Violence In Animal Farm Quotes

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HELPED are those who are content to be themselves; they will never lack mystery in their lives and the joys of self-discovery will be constant. HELPED are those who love the entire cosmos rather than their own tiny country, city, or farm, for to them will be shown the unbroken web of life and the meaning of infinity. HELPED are those who live in quietness, knowing neither brand name nor fad; they shall live every day as if in eternity, and each moment shall be as full as it is long. HELPED are those who love others unsplit off from their faults; to them will be given clarity of vision. HELPED are those who create anything at all, for they shall relive the thrill of their own conception, and realize an partnership in the creation of the Universe that keeps them responsible and cheerful. HELPED are those who love the Earth, their mother, and who willingly suffer that she may not die; in their grief over her pain they will weep rivers of blood, and in their joy in her lively response to love, they will converse with the trees. HELPED are those whose ever act is a prayer for harmony in the Universe, for they are the restorers of balance to our planet. To them will be given the insight that every good act done anywhere in the cosmos welcomes the life of an animal or a child. HELPED are those who risk themselves for others' sakes; to them will be given increasing opportunities for ever greater risks. Theirs will be a vision of the word in which no one's gift is despised or lost. HELPED are those who strive to give up their anger; their reward will be that in any confrontation their first thoughts will never be of violence or of war. HELPED are those whose every act is a prayer for peace; on them depends the future of the world. HELPED are those who forgive; their reward shall be forgiveness of every evil done to them. It will be in their power, therefore, to envision the new Earth. HELPED are those who are shown the existence of the Creator's magic in the Universe; they shall experience delight and astonishment without ceasing. HELPED are those who laugh with a pure heart; theirs will be the company of the jolly righteous. HELPED are those who love all the colors of all the human beings, as they love all the colors of the animals and plants; none of their children, nor any of their ancestors, nor any parts of themselves, shall be hidden from them. HELPED are those who love the lesbian, the gay, and the straight, as they love the sun, the moon, and the stars. None of their children, nor any of their ancestors, nor any parts of themselves, shall be hidden from them. HELPED are those who love the broken and the whole; none of their children, nor any of their ancestors, nor any parts of themselves, shall be hidden from them. HELPED are those who do not join mobs; theirs shall be the understanding that to attack in anger is to murder in confusion. HELPED are those who find the courage to do at least one small thing each day to help the existence of another--plant, animal, river, or human being. They shall be joined by a multitude of the timid. HELPED are those who lose their fear of death; theirs is the power to envision the future in a blade of grass. HELPED are those who love and actively support the diversity of life; they shall be secure in their differences. HELPED are those who KNOW.
Alice Walker
What about animals slaughtered for our consumption? who among us would be able to continue eating pork chops after visiting a factory farm in which pigs are half-blind and cannot even properly walk, but are just fattened to be killed? And what about, say, torture and suffering of millions we know about, but choose to ignore? Imagine the effect of having to watch a snuff movie portraying what goes on thousands of times a day around the world: brutal acts of torture, the picking out of eyes, the crushing of testicles -the list cannot bear recounting. Would the watcher be able to continue going on as usual? Yes, but only if he or she were able somehow to forget -in an act which suspended symbolic efficiency -what had been witnessed. This forgetting entails a gesture of what is called fetishist disavowal: "I know it, but I don't want to know that I know, so I don't know." I know it, but I refuse to fully assume the consequences of this knowledge, so that I can continue acting as if I don't know it.
Slavoj Žižek (Violence: Six Sideways Reflections)
The ten billion animals that are killed every year for meat and the virulent consequences of contemporary animal agricultural practices remain conspicuously absent from public discourse. How often have you seen media exposés on the violent treatment of farm animals and the corrupt practices of carnistic industry? Compare this with the amount of coverage afforded fluctuating gas prices or Hollywood fashion blunders. Most of us are more outraged over having to pay five cents more for a gallon of gas than over the fact that billions of animals, millions of humans, and the entire ecosystem are systematically exploited by an industry that profits from such gratuitous violence. And most of us know more about what the stars wore to the Oscars than we do about the animals we eat.
Melanie Joy (Why We Love Dogs, Eat Pigs, and Wear Cows: An Introduction to Carnism)
I have placed my wager on a vegetarian diet and I have enough respect for people like Frank, who have bet on a more humane animal agriculture, to support their kind of farming. This is not in the end a complicated position. Nor is it a veiled argument for vegetarianism. It is an argument for vegetarianism, but it’s also an argument for another, wiser animal agriculture and more honorable omnivory. If we are not given the option to live without violence, we are given the choice to center our meals around harvest or slaughter, husbandry or war. We have chosen slaughter. We have chosen war. That’s the truest version of our story of eating animals. Can we tell a new story?
Jonathan Safran Foer (Eating Animals)
I have often wondered how empathetic women have the courage to repeatedly expose themselves to trauma—entering animal labs, factory farms, and slaughterhouses to witness and record insidious treatment of nonhuman animals—while maintaining a semblance of emotional and psychological equilibrium. Authors in this anthology provide an answer: empathic people face misery head-on, not only to bring about much-needed change but as a means of coping. In a world where unconscionable violence and pervasive injustices are the norm, they have come to see activism as the lesser of two miseries. These women have found that their only hope for peace of mind is to walk straight into that pervasive misery and work for change
Lisa Kemmerer (Sister Species: Women, Animals and Social Justice)
the following prayer by Dr. Jane Goodall, who was named a UN Messenger of Peace for her continued world efforts, she seems to touch on most aspects of world conflict as we know them today and as they pertain to all living things. Prayer for World Peace We pray to the great Spiritual Power in which we live and move and have our being. We pray that we may at all times keep our minds open to new ideas and shun dogma; that we may grow in our understanding of the nature of all living beings and our connectedness with the natural world; that we may become ever more filled with generosity of spirit and true compassion and love for all life; that we may strive to heal the hurts that we have inflicted on nature and control our greed for material things, knowing that our actions are harming our natural world and the future of our children; that we may value each and every human being for who he is, for who she is, reaching to the spirit that is within,knowing the power of each individual to change the world. We pray for social justice, for the alleviation of the crippling poverty that condemns millions of people around the world to lives of misery—hungry, sick, and utterly without hope. We pray for the children who are starving,who are condemned to homelessness, slave labor, and prostitution, and especially for those forced to fight, to kill and torture even members of their own family. We pray for the victims of violence and war, for those wounded in body and for those wounded in mind. We pray for the multitudes of refugees, forced from their homes to alien places through war or through the utter destruction of their environment. We pray for suffering animals everywhere, for an end to the pain caused by scientific experimentation, intensive farming, fur farming, shooting, trapping, training for entertainment, abusive pet owners, and all other forms of exploitation such as overloading and overworking pack animals, bull fighting, badger baiting, dog and cock fighting and so many more. We pray for an end to cruelty, whether to humans or other animals, for an end to bullying, and torture in all its forms. We pray that we may learn the peace that comes with forgiving and the strength we gain in loving; that we may learn to take nothing for granted in this life; that we may learn to see and understand with our hearts; that we may learn to rejoice in our being. We pray for these things with humility; We pray because of the hope that is within us, and because of a faith in the ultimate triumph of the human spirit; We pray because of our love for Creation, and because of our trust in God. We pray, above all, for peace throughout the world. I love this beautiful and magnanimous prayer. Each request is spelled out clearly and specifically, and it asks that love, peace, and kindness be shown to all of earth’s creatures, not just its human occupants.
Joe Vitale (The Secret Prayer: The Three-Step Formula for Attracting Miracles)
But any intuition that vegetarianism and humanitarianism go together was shattered in the 20th-century by the treatment of animals under Nazism.266 Hitler and many of his henchmen were vegetarians, not so much out of compassion for animals as from an obsession with purity, a pagan desire to reconnect to the soil, and a reaction to the anthropocentrism and meat rituals of Judaism. In an unsurpassed display of the human capacity for moral compartmentalization, the Nazis, despite their unspeakable experiments on living humans, instituted the strongest laws for the protection of animals in research that Europe had ever seen. Their laws also mandated humane treatment of animals in farms, movie sets, and restaurants, where fish had to be anesthetized and lobsters killed swiftly before they were cooked. Ever since that bizarre chapter in the history of animal rights, advocates of vegetarianism have had to retire one of their oldest arguments: that eating meat makes people aggressive, and abstaining from it makes them peaceful. Some
Steven Pinker (The Better Angels of Our Nature: The Decline of Violence In History And Its Causes)
Robert Askins Brings ‘Hand to God’ to Broadway Chad Batka for The New York Times Robert Askins at the Booth Theater, where his play “Hand to God” opens on Tuesday. By MICHAEL PAULSON The conceit is zany: In a church basement, a group of adolescents gathers (mostly at the insistence of their parents) to make puppets that will spread the Christian message, but one of the puppets turns out to be more demonic than divine. The result — a dark comedy with the can-puppets-really-do-that raunchiness of “Avenue Q” and can-people-really-say-that outrageousness of “The Book of Mormon” — is “Hand to God,” a new play that is among the more improbable entrants in the packed competition for Broadway audiences over the next few weeks. Given the irreverence of some of the material — at one point stuffed animals are mutilated in ways that replicate the torments of Catholic martyrs — it is perhaps not a surprise to discover that the play’s author, Robert Askins, was nicknamed “Dirty Rob” as an undergraduate at Baylor, a Baptist-affiliated university where the sexual explicitness and violence of his early scripts raised eyebrows. But Mr. Askins had also been a lone male soloist in the children’s choir at St. John Lutheran of Cypress, Tex. — a child who discovered early that singing was a way to make the stern church ladies smile. His earliest performances were in a deeply religious world, and his writings since then have been a complex reaction to that upbringing. “It’s kind of frustrating in life to be like, ‘I’m a playwright,’ and watch people’s face fall, because they associate plays with phenomenally dull, didactic, poetic grad-schoolery, where everything takes too long and tediously explores the beauty in ourselves,” he said in a recent interview. “It’s not church, even though it feels like church a lot when we go these days.” The journey to Broadway, where “Hand to God” opens on Tuesday at the Booth Theater, still seems unlikely to Mr. Askins, 34, who works as a bartender in Brooklyn and says he can’t afford to see Broadway shows, despite his newfound prominence. He seems simultaneously enthralled by and contemptuous of contemporary theater, the world in which he has chosen to make his life; during a walk from the Cobble Hill coffee shop where he sometimes writes to the Park Slope restaurant where he tends bar, he quoted Nietzsche and Derrida, described himself as “deeply weird,” and swore like, well, a satanic sock-puppet. “If there were no laughs in the show, I’d think there was something wrong with him,” said the actor Steven Boyer, who won raves in earlier “Hand to God” productions as Jason, a grief-stricken adolescent with a meek demeanor and an angry-puppet pal. “But anybody who is able to write about such serious stuff and be as hilarious as it is, I’m not worried about their mental health.” Mr. Askins’s interest in the performing arts began when he was a boy attending rural Texas churches affiliated with the conservative Lutheran Church-Missouri Synod denomination; he recalls the worshipers as “deeply conservative, old farm folks, stone-faced, pride and suffering, and the only time anybody ever really livened up was when the children’s choir would perform.” “My grandmother had a cross-stitch that said, ‘God respects me when I work, but he loves me when I sing,’ and so I got into that,” he said. “For somebody who enjoys performance, that was the way in.” The church also had a puppet ministry — an effort to teach children about the Bible by use of puppets — and when Mr. Askins’s mother, a nurse, began running the program, he enlisted to help. He would perform shows for other children at preschools and vacation Bible camps. “The shows are wacky, but it was fun,” he said. “They’re badly written attempts to bring children to Jesus.” Not all of his formative encounters with puppets were positive. Particularly scarring: D
Anonymous
Aussi une telle sensibilité littéraire se méfie-t-elle à la fois de ceux qui soutiennent que la littérature, l'art doivent être au service d'une idée - car derrière l'« idée » , c'est un parti qui veille à ses intérêts -, et des littérateurs ou des artistes qui « ne s'intéressent pas à la politique » et qui font de « de l'art pour l'art », du pur esthétisme. L'enjeu est de pouvoir tracer une claire frontière entre l'art et la propagande. Cependant, dans la mesure où l'art s'intéresse à la politique, la frontière doit être constamment repensée en fonction du contexte. « A l'évidence, un poète est plus qu'un penseur et un éducateur, même s'il doit aussi être cela », affirme Orwell. [...] Orwell prend comme exemple Émile Zola : « Les scènes de violence décrites dans "Germinal" ou "La Débâcle" sont censées exprimer la corruption capitaliste, mais ce sont aussi tout simplement des scènes. » Mais l'art est également une véritable manière de résister et peut servir au combat.
Mériam Korichi (Animal Farm)
In the racist, sexist, speciesist United States, non-white racialized minorities and women are subjected to more than their share of horrific violence, but no human being would wish to trade places with nonhuman animals in a factory farm or laboratory.
Lisa Kemmerer (Sister Species: Women, Animals and Social Justice)
It is my opinion that animal activists who stand against factory farming are among the most courageous people in America. They must brave the light of their own convictions, and stand against ridicule, hatred, and violence toward both the animals and themselves for pointing out the obvious—that animals are living beings and deserving of respect".-- Tamira Ci Thayne
Tamira Ci Thayne
It is my opinion that animal activists who stand against factory farming are among the most courageous people in America. They must brave the light of their own convictions, and stand against ridicule, hatred, and violence toward both the animals and themselves for pointing out the obvious—that animals are living beings and deserving of respect.
Tamira Ci Thayne
And maybe she would have carried this thing with her the rest of her life, this secret pain, this secret worry, but who doesn't? Who doesn't know their lives are built on top of bones? Who doesn't carry inside them that it's only brutal violence keeping this world afloat? Child slaves making our clothes, factory farms turning animals to slurry, nations of plastic floating in the ocean.
Jordan Harper (Everybody Knows)
I have little fear walking up to a pig on a farm or my neighbor’s dog, but I wouldn’t dream of approaching a wild boar or a wolf in the same way. Over generations of breeding, farmers have reduced the aggressiveness of these and other animals by selecting for lower levels of testosterone and higher levels of serotonin.36 Correspondingly, many domesticated species have smaller faces. Intriguingly, some wild species also evolved reduced aggression, less territoriality, and more tolerance on their own through another kind of selection known as self-domestication. The best example are bonobos. Bonobos are the rarer, less well-known cousins of chimpanzees that live only in remote forests south of the Congo River in Africa. But unlike male chimpanzees and gorillas, male bonobos rarely engage in regular, ruthless, reactive violence. Whereas male chimpanzees frequently and fiercely attack each other to achieve dominance and regularly beat up females, male bonobos seldom fight.37 Bonobos also engage in much less proactive violence. Experts hypothesize that bonobos self-domesticated because females were able to form alliances that selected for cooperative, unaggressive males with lower levels of androgens and higher levels of serotonin.38 Tellingly, like humans, bonobos also have smaller browridges and smaller faces than chimpanzees.39 Many scientists are testing the idea that humans also self-domesticated.40 If so, I’d speculate this process involved two stages. The first reduction occurred early in the genus Homo through selection for increased cooperation with the origins of hunting and gathering. The second reduction might have occurred within our own species, Homo sapiens, as females selected for less reactively aggressive males.
Daniel E. Lieberman (Exercised: Why Something We Never Evolved to Do Is Healthy and Rewarding)
In the racist, sexist United States, nonwhite racialized minorities—and women in particular—are subjected to more than their share of horrific violence, but no human being would wish to trade places with nonhuman animals in factory farms or laboratories. . . . The legal status of women and nonwhite racialized minorities has improved markedly in the past fifty years; matters have grown considerably worse for nonhuman animals.
Lisa Kemmerer (Sister Species: Women, Animals and Social Justice)
In the racist, sexist United States, nonwhite racialized minorities—and women in particular—are subjected to more than their share of horrific violence, but no human being would wish to trade places with nonhuman animals in factory farms or laboratories. . . . The legal status of women and nonwhite racialized minorities has improved markedly in the past fifty years; matters have grown considerably worse for nonhuman animals.
Lisa Kemmerer (Sister Species: Women, Animals and Social Justice)
The unholy alliance of science, technology, and industry has given birth to monstrous offspring that threaten the very future of the planet. From factory farming to the harvesting of human eggs, commodified science and technology comes with a utilitarian ethic. Life is cheap. Forests, animals, and people are raw materials. Everyone and everything is expendable.50 Whatever brings the greatest profit is worth the violence. God is calling the church in the night to retrieve the meaning of stewardship first and foremost as caring for the earth.51 Evangelism is not good news until it is good news for all of creation, for humanity, animals, plants, water, and soil, for the earth that God created and called good.
Elaine A. Heath (The Mystic Way of Evangelism: A Contemplative Vision for Christian Outreach)