storms and earthquakes, but they were far less dependent on the wishes of other animals. A farm boy learned early on to ride a horse, harness a bull, whip a stubborn donkey and lead the sheep to pasture. It was easy and tempting to believe that such everyday activities reflected either the natural order of things or the will of heaven.
It is no coincidence that the Nayaka of southern India treat elephants, snakes and forest trees as beings equal to humans, but have a very different view of domesticated plants and animals. In the Nayaka language a living being possessing a unique personality is called mansan. When probed by the anthropologist Danny Naveh, they explained that all elephants are mansan. ‘We live in the forest, they live in the forest. We are all mansan…So are bears, deer and tigers. All forest animals.’ What about cows? ‘Cows are different. You have to lead them everywhere.’ And chickens? ‘They are nothing. They are not mansan.’ And forest trees? ‘Yes – they live for such a long time.’ And tea bushes? ‘Oh, these I cultivate so that I can sell the tea leaves and buy what I need from the store. No, they aren’t mansan.’31
We should also bear in mind how humans themselves were treated in most agricultural societies. In biblical Israel or medieval China it was common to whip humans, enslave them, to
rture and execute them. Humans were considered as mere property. Rulers did not dream of asking peasants for their opinions and cared little about their needs. Parents frequently sold their children into slavery, or married them off to the highest bidder. Under such conditions, ignoring the feelings of cows and chickens was hardly surprising.
Five Hundred Years of Solitude
The rise of modern science and industry brought about the next revolution in human–animal relations. During the Agricultural Revolution humankind silenced animals and plants, and turned the animist grand opera into a dialogue between man and gods. During the Scientific Revolution humankind silenced the gods too. The world was now a one-man show. Humankind stood alone on an empty stage, talking to itself, negotiating with no one and acquiring enormous powers without any obligations. Having deciphered the mute laws of physics, chemistry and biology, humankind now does with them as it pleases.
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