Leather Products Quotes

Donald Watson, who founded The Vegan Society in 1944 and who lived a healthy, active life until passing on in 2005, maintained that dairy products, such as milk, eggs, and cheese, were every bit as cruel and exploitive of sentient animal life as was slaughtering animals for their flesh: “The unquestionable cruelty associated with the production of dairy produce has made it clear that lactovegetarianism is but a half-way house between flesh-eating and a truly humane, civilised diet, and we think, therefore, that during our life on earth we should try to evolve sufficiently to make the ‘full journey.’” He also avoided wearing leather, wool or silk and used a fork, rather than a spade in his gardening to avoid killing worms. Let us instil in others the reverence or life that Donald Watson had and that he passed on to us.

So it is always preferable to discuss the matter of veganism in a non-judgemental way. Remember that to most people, eating flesh or dairy and using animal products such as leather, wool, and silk, is as normal as breathing air or drinking water. A person who consumes dairy or uses animal products is not necessarily or usually what a recent and unpopular American president labelled an "evil doer.

And the touch of her own mask, at first cool and clammy leather, but quickly like a second skin, and the play it gives her, herself a stage, her every breath a performance, and yet (herein lies the magic) also and entirely true. Every game, every lie flirting and cruel - and the house is full of them, games and lies - is real as knives, for the masquerade has come to define the night. The false face of everyday, that hides reality beneath flesh and skin, is itself hidden beneath the fantasy that, because it is a product and reflection of the mind, is an honest facade. Sadie has lived a wary, defensive life, always urged by that self-preserving instinct to stay small, hidden, safe. She did not know she had an imp inside her until she wore it on her face. ("One Of The Hungry Ones")

Perhaps the most serious obstacle impeding the evolution of a land ethic is the fact that our educational and economic system is headed away from, rather than toward, an intense consciousness of land. Your true modern is separated from the land by many middlemen, and by innumerable physical gadgets. He has no vital relation to it; to him it is the space between cities on which crops grow. Turn him loose for a day on the land, and if the spot does not happen to be a golf links or a "scenic" area, he is bored stiff. If crops could be raised by hydroponics instead of farming, it would suit him very well. Synthetic substitutes for wood, leather, wool, and other natural land products suit him better than the originals. In short, land is something he has "outgrown

But even while Rome is burning, there’s somehow time for shopping at IKEA. Social imperatives are a merciless bitch. Everyone is attempting to buy what no one can sell.  See, when I moved out of the house earlier this week, trawling my many personal belongings in large bins and boxes and fifty-gallon garbage bags, my first inclination was, of course, to purchase the things I still “needed” for my new place. You know, the basics: food, hygiene products, a shower curtain, towels, a bed, and umm … oh, I need a couch and a matching leather chair and a love seat and a lamp and a desk and desk chair and another lamp for over there, and oh yeah don’t forget the sideboard that matches the desk and a dresser for the bedroom and oh I need a coffeetable and a couple end tables and a TV-stand for the TV I still need to buy, and don’t these look nice, whadda you call ’em, throat pillows? Oh, throw pillows. Well that makes more sense. And now that I think about it I’m going to want my apartment to be “my style,” you know: my own motif, so I need certain decoratives to spruce up the decor, but wait, what is my style exactly, and do these stainless-steel picture frames embody that particular style? Does this replica Matisse sketch accurately capture my edgy-but-professional vibe? Exactly how “edgy” am I? What espresso maker defines me as a man? Does the fact that I’m even asking these questions mean I lack the dangling brass pendulum that’d make me a “man’s man”? How many plates/cups/bowls/spoons should a man own? I guess I need a diningroom table too, right? And a rug for the entryway and bathroom rugs (bath mats?) and what about that one thing, that thing that’s like a rug but longer? Yeah, a runner; I need one of those, and I’m also going to need…

American whale oil lit the world. It was used in the production of soap, textiles, leather, paints, and varnishes, and it lubricated the tools and machines that drove the Industrial Revolution. The baleen cut from the mouths of whales shaped the course of feminine fashion by putting the hoop in hooped skirts and giving form to stomachtightening and chest-crushing corsets. Spermaceti, the waxy substance from the heads of sperm whales, produced the brightest- and cleanest-burning candles the world has ever known, while ambergris, a byproduct of irritation in a sperm whale’s bowel, gave perfumes great staying power and was worth its weight in gold.

There are some animal advocates who say that to maintain that veganism is the moral baseline is objectionable because it is “judgmental,” or constitutes a judgment that veganism is morally preferable to vegetarianism and a condemnation that vegetarians (or other consumers of animal products) are “bad” people. Yes to the first part; no to the second. There is no coherent distinction between flesh and other animal products. They are all the same and we cannot justify consuming any of them. To say that you do not eat flesh but that you eat dairy or eggs or whatever, or that you don’t wear fur but you wear leather or wool, is like saying that you eat the meat from spotted cows but not from brown cows; it makers no sense whatsoever. The supposed “line” between meat and everything else is just a fantasy–an arbitrary distinction that is made to enable some exploitation to be segmented off and regarded as “better” or as morally acceptable. This is not a condemnation of vegetarians who are not vegans; it is, however, a plea to those people to recognize their actions do not conform with a moral principle that they claim to accept and that all animal products are the result of imposing suffering and death on sentient beings. It is not a matter of judging individuals; it is, however, a matter of judging practices and institutions. And that is a necessary component of ethical living.

An abolitionist is, as I have developed that notion, one who (1) maintains that we cannot justify animal use, however “humane” it may be; (2) rejects welfare campaigns that seek more “humane” exploitation, or single-issue campaigns that seek to portray one form of animal exploitation as morally worse than other forms of animal exploitation (e.g., a campaign that seeks to distinguish fur from wool or leather); and (3) regards veganism, or the complete rejection of the consumption or use of any animal products, as a moral baseline. An abolitionist regards creative, nonviolent vegan education as the primary form of activism, because she understands that the paradigm will not shift until we address demand and educate people to stop thinking of animals as things we eat, wear, or use as our resources.

Although per capita income doubled during the half-century, not all sectors of society shared equally in this abundance. While both rich and poor enjoyed rising incomes, their inequality of wealth widened significantly. As the population began to move from farm to city, farmers increasingly specialized in the production of crops for the market rather than for home consumption. The manufacture of cloth, clothing, leather goods, tools, and other products shifted from home to shop and from shop to factory. In the process many women experienced a change in roles from producers to consumers with a consequent transition in status. Some craftsmen suffered debasement of their skills as the division of labor and power-driven machinery eroded the traditional handicraft methods of production and transformed them from self-employed artisans to wage laborers. The resulting potential for class conflict threatened the social fabric of this brave new republic.

To sit indoors was silly. I postponed the search for Savchenko and Ludmila till the next day and went wandering about Paris. The men wore bowlers, the women huge hats with feathers. On the café terraces lovers kissed unconcernedly - I stopped looking away. Students walked along the boulevard St. Michel. They walked in the middle of the street, holding up traffic, but no one dispersed them. At first I thought it was a demonstration - but no, they were simply enjoying themselves. Roasted chestnuts were being sold. Rain began to fall. The grass in the Luxembourg gardens was a tender green. In December! I was very hot in my lined coat. (I had left my boots and fur cap at the hotel.) There were bright posters everywhere. All the time I felt as though I were at the theatre. I have lived in Paris off and on for many years. Various events, snatches of conversation have become confused in my memory. But I remember well my first day there: the city electrified my. The most astonishing thing is that is has remained unchanged; Moscow is unrecognizable, but Paris is still as it was. When I come to Paris now, I feel inexpressibly sad - the city is the same, it is I who have changed. It is painful for me to walk along the familiar streets - they are the streets of my youth. Of course, the fiacres, the omnibuses, the steam-car disappeared long ago; you rarely see a café with red velvet or leather settees; only a few pissoirs are left - the rest have gone into hiding underground. But these, after all, are minor details. People still live out in the streets, lovers kiss wherever they please, no one takes any notice of anyone. The old houses haven't changed - what's another half a century to them; at their age it makes no difference. Say what you will, the world has changed, and so the Parisians, too, must be thinking of many things of which they had no inkling in the old days: the atom bomb, mass-production methods, Communism. But with their new thoughts they still remain Parisians, and I am sure that if an eighteen-year-old Soviet lad comes to Paris today he will raise his hands in astonishment, as I did in 1908: "A theatre!