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I Am Not A Hamburger
Should cows have the right not to be placed in a hamburger? End Animal Slaughter Contributor LYNLEY TULLOCH thinks they should.
New Zealand-owned Pizza chain Hell was recently in the news when they covertly added a Beyond Meat patty to their burger pizza. It is suggested that they were in breach of the NZ Fair Trading Act, which protects consumers from being misled.
Lawyer Ray Neild is quoted as saying: “What does a reasonable consumer expect if it says “burger”? A reasonable consumer is going to think that means meat.”
But what is reasonable for the consumer is not necessarily so hunky dory for the bovine. In fact, if bovines were extended human rights they would well and truly be on solid ground to seek legal remedy. They would no doubt ask to make it illegal to murder bovines in order to put them in a burger patty, or on a pizza, or for any other reason. If a bovine had the same rights that are bequeathed to humans under the Universal Declaration of Human Rights it would be complete pande-moo-nium.
Let’s face it, by being made into a burger the bovine has a substantial amount of her rights breached. These include her right to life, health, liberty, self-determination. equal protection of the law, nondiscrimination and protection against torture.
The bovine’s right to life seems to be a pretty clear cut case, seeing that she has ended up as a medium rare patty in your burger. To get there she had to be dead. You may be ok with this. but the bovine, bless her, is probably not. I think I am in pretty safe territory when I say that no bovine goes to his or her death willingly, especially for no other purpose than to fill space between two bread buns alongside the lettuce and tomato.
If a bovine were accorded the right to good health she would also not end up in a burger. Not only is eating burgers bad for the bovine’s health, but also for yours. Meat eating is linked to many cancers, specifically colon cancer. It is also bad for the heart, causing fatty deposits which contribute to heart disease. It goes without saying that eating burgers is bad for the bovine’s heart which, not to put too fine a point on it, must desist in order for her to become a burger. Meat, as the saying goes, ‘stops a beating heart.’
And what about the bovine’s right to self-determination? The bovine currently has none. She is caught up in a system where her very existence is predicated on her demise. Her life is determined by others, who seek to profit from her death. Years of domestication have rendered her docile enough to keep captive until she is deemed ready for the slaughterhouse. She may be used to breed other calves for meat, or her body may be used for milking before it is spent and sold off as cheap hamburger fodder or pet food. There is no self-determination for bovines at any stage of their short existence.
As for equal protection of the law, the bovine has none of this either. She is not protected, as humans are, from murder, forced impregnation, denial of liberty, or incarceration. She is at the mercy of the laws of the country she was born into that determine acceptable ‘welfare standards’ for her upkeep. However, these are routinely transgressed, and in some countries completely absent.
The right of bovines to nondiscrimination is clearly flouted. Bovines, like other animals who are farmed, are discriminated against on the basis of their species. She may be born into a bovine body, but she is still able to think, feel, hope, fear, and form attachments. Just because she is a bovine, does not mean she is not an individual whose life matters to her. Despite this, she is discriminated against, simply because she is a bovine.
What about her right to protection against torture? Surely we don’t torture bovines? Sadly, we do. They have their horns burned off, with 97% of New Zealand farmers using the hot iron cautery method.. If the calf is less than nine months old it is recommended pain relief is used, but this is not a legal requirement. Young male calves often have tight rings put around their scrotum so the blood supply is cut off, causing the testicles to drop off. Some bovines used to have their tails cut off, but since October 2018 this is illegal. The law grants small mercies. Bovines also often experience distress by being given inadequate shelter, braving the wind, rain and biting cold in winter and the hot sun with no shade in summer. When they are transported to the slaughterhouse bovines are put in trucks and electric prods may be used to move them along. They often travel long distances in hot conditions only to arrive at the gates to Hades Underworld, with a one-way entry ticket purchased on their behalf. They come out in dismembered pieces; even in death they are not given any dignity.
It would be disingenuous to suggest that all human rights be extended to animals. For example, the right to education and freedom of religion and participation in government would be a trifle bizarre. No one really wants a bull lining up at the polling booth, horns and balls intact, ready to express his right to vote. However, animals can be given some rights within human law that would protect them from being so badly abused. We should bequeath to animals the freedom from human use and exploitation, and that, of course, means not murdering and eating them.
So in response to Lawyer Ray Neild’s comment about the expectation of ‘reasonable consumers’ I would like to shift the goal posts. A ‘reasonable consumer’ should find murder of an animal to be entirely unreasonable.
Hell General Manager Ben Cumming is to be commended. He is quoted as saying: “We care about the planet and want to start a conversation and raise awareness about sustainable food choices.” I don’t think I am being unreasonable in suggesting that, perhaps, a burger that tastes like meat, but for which no animal had to suffer and die, is the more inclusive path to take.
This generation is waking up to the reality that many individual ‘choices’ about matters such as meat consumption are having an impact on the future viability of the Earth and our future as a species. Many people are also beginning to care a whole lot more about animal sentience, and want to extend the principal of non-exploitation to them.
It is not that difficult to do. We just need to break though the species barrier and see the individuality and person-hood in all beings. The ultimate feel-good factor in food consumption is knowing that your choice is based on non-harm, compassion and life.
Step away from Hades Underworld and enter the gates of Hell. I hear the future calling.

VOICES FOR ANIMALS ACROSS THE AGES: ELLA WHEELER WILCOX
Ella Wheeler Wilcox (November 5, 1850 – October 30, 1919) was an American author and poet. Her works include Poems of Passion, and Solitude. She coined some memorable phrases, including “Laugh, and the world laughs with you; weep, and you weep alone”.
Her poems, written in rhyming verse, were filled with insight, and though not highly critically acclaimed were widely accepted and loved by the public. Her works popularized what at the time was known as ‘New Thought’ embodying the belief that all life is connected spiritually as well as physically, and that people are spiritual beings. As ‘Voice for the Voiceless’, her most famous Animal Rights poem shows, she believed that animals also have souls. Some of her most popular works were ‘Poems of Passion’, (1883) A Woman of the World’ (1904)‘Poems of Peace’, (1906), and ‘Poems of Experience’ (1910). Her autobiography, titled ‘The Worlds and I’, was published a year before her death.
‘You may choose your words like a connoisseur, And polish it up with art, But the word that sways, and stirs, and stays, Is the word that comes from the heart’. Ella Wheeler Wilcox
THE VOICE OF THE VOICELESS
I am the voice of the voiceless;
Through me the dumb shall speak;
Till the deaf world’s ear be made to hear
The cry of the wordless weak.
From street, from cage, and from kennel,
From jungle and stall, the wail
Of my tortured kin proclaims the sin
Of the mighty against the frail.
I am a ray from the centre;
And I will feed God’s spark,
Till a great light glows in the night and shows
The dark deeds done in the dark.
And full on the thoughtless sleeper
Shall flash its glaring flame,
Till he wakens to see what crimes may be
Cloaked under an honoured name.
The same Force formed the sparrow
That fashioned man, the king;
The God of the Whole gave a spark of soul
To furred and to feathered thing.
And I am my brother’s keeper,
And I will fight his fight,
And speak the word for beast and bird,
Till the world shall set things right.
Let no voice cavil at Science–
The strong torch-bearer of God;
For brave are his deeds, though dying creeds,
Must fall where his feet have trod.
But he who would trample kindness
And mercy into the dust–
He has missed the trail, and his quest will fail:
He is not the guide to trust.
For love is the true religion,
And love is the law sublime;
And all that is wrought, where love is not,
Will die at the touch of time.
And Science, the great revealer,
Must flame his torch at the Source;
And keep it bright with that holy light,
Or his feet shall fail on the course.
Oh, never a brute in the forest,
And never a snake in the fen,
Or ravening bird, starvation stirred,
Has hunted its prey like men.
For hunger, and fear, and passion
Alone drive beasts to slay,
But wonderful man, the crown of the plan,
Tortures, and kills, for play.
He goes well fed from his table;
He kisses his child and wife;
Then he haunts a wood, till he orphans a brood,
Or robs a deer of its life.
He aims at a speck in the azure;
Winged love, that has flown at a call;
It reels down to die, and he lets it lie;
His pleasure was seeing it fall.
And one there was, weary of laurels,
Of burdens and troubles of State;
So the jungle he sought, with the beautiful thought
Of shooting a she lion’s mate.
And one came down from the pulpit,
In the pride of a duty done,
And his cloth sufficed, as his emblem of Christ,
While murder smoked out of his gun.
One strays from the haunts of fashion
With an indolent, unused brain;
But his sluggish heart feels a sudden start
In the purpose of giving pain.
And the fluttering flock of pigeons,
As they rise on eager wings,
From prison to death, bring a catch in his breath:
Oh, the rapture of killing things!
Now, this is the race as we find it,
Where love, in the creed, spells hate;
And where bird and beast meet a foe in the priest
And in rulers of fashion and State.
But up to the Kingdom of Thinkers
Has risen the cry of our kin;
And the weapons of thought are burnished and brought
To clash with the bludgeons of sin.
Far Christ, of a million churches,
Come near to the earth again;
Be more than a Name; be a living Flame;
‘Make Good’ in the hearts of men.
Shine full on the path of Science,
And show it the heights above,
Where vast truths lie for the searching eye
That shall follow the torch of love.

INDIA LEADS THE WAY IN ANIMAL RIGHTS LEGISLATION
The Father of Modern India, Mahatma Gandhi, once said: ‘The greatness of a nation and its moral progress can be judged by the way its animals are treated’. Decades after Gandhi pronounced these words Indian law makers in the states of Punjab and Haryana have passed groundbreaking legislation, ruling that all animals are legal ‘persons’, entitled to legal rights like human persons.
Echoing an order passed by him while sitting at the Uttarakhand High Court last year Justice Rajiv Sharma’s order stated:
“The entire animal kingdom, including avian and aquatic, are declared legal entities having a distinct persona with corresponding rights, duties and liabilities of a living person. All citizens throughout Haryana are hereby declared persons in loco parentis (responsible for a child in parents’ absence) as the human face for the welfare/protection of animals.”
Justice Sharma also stated: “We have to show compassion towards all living creatures. Animals may be mute but we as a society have to speak on their behalf. No pain or agony should be caused to the animals. Cruelty to animals also causes psychological pain to them. In Hindu Mythology, every animal is associated with god. Animals breathe like us and have emotions. The animals require food, water, shelter, normal behaviour, medical care, self-determination.”
In most of the world, if they have a legal status at all, animals are classed as ‘property’. Animals were recognized as property in Law at a time when the general belief was that God had given humans special rights – they had ‘dominion’ over the animals. Animals did not possess moral standing because they lacked rationality and autonomy. They were mere machines, acting on instinct, incapable of thinking or feeling the way humans do. As little as fifty years ago this belief (that quite obviously lacked common sense) still had currency. For example, scientists were cautioned not to ‘anthropomorphise’ when studying animal behaviour. However, much has changed since then. Back in the 19th century Darwin made the irrefutable case that humans had evolved from animals, clearly asserting that emotions and not only physical forms had shown continuity through species. Thousands of scientific studies conducted over the last forty years have now proven without doubt that animals feel physical pain and positive and negative emotions just like us. Consequently, assert philosophers such as Peter Singer, the interests of humans and animals should receive equal moral consideration.
Yet in the most places an animal has the same legal status as a ‘thing’ – a car, television set, or toaster for example. What kind of law states that animals are more like a house or a pair of headphones than a human being? It is clearly ludicrous. Animals are not inanimate objects. They have the capacity to suffer, and engage in intelligent thinking. By categorising animals as property the law is treating them as non-sentient objects, making it more likely for us to treat them as if they were.
An animal is not a toaster!
The very welcome Punjab/Haryana ruling comes as there is a worldwide push towards recognising animals as ‘sentient’ under the law. A number of countries and cities, including France, New Zealand, Brussels and Quebec now have formally recognized animal sentience. This is the first step towards recognizing animals as ‘non-human persons’ – which should, by the way, replace the word ‘animal’. If pigs and chickens in factory farms were called ‘non-human persons’ and given rights more commensurate with people than with things, then it will be a lot harder to imprison, torture and slaughter them in their billions every single year.
In Justice Sharma’s ruling fish and birds will also benefit. Plundering the ocean’s inhabitants, cramming fish so tight in tanks in polluted water where they can hardly move; keeping wild birds in tiny cages without ever being allowed out, or blasting them out of the sky to hunt them, will also be difficult to justify when they have personhood status.
According animals ‘person’ status will make an enormous difference. For example Justice Sharma included 24 individual welfare codes that would take immediate effect. Animal activists in India, such as Karuna Society for Animals and Nature, Haryana-based Teachers Association For Animal Rights, and Government Minister Maneka Gandhi – a powerhouse who has done more for animal rights in India than any one person – will be rejoicing at this news. Having recently returned from Haryana and witnessed for myself the reality of animal suffering in that state as it is all over India, I join them in their rejoicing.
The judgement still has to be ratified by India’s Supreme Court, but if all goes well a precedent will be set. India has paved the way, and now it is up to the rest of the world to follow suit. According personhood status should be a campaign priority for all those everywhere who work to relieve sentient beings from their sufferings.
Sandra Kyle

HIGH SPEED SLAUGHTERHOUSES A GIANT STEP BACKWARDS
The worst incidences in animal slaughter occur in slaughterhouses where line speeds are increased. Gail A Eisnitz in her book ‘Slaughterhouse’ talks of pigs surviving the stunning process and having their throats slit, then being dumped into scalding water fully conscious and wounded to drown. High speed slaughterhouses will cause more of this kind of thing to happen, causing endless suffering to innocent and helpless animals, and putting even more pressure on the fragile mental health of slaughterhouses workers. The buying public could end up eating contaminated meat. There is only one step forward for the slaughterhouse industry, in America and worldwide, and that is to wind down until full closure is achieved.

‘I’ve Seen You In The Meat Aisle’, by Emily Murphy
I’ve seen you in the meat aisle
Seen you choosing what to eat
Eyeing up their body parts
In rows all nice and neat.
I’ve seen you grabbing bottled milk
That wasn’t made for you
And I know you never think about
The suffering they knew.

I’ve watched you fill your trolley up
With misery and pain.
Eggs and cheese, a leg, a wing
My heart just broke again.
You say I should respect your choice
That it’s your right to choose
Well legally perhaps you win
But morally you lose.
I don’t know how you do it
But you close your ears and eyes
To the slaughterhouse, the blood and screams
Their fear, despair and cries.
It doesn’t even cross your mind
You bite and drink and chew
And you keep yourself from knowing
They died because of you.
So no, I don’t respect your choice
There’s no respect from me
You are putting in your stomach
Someone you refuse to see.
The animals, they have no voice
Convenient for you
But have a heart and look at those
WHO LOST THEIR LIVES FOR YOU


Foxes in the Hen House
Jacinda Ardern and the New Zealand Government appear to have a blind spot in Brand Kindness, writes Save Animals from Exploitation’s Campaigns Officer MONA OLIVER.
Tens of thousands of NZ animals are still enduring horrendous conditions on ships bound for countries with low animal welfare and unregulated slaughter. The government needs to extend its circle of compassion and start fronting up with answers to the question of Live Export.
We’re sorry, Dr Drip….
The story of Dr Drip highlights what is wrong in the horseracing industry, write Lynley Tulloch and Sandra Kyle.

Dr Drip was an American multi-stakes winner, a racehorse with an impressive pedigree, bred for big things. During his career he earned a barrel of money for his owners but when he was no longer profitable they got rid of him. Many ex-racehorses go unceremoniously straight to slaughter at a fraction of their natural life span, but Dr Drip changed hands between owners until he ended up with Jermaine Dewayne Doucet Jr, an 18-year-old from an impoverished Louisiana community. The day he was discovered Dr Drip had no water and the pile of hay in his pen was molding and inedible. He was so weak and skinny that he didn’t even have the energy to swish the flies off his tail, and his underside was covered with maggot-infested sores. The ex-thoroughbred was too far gone to save, and was euthanised the next day.
Dr Drip had been a magnificent specimen in his prime, a perfect example of equine athleticism. Yet even though they are large, strong animals horses are very easily hurt, especially when they are being whipped to run at dangerously high speeds on hard ground.
That racing hurts horses should be obvious. Those who think a day at the races is harmless are either uninformed, or don’t care about horses. No doubt it’s great fun for people who attend race meets in their thousands, wearing slinky dresses and stiletto heels, derby hats and bow ties, and sipping champagne. It’s an opportunity to see and be seen, get a little tipsy, and if you’re lucky go home richer than you arrived. What’s wrong with that? What’s wrong with having a bit of fun?
There’s no problem with having fun so long as your fun does not hurt other beings. In horse racing as in so many other cases, we think nothing of exploiting animals for our benefit. Whipping a horse on to go at ever more dangerous speeds is just one example. Another, widespread in the industry, is to begin training horses at the age of just two years old when their bones have not stopped growing. Intensive training at this stage can cause tendons to break and bones to chip and fracture. Burst arteries is another injury that is more likely to happen to a juvenile horse. A number of racehorse deaths are caused by forcing a horse to perform on pre-existing injuries, which are not always obvious. Horses, like many animals, are very stoic. They could be in constant pain and you might not even know it. The problem of horse injuries and deaths is further complicated by the use of drugs . A racehorse who is laid off because of injuries is not profitable for the owners, so unscrupulous veterinarians and trainers administer drugs to mask the effects, resulting in the injury being aggravated and worsened.
International animal rights organisation, PETA claim that studies show one in 22 horses fail to finish a race due to injuries sustained and that three thoroughbreds die every day in North America from race injuries. In the past eighteen weeks, there have been 28 horse deaths at just one racetrack, Santa Anita Park in Los Angeles.
Like many other racehorses, so long as he was winning Dr Drip was safe, but the moment he started finishing further back in the field he wasn’t worth the effort, and was ‘retired’. We often talk about ‘retired race horses’, as if there is some form of animal retirement that compares to human retirement. There is not – it’s a disingenuous way of creating the illusion that the animals we selfishly use get some kind of deserved rest after their hard work.
Let’s set the record straight. A survey funded by the RSPCA in 2002-2003 in Australia found that standardbreds and thoroughbreds were exited from the industry for a range of reasons – including poor performance, ill-health or injury, or unsuitable temperament and breeding. The fate of many of these horses remains unknown due to no tracking system. Some get rehomed for other equestrian purposes while 6% of thoroughbreds and 17% of standardbreds get sent to the slaughter house.

Save Animals From Exploitation (SAFE) revealed that in New Zealand 1962 animals were slaughtered in 2011. That is a lot of individual horses for a small country with a small population. The problem is we don’t see them as individuals when they’re earmarked for slaughter, but as a statistic. We don’t look into their eyes and see the sadness, the terror. For horses bound for slaughter their trial begins on the truck, where they are sometimes transported for more than 24 hours at a time without food, water or rest. Such are the conditions of transport that horses are sometimes hurt or even killed in transit. By the time they arrive at the slaughterhouse they are exhausted, stressed, bewildered and fearful.
When it comes to a quick and painless death, it is harder to achieve with horses than it is for bovines, sheep, and other large mammals. Horses are skittish by nature (owing to their heightened fight-or-flight response), which makes accurate pre-slaughter stunning difficult. As a result, horses can sometimes remain conscious during dismemberment. Before the last domestic plant closed in 2007, the United States Department of Agriculture documented rampant cruelty violations and severe injuries to horses. Gail A Eisnitz, in her book ‘Slaughterhouse’ interviewed one horse slaughterhouse worker who said: “You move so fast you don’t have time to wait till a horse bleeds out. You skin him as he bleeds. Sometimes a horse’s nose is down in the blood, blowing bubbles, and he suffocates.”
It’s time to rethink our relationship to non-human animals and stop abusing and slaughtering them. If you are in doubt about whether we should treat an animal like a horse as a form of entertainment and profit, and then send it off to slaughter, then try putting your feet in the horse’s shoes.
Would you like this done to you?
Why are human beings cruel?
It may be hard to understand the precise origins of human cruelty, but the harm our actions cause to non-human animals need not be difficult to change writes End Animal Slaughter’s SANDRA KYLE.

There are a number of theories about why human beings exhibit cruel behaviour. Christian fundamentalists say that our troubles started when Eve tempted Adam with the forbidden apple leading to The Fall, while scientists assert cruelty is more likely to be the result of our evolutionary past.
Many psychologists maintain that in order to be cruel to others we have to ‘dehumanize’ them, as with the institution of slavery in the 18th and 19th centuries, and the Nazi’s treatment of the Jews in the Second World War.
There is a famous social psychology experiment conducted in the 1960s, known as The Milgram experiment. Stanley Milgrim and his team recruited 40 men to participate in an experiment on ‘memory and learning’. The subjects were from a diverse range of occupations and varying levels of education, and were told that they would be paid for their participation, no matter what the outcome. One by one the men were taken into a room and placed in front of a control panel that ostensibly delivered electric shocks to other participants (actors, actually), who were located elsewhere in the building. Standing beside them was an official looking ‘scientist’ in a white coat carrying a clipboard and making notes. As he instructed the men to steadily increase the amount of voltage to near fatal level, every one of the subjects did so. Delivering what they believed to be real electric shocks the men showed signs of tension and stress, sometimes severe, but even though they could hear the screams from the other room they did it anyhow.

Milgrim’s research was considered evidence that German soldiers in concentration camps were only able to carry out such atrocities against the inmates because of unquestioning obedience and deference to authority.
It is doubtful that there is a ‘silver bullet’ for understanding cruel behaviour however. Sometimes acts of cruelty come from our sense of justice and outrage. We may want to hurt and punish others, because they have hurt us or those we love. Included in expressions of cruelty by humans to other humans are some motivated by extreme racial biases. A recent example of this is the recent Christchurch massacre by a single gunman of peaceful Muslims praying in their mosques.
Some of these theories of cruelty may bear more weight than others, but it could be that pinpointing where cruelty in human nature comes from may be a difficult, and even pointless, exercise. As human beings we are a bundle of characteristics, and thankfully, along with the potential for cruelty, there is a great capacity for empathy, compassion, kindness and caring.
When it comes to other animals who we know feel pain and fear just like us, the majority of humans would not directly hurt them. We love our pets, who we think of as members of our family. Yet there are many animals we continue to hurt indirectly, and this is widespread and sanctioned as normal behaviour. Eating the flesh of animals is an example, especially those that have led lives of torture in factory farms.
In order to continue with behaviours that deep down we know hurt sentient beings, we are forced to rationalize, and live with ‘cognitive dissonance’. Eating meat isn’t cruel because… Wearing wool isn’t cruel because…. Testing on animals isn’t cruel because…. Having a flutter on the racetrack isn’t cruel because…. I don’t want to think about it… so I’ll think about something else instead.
To overcome these tendencies in ourselves we have to be ruthlessly honest and courageous enough to change the harmful behaviours we engage in. As far as cruelty to other animals is concerned, we need to put ourselves in the place of the sentient being our actions are harming. There may have been a time when we needed to eat and otherwise exploit other animals, but that is certainly no longer true. If we stop indirectly hurting animals, we will not only become happier and more peaceful human beings, but also develop a sense of wonder and appreciation for all Life. Refusing to change our behaviours on the other hand, means we continue to be a direct link to their egregious suffering and premature deaths. Knowing how much they suffer I think the choice is clear. We have to stop hurting other animals.

‘Like lambs to the slaughter..’ What choices will you make this Easter?

This weekend, families across the country and around the world will celebrate Easter with leg of lamb dinners and egg hunts. The tradition of eating lamb at Easter has old testament roots, and was part of Jewish Passover observances before the birth of Christianity. Similarly, eggs have been a symbol of rebirth and new life since ancient times, but it was Mesopotamian Christians who first adopted them as an Easter food.
Read more about Easter traditions in these two articles: https://www.history.com/news/easter-foods-from-lamb-to-eggs )
http://upc-online.org/alerts/180328_the_easter_chick-a_lost_soul.html
While eating lamb and eggs at Easter reaches back to antiquity we should not in this, or in any other case, accept tradition blindly. While traditions are well and good – they give us a sense of comfort, pride and belonging – they must always be revised and adapted in light of an ever-changing society. If a particular tradition is cruel or harmful to sentient beings (as in many that involve other animals) then it is immoral to continue with it, and it should be stopped. As celebrated Animal Rights Activist Maneka Gandhi wrote in the article ‘Tradition is no excuse for Cruelty’, about a barbaric Indian rite of passage ritual (Ukweshwama) where a group of youths torment and slaughter a terrified bull with their bare hands:
“While I respect culture, this bull-killing ritual causes extreme suffering to an innocent creature and has no place in the modern world. Tradition is not an excuse for cruelty, and many societies have ended or are working to end ‘traditional’ practices—such as slavery, cannibalism, infanticide, female circumcision, foot-binding, bullfighting, and fox hunting—that cause animals or humans to suffer”.
Is it acceptable now to eat the flesh of baby animals to commemorate the birth and death of Christ, himself called The Lamb of God because he submitted meekly to his persecutors ‘like a lamb led to the slaughter’.? Isaiah 53:7:
Is it acceptable now to eat the eggs of mother hens who are confined to tiny cages on factory farms for their entire wretched lives? Even free range eggs involve cruelty such as killing one day old roosters by shredding or suffocation. I think the answer is clear. The tradition of eating chocolate eggs can stay, but the practise of consuming eggs that involve extreme cruelty to sentient beings has no place in a progressive, compassionate society.

This Easter I hope you will remember the gentle lamb and the mother hen. If you still eat them, it will be an opportunity for you to reflect on the cruelty involved getting them to your plate, and to begin your transition to a harmless diet.
Sandra Kyle

Veganism is Not a Fad – It is a Revolution

Getting on to 25 percent of the entire world is now vegetarian/vegan, and the number keeps growing. The end of animal agriculture is on the horizon. End Animal Slaughter predicts that by 2025 slaughterhouses in the Western world will be closed, exploited workers will no longer have to do their soul-destroying jobs, and billions of animals like Rosie will be liberated. Read about ‘The Year of the Vegan’ here:
https://mercyforanimals.org/2019-year-vegan-mainstream-economist-forbes
It’s Time to Challenge the Status Quo around Speciesism
End Animal Slaughter contributor LYNLEY TULLOCH knows who the animal ‘terrorists are’ – and it’s not the activists!
“In Australia, as in New Zealand and elsewhere, the animal agriculture industry terrorises millions of animals as a matter of routine. They hold them in detention camps, brand them, breed from them, kill their offspring, and milk them.
Then they are sent off to be gassed in chambers (if you are a pig) or stunned and bled out with a knife stuck in your throat (for bovines, goats and lambs). If you are a chicken, it is even worse. You get to hang upside down with your feet shackled while being dumped in a tub of electrified water”.
Read the article here: