Back to StoriesWhat Does It Mean To Be An Animal Person?
MOJO: You recently wrote a piece in Psychology Today about controversy that erupted in the United Kingdom. Tell us about that.
November 22, 2017
What Does It Mean To Be An Animal Person?Renowned Ethologist Marc Bekoff Sounds Off On Grizzly Hunting And Science Focused on Animal Intelligence And Emotions
To him, animal people are those who respect the value and spirit intrinsic
in non-human beings.
Bekoff has devoted his professional life to exploring the emotions
and intelligence of other animals, including those who walk on two legs. If
there’s a species that sometimes leaves him bewildered, it is Homo sapiens—in particular the stubborn
unwillingness some of us have to recognize that sentience flows between us and
other creatures.
What is sentience? Bekoff
describes it as the ability to feel, sense and relate not only to other beings
but to be in relationship with our surroundings. It is most poignantly visible,
he says, in environments where species naturally evolve and where ecological
systems are complex.
Advancements in science, he notes, are affirming what animal people
have known for a long time. “The more that we look the more we discover about
the cognitive and emotional lives of animals,” he said. “It’s not merely a
matter of sentience being out there but that it is humbling to learn how it actually
surrounds us in such rich abundance.”
Bekoff, professor emeritus at the University of Colorado-Boulder and a columnist for Psychology Today,
has been an outspoken, sometimes controversial figure in pushing society out of
its conventional comfort zone and challenging people to consider a more expanded
view of the animal kingdom.
A prolific writer and provocative lecturer who has spent a lot of
time in Greater Yellowstone, Bekoff earlier this year penned a new book with
co-author Jessica Pierce titled The Animals’ Agenda: Freedom, Compassion, and
Coexistence in the Human Age. The acclaimed work explores the right of animals
to exist free, their survival not having to be justified or validated by
humans.
Fundamentally, Bekoff and Pierce reject the many ways that humans
compartmentalize animals in order to rationalize their abuse and
exploitation. They refuse to accept the
lines of demarcation that some create in classifying animals as “higher” or “lower”, more valuable or less,
wild or tame; they dismiss as artificial constructs distinctions that some try
to make, for example, between wolf and family dog, elk and black Angus,
barnyard cat or cougar.
Not long ago, Mountain Journal had a conversation with Bekoff about
the release of his book with Pierce. Our exchange comes at a time when the
state of Wyoming is leading the charge to bring back a trophy hunt of Greater Yellowstone
grizzly bears—a proposal Bekoff calls “barbaric”.
"This move to recommence 'sport hunting' of grizzlies by Wyoming
isolates the state and is out of step with what's happening globally," Bekoff says. "Consider Jackson Hole Mother Grizzly 399. The attraction and affection people feel for her show how they
resonate with her as a wild being. And, Wyoming will shoot itself in the
foot, so to speak, by beginning to kill grizzlies once again."
While he faults neither predators for eating prey, nor some people
who hunt for subsistence to put food on the table, Bekoff, himself a committed vegan,
condemns people “who kill animals for fun, pleasure and sport.”
If Americans are horrified at the thought of people felling elephants, rhinos, and African lions for trophies, Bekoff says there should be equal outrage over those wishing to kill wolves and grizzlies for sport in the West.
If Americans are horrified at the thought of people felling
elephants, rhinos, and African lions for trophies, he says there should be equal outrage over those wishing to kill wolves and
grizzlies for sport in the West. However, he reserves his harshest rebukes for the organizers of
“hunting derbies” in which prizes and money are offered to those who shoot the
most predators. Equally repulsive, he
says, are those who blast prairie dogs and film the blood-letting for hunting
shows.
Years ago, Bekoff conducted studies of coyotes that grew out of
pioneering work done by Jackson Hole biologist (and Mountain Journal columnist)
Dr. Franz Camenzind, who studied coyote packs in Wyoming and documented complex
social behavior. Those studies were foundational in engendering more
appreciation for the family values present in canid packs.
In Mountain Journal’s conversation with Bekoff, the topics were
wide ranging.
MOUNTAIN JOURNAL: Why do you think animal
rights doesn’t possess political/social traction in the rural West?
MARC BEKOFF:
That's a great question that could take many books to answer. I don't think
there's only one answer to this question. I'm honestly not sure, because I know
some people who live in the rural West who do all they can do to protect other
animals from human intrusions into their lives, intrusions that include harming
and killing them.
Among other possible reasons are included that (1)
those who advocate for animal rights are mistakenly stereotyped as people who
don't care about humans -- not true at all; (2) animal rights activists
are radicals who resort to violence against humans -- only a very few do; (3)
those who choose to Iive away from other people don't want to be told what to
do; (4) many people view nonhumans as valuable only if they can serve humans --
they only have what's called instrumental value based on their utility to
humans -- rather than intrinsic value which simply means they're valuable
because they're alive and deserve to be left alone; and (5) those who make
their living off of nonhumans see animal rights activists as negatively
influencing their incomes.
MOJO: Are those concerns and fears valid?
BEKOFF: No more so than the concerns of those who denied
that the fundamental rights of decency, dignity, and moral and ethical respect
were owed to fellow humans at the dawn of the civil rights movement.
MOJO: Do you care about other
humans?
BEKOFF: Of course I
do. I’m human. But if humans aren’t going to stand up for others who have no
voice and who desperately need advocates in this human-centric world, then who’s
going to do it?
MOJO: Having written several books about the inner
lives of animals, what new ground are you treading with "The Animals'
Agenda: Freedom, Compassion, and Coexistence in the Human Age"?
BEKOFF: Our book took root out of a
shared sense of frustration Jessica and I had with science—and with a
particular kind of science. We had both assumed, earlier in our careers, that
the scientific study of the emotional and cognitive lives of animals would lead
to major changes in how humans treat other animals—how could it not? Once
people see that animals are intelligent and feeling creatures, just like us,
they won’t be able, in good conscience, to
inflict suffering and deprivations that compromise the freedom to have the best
lives possible.
MOJO: But you don’t believe that
data alone are enough, right?
BEKOFF: Correct.
Data take us only so far. The Animals’ Agenda was our attempt to figure
out why science is failing animals. The answer, in brief, is that the study of
animal emotions and cognition has been channeled into
animal welfare science. And “welfare science” is not science in the service of
animals, but rather science in the service of humans and industry. Indeed, as
we delved into our research for the book, it became pretty clear that the word
“welfare” is a dirty little lie: Whenever you see the word “welfare” in the
literature, you can be pretty sure something unpleasant is being done to
animals. The word “humane” is equally troublesome.
MOJO: How so?
BEKOFF: The
science of animal well-being that we develop in The Animals’ Agenda focuses on individual animals and would not allow animals to be used
and abused in the way that welfarism allows. Welfarism puts human needs first,
and tries to accommodate animals within the “human needs first” framework.
Well-being broadens the question of “what do animals want and need” beyond the
welfare box, and tries to understand animal preferences from the animals’ point
of view.
For example, welfarism asks whether mink on a fur farm would prefer
taller or shorter cages; well-being challenges the idea mink should be in
battery cages on a fur farm in the first place, because they cannot have true
well-being or “good lives” under such conditions—no matter how many welfare
modifications we make.
MOJO: But isn’t
‘animal welfare’ the watchword of the animal rights movement?
BEKOFF: It is to
some extent. However, simply put, good animal welfare just isn’t good enough
for the billions of nonhuman animals who are used in a wide variety of
human-controlled venues, ranging from so-called factory farms, to laboratories,
zoos and circuses, to pets, to wild animals and conservation efforts both in captivity
and in more natural settings.
MOJO: Is it that
people are resistant to acknowledging a change in thinking about animal
intelligence and animal emotions or just unaware?
BEKOFF: Jessica
and I write about the knowledge translation gap, referring to the practice of ignoring
tons of science showing that other animals are sentient beings and going ahead
and causing intentional harm in human-oriented arenas.
On the broad scale, it
means that what we now know about animal cognition and emotion has not yet been
translated into an evolution in human attitudes and practices. A great example
of the knowledge translation gap is found in the wording of the federal Animal
Welfare Act (AWA), which explicitly excludes rats and mice from kingdom
Animalia (even though a first grader knows that rats and mice are animals). In
post-election parlance, we could also call the AWA’s slip up an “alternative
fact.”
Longtime friends Bekoff and Dr. Jane Goodall in 1998. Together they founded Ethologists for the Ethical Treatment of Animals. Bekoff also co-edited a book, "The Jane Effect" about Goodall's global role in inspiring young people to get involved with conservation.
BEKOFF: In mid November, the Tories in the UK voted that
nonhumans aren’t sentient and don’t feel pain. This is singularly absurd and
anti-science. We need to stop pretending that other animals are unfeeling
objects with whom we can do whatever we like.
MOJO: How is biological research failing wildlife? As you well
know, what sets Greater Yellowstone apart from every other ecosystem in the
Lower 48 and much of the world is its diversity of mostly free-ranging animals.
In order for it to persist, what needs to change?
BEKOFF: I'm a
hands-off ethologist/conservationist and I’m pretty much willing to let
"nature take its course." Yes, nonhumans do harm and kill one another
on occasion, and yes, they can become a "problem" when they come into
conflict with humans in an increasingly human-dominated world, but it's pretty
clear that many programs that are centered on killing sprees don't work. I
fully realize that people want "quick fixes" to "problems"
at hand, but they rarely work.
Allowing nature to take its course and taking a
long-range perspective needs to be given a chance, although there may be
situations that arise for short or longer periods of time that we don't like.
We are living in a epoch called the Anthropocene, also called "the age of
humanity." I prefer to call it "the rage of inhumanity," and
Jessica and I write about this in The
Animals' Agenda.
MOJO: Let’s talk about proposals to sport hunt grizzly bears in the Greater
Yellowstone Ecosystem. What are your
thoughts on why states would proceed with advancing such a widely unpopular
idea? How does the proposed sport hunting of grizzlies fit within the
larger context of 21st century sport hunting and, moreover, and why has
answering the question of whether we should sport hunt been left out of the
conversation of what ESA recovery means?
BEKOFF: I am 100
percent against all sport/trophy hunting. I think that the drive to kill grizzlies
and many other nonhuman animals stems from misinformed ideas that hunting is
good for conservation and that some people simply like to kill other animals
for a wide variety of reasons. Allowing hunting and fishing on so-called
refuges is an egregious error which I address in Hunting for Fun on National Refuges
is Just Fine, Says USFWS.
If other
animals can't feel safe on refuges, there is no place where they can. Readers
can find more information in these essays and many links therein, all available
for free online. Two other pieces I’ve penned
are Why People Hunt: The Psychology of
Killing Other Animals and Why Men Trophy Hunt: Showing Off and
the Psychology of Shame.
MOJO: State game agencies claim they need to sell hunting licenses,
including those of grizzlies, to stay in business? What do you say?
BEKOFF: I say they
should raise the money but advocating by non-lethal means. They also claim that
they have to sell the licenses “in the name of conservation," but of course there aren't data that
support this point of view. If they changed their ways and asked for money by
having people go "out into nature" without harming or killing other
beings in the long run this would result in people having more respect for
other nature for what and who "other nature" truly are, not for their
"value" in terms of how they serve us by activities such as killing
them. I would like to see a moratorium on selling hunting and fishing licenses
to see how alternative non-killing campaigns could work.
MOJO: You have seen moments
arrive in people when they look upon animals with new appreciation and
respect. What are some of the catalysts for changing perspective?
BEKOFF: One
catalyst is humans coming to see other animals as feeling and sentient beings
who only want what we all want, namely to live in peace and safety. Another
catalyst is people coming to realize that other animals have rich and deep
emotional lives and suffer at our hands when we wantonly trespass into their
lives for our, not their, benefits. In addition, many
people realize that we're losing species at an unprecedented rate. They want their children and
future generations to inherit a planet that is rich in biodiversity and they
change their perspective when they realize that if we continue down the road
we're on, their children and others will inherit a planet devoid of fascinating
beings and landscapes.
MOJO: When you think of the word
sentience in wildlife, what examples come to mind?
BEKOFF: There are
so many it's impossible to list them. All of the large charismatic megafauna
including mammals and birds, fishes, amphibians, and reptiles of all varieties,
and likely many insects. We’re learning more and more about the taxonomic
distribution of sentience, so closing the door on membership in the
"sentience club" should be strongly discouraged, because solid research is showing how many
surprises there really are.
MOJO: You're one of America's leading
communicators on the subject of animal intelligence and you've been closely involved with your good friend, the conservationist and chimpanzee researcher Dr. Jane Goodall. First of all, what is
ethology and why does it matter?
BEKOFF: Ethology
is the study of animal behavior.
Most ethologists perform their research in the field, and many focus on one or
more areas of study suggested by Nobel laureate Niki Tinbergen. These
include evolution (Why
did a behavior evolve? What is it good for?); adaptation (How
does a particular behavior allow an individual to adapt to the immediate situation?
How does it contribute to individual reproductive fitness?); causation (an overt cause
is like a red light that causes you to put your foot on the brake of your car;
an internal cause is like a hormonal or neural reaction that causes you to startle); and ontogeny (the development
and the emergence of individual differences and the role of learning).
Subsequently,
University of Tennessee psychologist Gordon Burghardt added the question
of personal experience to
Tinbergen’s scheme. The wide-ranging importance of ethological
investigations was highlighted in 1973 when Konrad Lorenz—along with Niko
Tinbergen, who is often called the curious naturalist, and Karl von
Frisch, for his work on bee language—jointly won the Nobel Prize in Physiology
or Medicine.
MOJO:
What new insights have you personally divined?
BEKOFF: In my
studies, I take a strongly comparative, evolutionary, and ecological approach,
which means I look for similarities and differences among different species; I
try to understand why particular behavior patterns have evolved and why they
are maintained in (selected for), or disappear from, a species’ repertoire. I
also observe how behavior changes in different social and ecological venues. Of
course, it’s rare that one or only a few studies can do all this, and that’s
why it’s so important for researchers to share results and talk with one
another.
MOJO: What are some of the most profound discoveries
you've made with regard to animal sentience that you never expected.
BEKOFF: I'm not
sure I can answer this with any single example. In my fieldwork with coyotes living
around Blacktail Butte, observing the incredible variability among individuals
with different personalities always fascinated me, as it did when I studied Adélie penguins in Antarctica.
Even infant coyotes when they first emerge from their den and very young
penguins hanging out around their nests of stones can be recognized by their
unique personalities, some bold, some shy, and some very playful. Overall, I
continue to be floored by how smart and emotional all sorts of nonhumans are,
not only mammals and birds, but also fishes, reptiles, and amphibian, and some
invertebrates as well. One repeated discovery is that just when you think you
know all or most of what there is to know about specific individuals or
species, you learn that you don't and there always is more to learn.
MOJO: Finally,
having just lost a beloved canine companion, how do we know that animals love us?
BEKOFF: I'm very
sorry to hear about your loss. I know how hard it is. We know that other
animals love us in the same way we might know that other people love us. While
animals can't say "I love you" using any human language, they can
tell us how they feel by seeking us out when we're gone -- looking for us and
pacing about, missing us when we're gone, often displayed by moping around,
refusing to eat or to play, and whining, and by preferring us to other humans
when the animal is with a group of people.
There's no doubt whatsoever that nonhuman animals have the ability to love other individuals, including humans, and we
just need to observe them closely when they're with the individuals they love
and see what they do when their nonhuman and human friends are gone.
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