I have known Merritt Clifton for many years now. He, his wife Beth, and son Wolf are completely devoted to animals, and run an e-magazine, called ANIMALS 24-7, which you should read.
One of their board members, Vicky Crosetti who died recently, was a nationally recognized expert in the phenomenon of hoarding. She had written an article on how to deal with this and I will quote liberally from her experience, because we have to deal with this, on a regular basis, and each case breaks my heart.
People who claim to love animals often mistreat them terribly. Not just the people who keep a single pet and lock him/her up the whole day at the gate, but the people who “rescue” animals from the street and take them back to their “shelters”/homes.
I start getting irate messages from neighbours, of people like this, who complain about filth and noise. When I send an investigation team, we find dozens of animals crowded into a small filthy space, all tied up, some in cages, many dead, and the others close to death. This is typical of “good intentions gone bad” and it signifies “obsessive-compulsive” behaviour. This is not just true of single people but of entire so called “shelters”. It breaks my heart when I see a shelter, which I have created or contributed to, whose caretakers I have believed in, show a completely different picture when I finally have it inspected. It turns out to be a crowded holding centre for hundreds of ill, diseased and wounded dogs. No medicine, no staff, no cleanliness and probably very little food. In the last ten years I have found at least five like this, the last one being a hellhole run by two sisters in Ghaziabad. I am not including gaushalas which are more or less all terrible – just hundreds of sick and dying cows kept for religious reasons and left to die unattended and unfed. Last year, the two sisters were evicted from their flat in the middle of the night. The flat was full of garbage, old newspapers, cigarette butts, used sanitary napkins, and cats on the verge of death. The stench was unbearable. I helped them by organising lawyers, but they drove them crazy. It was clear that they both needed hospitalization. Now I have a situation in Navi Mumbai where an elderly woman runs a “shelter” which has huge mortality, because it is literally a hellhole. Any attempt to stop her results in threats to commit suicide, slit wrists, begging on Facebook and promises to do better. But she has killed hundreds of animals. Each drama on the Net brings her in more money and public acclaim. I am the bad guy here.
Last month, I was sent a mail by someone who has a house near Kolkata. She wrote that she was an animal ‘rescuer’ and had run out of money. I called immediately. She had 60 cats and 50 dogs taken from the street – one house. Not one had been sterilized and most of them were pregnant. I asked People for Animals Kolkata to sterilize the animals immediately, and a very kind person in Kolkata offered money for the operations. One month later when I called, I learnt that most of the cats had died from a feline virus because she wouldn’t spend money on a vaccine. She became abusive when I told her to get the remaining vaccinated. There is no doubt that she is a typical hoarder.
We need to deal with these cases as one would deal with a normal cruelty case : have the person or perpetrator arrested for deliberate cruelty, and the animals taken away, treated and re-homed if possible. We need to make sure that this person is never going to control the fate of animals again. This is what Crosetti says “Animal hoarding cases are cruelty cases. Whether one animal or 100 suffer, there is no valid excuse for it; original intentions are irrelevant; and legally extenuating circumstances, such as mental illness or personal crisis, are matters to address in the courtroom, often as obstacles to effecting the best outcome for the animals.”
Hoarders profess to love their animals. Their love, however, tends to be thinly veiled obsessive possessiveness. They use the word “mine” a lot and see the animals as property, probably the only property they have. They do not want to part with their animals, under any circumstance, even death.
I have seen this in three of my PFA units which, unfortunately, continue to keep the name but have nothing to do with us: one of the women managers is a widow, the other unmarried, the third is run by an unmarried, failed homeopath. They do a dreadful job, and the shelters, which I built for them, are in a shamble and the animals suffer hugely. But they will not give them up to a better team, will allow no volunteers, are rude to everyone, cry easily, tell a lot of lies and fight like cornered rats if even one of the animals is sought to be adopted. They will not sterilize the animals. In one of these shelters two rescued rabbits had been put into a cage, and when I inspected it there were over one hundred, of which many had literally been squashed to death. When I put my foot down, they took out ads accusing me of undue interference, and literally absconded with the shelters which are now simply hoarding centres for animals who are not fed or treated. I wish I could have them arrested for causing such mass misery, under the guise of animal welfare. These three need to go to jail – but the police don’t seem to take cruelty at all seriously.
In every case I have attempted soft interventions: offering money for volunteers and staff, offering to take the animals or get a doctor to treat them. No deal. “Hoarders are addicts. Like any addicts, they will do and say anything to satisfy the demands of their habit.”
“Hoarders who are reclusive eccentrics elicit sympathy. Those who manage an articulate, well-dressed facade seem to make a credible case that they are misunderstood and mistreated.”
Hoarders believe that life, endured in any amount of misery, is preferable to death. But they never get rid of the dead either. In so many of these cases I have seen long dead animals lying all over their premises.
Hoarders are also very secretive. They never make friends. Hoarding sites tend to be both unimaginably filthy and in dangerous disrepair. They slide in and out of their residences and only the smell gives them away. From experience I know what Crosetti says “Hoarders often are almost frightening in their ability to one moment appear tearful, pleading, and pathetic, yet the next moment rage out of control, screaming obscenities. They can also become real physical threats”, which is why we need a team when we deal with one.
A specific protocol is needed: capture nets, drugs, safety gear, and carriers in the ambulance and a police backup. Get in touch with good shelters beforehand so that animals can immediately be put there if you have a housing problem. Videotape the operation. Each rescued animal needs a complete veterinary examination and, if necessary, have a media person present. Public outrage over animals being treated cruelly can move the police to act faster. How judges sentence offenders is often influenced by their perception of public concern.
Everyone should know what a good shelter is; it is a safe haven where animal are treated kindly. “Animals do not starve in a shelter, do not kill each other in fights, do not live in filth, do not suffer from untreated disease and injury, and they do not breed.” Whether the shelter is big or small, whether it is run by an organization or one person, whether it is on institutional land or in a person’s home, these are the rules.
(To join the animal welfare movement contact firstname.lastname@example.org, www.peopleforanimalsindia.org)
George Floyd, African-Americans, and Sri Lanka’s Estate Tamils (Part I)
By Uditha Devapriya
Over two weeks, the George Floyd protests spread practically everywhere. From Kansas to Kenya, from Baltimore to Berlin, they turned into symbols of dissent against not just the racism, but also the xenophobia, of White America.
One of the most haunting images to emerge from the demonstrations was that of a young Sri Lankan girl, draped in the flag of her country, posing defiantly on the streets of an American city. The image and the girl in it attracted both support and opposition, the latter coming from militant Sinhala nationalists who felt she dishonoured a national symbol by using it as a sign of civil disobedience involving a domestic issue of another country.
The response of the nationalists to the George Floyd uprisings was, if at all, amusing. One section of this crowd took to social media to condemn White America for exhibiting its racist, chauvinist face yet again. Another section – no less big or significant – took the opposite stance, censuring those protesting against the murder of a black civilian because, to them at least, Floyd’s murder did not warrant the rampaging and the pillaging of public property. To the latter group, these protests seemed disproportionate to what they regarded as an instance of police authority enforcing the law over a minority community.
The few within the nationalist crowd who did support the raging protests were, even more amusingly, taken to task on social media by another group, this one ideologically opposed to nationalism. The latter crowd seemed to think, not without justification, that the nationalists sharing posts and posting comments against White America were myopic: they seemed to sympathise with George Floyd, but not with the Tamils and Muslims of Sri Lanka, whom the anti-nationalists alleged are as discriminated against over here as George Floyd’s community is over there. Thus both nationalists opposed to the protests AND anti-nationalists critiquing the selectivity of those supporting the protests persisted in comparing African-Americans to the Tamils and Muslims of Sri Lanka.
In that sense the protests taught us two important lessons. Though they don’t form the subject of this essay, they are relevant to it, and hence need to be examined.
Firstly, the inability of many Sinhala nationalists to take their struggle against neo-colonialism and Western hegemony forward. Resistance to colonialism has historically formed the bedrock of the Sinhala nationalist lobby, yet their denunciations of this uprising betrayed a failure to think beyond geographic borders. This came out quite despairingly in their reaction to the only local political party that saw it fit to organise a protest in front of the US Embassy. The government’s crackdown on the demonstration didn’t seem to ruffle their feathers, nor did the point that the demonstrators were making.
Secondly, and just as importantly, the inability of local left-liberal outfits to come up with a proper front, in Sri Lanka, against the George Floyd murder. The Frontline Socialist Party (FSP) organised the protest against the US Embassy, while the Socialist Equality Party (SEP) organised a discussion on it online. But neither of these belongs to what is traditionally labelled as “civil society.” The point can be made that the issue at the centre of these protests was not Sri Lankan and that is why civil society ignored it, but that excuse pales away when one considers that the moment sections of the nationalist crowd let out their anger at the US’s handling of the protests, certain social media civil society activists focused their energies more on pointing out the hypocrisy of the nationalists.
Despite the hostile exchanges between the two factions, one particular point brought them together: their comparison of African-Americans to Sri Lankan Tamils and Muslims. They underscored this comparison from two different vantage points.
Thus the nationalists who critiqued the protests seemed to believe that, like extremist Tamils and Muslims, African-Americans and other minorities in the US were unfairly questioning the legitimacy of rule by an ethnic majority. Those opposed to the nationalists, on the other hand, inadvertently, by their critique of the nationalists’ sidelining of Tamils and Muslims, equated the latter two with the community which Floyd hailed from. The question to be asked here is whether such an analogy is, if not plausible, then at least tenable.
In 2011, a year before Barack Obama won election for a second term, Vinod Moonesinghe wrote a cogent reply to someone who in an article had wished for a Tamil or Muslim to be elected as this country’s leader. Vinod made two points there: considering Obama’s win as a win for all African-Americans failed to distinguish between his class origins and those of most African-Americans; and equating African-Americans with Tamils and Muslims was anachronistic, given the economically privileged status of the latter two groups.
Taking class and caste into consideration, then, Ranasinghe Premadasa’s election win seemed closer to such a comparison than the potential coming to power of a member of a “minority.” Taking class, caste, AND ethnicity into consideration, the analogy would have to extend, not to Jaffna and Colombo Tamils, Moors, and Malays, or Borahs and Sindhis, but instead to a community that, like the blacks of the US, was imported as dirt cheap labour, cut off from the rest of the population, and supervised under a setup no different to the plantations of the southern US. In other words, the migrant Indian Tamils of Sri Lanka.
Before making an analogy between these two groups, though, it would do well to reflect, very briefly, on the historical trajectory of slavery in the West.
Following the Arab invasions of the seventh and eighth centuries, Europe turned inward. The eminent historian Fernand Braudel has written of a “second serfdom” that sprang up in parts of the continent where feudalism failed to give way to capitalism. The result was the growth of a kind of slavery, white slavery, across the East, in what is now Russia; it’s a testament to the legacy of the trade which emerged there that the word “slave” derived from the ethnicity of those marshalled into it from that region, Slav.
With the influence of the Arabs and the Ottoman Turks after them waning after the fall of Granada in 1492 (the same year Columbus “discovered” the New World), a liberated Europe, discovering hitherto unchartered colonies in the Americas on one side and Australia on the other, gradually instituted a system of indentured white bondage.
It has been estimated that around 67% of all white immigrants to the new colonies arrived there as servants. These immigrants were bound to a contract that compelled them to work for an overseer, without pay, over a specified period of time. Most often such contracts were drawn for those who had a prior obligation to these overseers which they couldn’t meet, such as a debt. Since the government usually didn’t interfere with these contracts, extortion and kidnappings became common, as they would among Africans later on. The situation was such that even in as late as 1910 the US government was trying to put an end to white slavery: the White Slave Traffic Act (or the Mann Act) that year made it a felony to transport women across state borders for the purposes of “prostitution or debauchery.”
Debt bondage, however, applied in the early period only to white immigrants to the white colonies, and the Irish; the difference between their situation and that of African slaves was that the latter were never recruited to pay off an obligation; most of them ended up as lifelong labourers, unpaid and treated as chattel or property. As Liam Stack once observed, “[u]nlike slaves, servants were considered legally human.”
To put this in its proper perspective, the position of those shipped to the sugar plantations of the West Indies and the cotton mills of the southern United States fitted that of neither indentured servants nor wage labourers. The process of recruiting and transporting these Africans, in the long term, thus became, as Gordon K. Lewis put it, “quasi-militarised”, while once quartered in the plantations their owners did everything to isolate the unfortunate immigrants, prisoners really, from the world outside.
Revisionist historians, white and black, have tried to understate the full weight of black slavery, either by pointing at the involvement of African intermediaries in it or by showing that European Christians became as entangled in it as Africans.
Thus Robert Davis (Christian Slaves, Muslim Masters) argues that while the Atlantic slave trade was 12 times as large, more Christians than Africans were captured between 1500 and 1650, while Henry Louis Gates, Jr. (“How Many Slaves Landed in the US?”) contends that of the 10.7 million Africans who survived the passage to the West, “only about 388,000” were shipped to the United States. What these “findings” fail to show is that black slavery was not geographically limited to the US, or for that matter to Western Europe, and that from 1530 to 1780, when more than five million Africans found themselves dispatched to Portugal and Brazil, only about a million Christians were forced into servitude in North Africa, along the Barbary Coast and into the Ottoman Empire.
The Abolitionist movement, no doubt representative of a progressive, enlightened wing in the Evangelical Revival, agitated for African slavery’s end. It did this as much for moral reasons as for pragmatic ones; the rise in Britain of an industrial Whig bourgeoisie over a landed Tory gentry and the expansion of British interests in Asia and Africa had by then necessitated the rise of plantation colonialism. It is hence not a coincidence that African slaves in the British West Indies were emancipated by official proclamation in the same year (1833) that the most ambitious set of administrative proposals were tabled in Sri Lanka (Colebrooke-Cameron) to lay the foundation for the new colonial plantation economy.
Against this backdrop, black slavery soon receded to countries where a white settler class predominated, including Rhodesia, Canada, Australia and New Zealand. S. B. D. de Silva in The Political Economy of Underdevelopment refers to these as “settler states”, a distinction I will return to later. In any case, what we have here is the first of many differences between the plight of African-Americans and that of Sri Lankan Tamils and Muslims.
Plantation colonialism demolished and also made use of existing traditional political, cultural, social, and economic patterns in much of Asia and Africa. The most immediate result of that, of course, was the impoverishment of the peasantry; in Sri Lanka, as we know, the peasantry most directly affected by these policies remained the Kandyan Sinhalese.
Marx was largely correct in his comparison of British domination of India to that of Ireland. He was more prescient in the implication that the British brought with them to the colonies their experience in subjugating the Irish peasantry. Two policies make it clear to what extent they were following the Irish example in India and Sri Lanka: the expropriation of peasant land, and the pursuit of divide and rule. I shall turn to these next week, and with them, the growth and evolution of Indian migrant labour.
To be continued next week…
The writer can be reached at email@example.com
Imagine yourself being fried and eaten bit by bit
I cannot make up my mind: Is the meat eater, who eats dead animals killed in slaughterhouses, worse than the meat eater who kills the animal himself while eating it?
There is a certain type of person who goes to a restaurant, chooses a live fish, octopus shrimp or snake in a transparent aquarium tank, has it taken out of the glass and killed and cooked in front of him. His only reason for this to himself is that the meat should be “fresh”. In actual fact some people truly enjoy suffering. That, for them, is as important as the taste.
What can I say about people who enjoy eating these foods?
The Chinese Ying Yang fish is fried but kept alive. You can see videos of diners prodding at the face and eyes with their chopsticks while the fish struggles to breathe with its mouth and gills. It is prepared extremely quickly, with care not to damage the internal organs, so that the fish can remain alive for 30 minutes. Fish are the most sensitive of all to pain. Imagine yourself being fried and then eaten bit by bit.
In Japan, Sashimi, which means pierced body, is a common Japanese dish consisting of fresh raw fish or meat sliced into thin pieces and eaten with soy sauce. One kind of Sashimi is Ikizukuri (“prepared alive”) made with live sea beings. Fish and octopus are common ingredients that move on the plate as you eat them. Sashimi could also include live frogs. The frog is stripped of its skin while alive and stabbed delicately with a fork and eaten. One restaurant in Shinjuku serves the frog’s fresh, still beating heart, as starters. Lobsters are not always boiled alive and dead by the time they reach your plate. Restaurants in New York serve lobsters while they’re still alive. They are upturned and diners pick out “belly sashimi” from the lobster which flails in pain for all the time you take to slash and take out his stomach meat. Another common dish in Japan is swallowing live baby eels dipped in vinegar and saké.
In South Korea, Sannakji is a dish that involves hacking the tentacles off a baby octopus and serving them still wriggling. Sannakji connoisseurs enjoy the sensation of the still-active suction cups on the octopus’ arms as they stick to the mouth.
The Chinese cannot be bested for their addiction to cruelty. Live shrimp are put into a liquor called Baijiu and diners bite their heads off while drinking it. This can give you lung fluke disease, but what is more important than proving your manhood by killing a shrimp. In China there is a dish called “Three squeaks” in which live baby mice are dunked in sauce and eaten alive. The reason why it is called “Three Squeaks” is due to the sounds the mice make when grabbed with chopsticks, dunked in the sauce and bitten through.
Raw live baby monkey brain is a very expensive dish eaten by rich people in China and Hong Kong. The chef puts a live monkey beneath a table with its head poking up through a hole. The chef slices the top of the head off and the customers eat its brains while it screams. Fresh baby donkey, or Huo Jiao Lu. The animal has its legs tied and its body held down, while the chef cuts its body and serves the meat immediately to customers.
Live baby duck embryos, just a day from being hatched, are a famous Chinese specialty which is now common in the Philippines as well. In the latter country it is called Balut. The Filipinos eat the egg boiled. The Chinese eat it raw to get the full taste of the egg white, the little yolk left, and the live squirming chick. No wonder the Chinese make such dangerous enemies. They love violence and gore.
Odori ebi or “dancing shrimp” is a Japanese sashimi in which the baby pink shrimp is still moving its legs and antennae while being eaten. The shrimp only dies when chewed. Odori Don is a live cuttlefish whose tentacles twitch as you pour the soy and chew it.
Consuming the beating heart and blood of live snakes is common in Vietnam. You choose the live snake at roadside stalls and they cut it and serve it within a minute. I have seen this in Hong Kong. In China people eat live baby snakes.
Sea urchins are the porcupines of the sea; globular animals with long spines to defend themselves. They live on the seabed. But their spines cannot protect them from human greed. They are caught and served live. Their testicles are a delicacy across the world, specially Europe. The live animal is cut on the plate with scissors and its salty gonads are taken out and eaten raw.
The most common animal to be eaten alive is the oyster which is served alive. Its spine is broken, and its insides are slurped up raw. This was originally a French dish but is now eaten all over.
A famous chain of restaurants in Copenhagen serves salads crawling with live ants supposedly to add a zesty taste. These move slowly because they have been kept in the fridge previously. Wichetty grubs are chewed live in parts of Australia. They are said to taste like nutty fried eggs.
Casu Marzu is a traditional Sardinian sheep milk cheese eaten in Italy. Its specialty is that it contains the live maggots of the cheese fly, which jump about in panic as you scrunch them. Casu Marzu has so much ammonia in it from its faeces that it scorches the tongue. Milk cheeses containing living insect larvae are produced in several Italian regions.
Television game shows that I have repeatedly complained about to the Ministry over the years is Fear Factor and Survivor where contestants eat live insects, spiders, cockroaches and worms. But by the time they take action, the series is already over. Then we start the cycle again with the next series. Man vs Wild is another show in which Bear Gryllis shows his manhood by eating live insects.
What is the word for people who demand food that is so full of pain? Monsters? Ugly terrifying evil beings that are probably a menace to human society as well.
(To join the animal
welfare movement contact firstname.lastname@example.org, www.
The elephant and alli mankada
By Ashley de Vos
In 1999, a proposal was made by the undersigned as President of the Wildlife and Nature Protection Society of Sri Lanka, to document from the existing information in the Department of Wildlife Conservation, held in the archives of Mr. Wilson, an erudite Officer, and draw a map showing the original Alli Mankada, as they existed prior to 1977. Many ‘Experts’ objected, that they had all changed. They had all changed, yes, but we were after the Ayurveda solution to the problem, instead of the ampicillin solution of the western educated experts.
As a quick fix an ampicillin solution in the form of an electric fence was promoted and installed at enormous cost. This we all know has failed. These elephants for centuries have travelled from A to B along the Alli Mankada. Today this highway or the Mankada they travelled along has been blocked, and a detour has been introduced. Let’s apply the very same scenario to us humans. We are merrily travelling along the highway with our family trying to get to B. Half way we are confronted with a road block, we are not told why, but forced to take a detour. We have now to travel along narrow roads, not properly sign posted, across unfamiliar territory, meet new people, some friendly, some not, they are agitated, because of the sudden increase in traffic encroaching into their privacy and disrupting their life styles as well. Some put up boards requesting that the traffic should move slowly and hope the detour would be closed down and the highway opened up as soon as possible.
The poor elephant faces the very same scenario. They have travelled the highway, the Alli Mankada for centuries. Suddenly without any warning, due to a politically influenced decision and without a bird brain of thought the elephant highway, the Alli Mankada is closed. The disruption could be a badly located chicken farm belonging to a friend of the politician, an ill designed housing scheme, or the indiscriminate distribution of land usually for political expediency. Remember the people have a vote, the elephants don’t. The elephant journey from A to B, now for no real researched reason has been diverted through new areas. Through villagers have never seen the movement of the elephant herds in their village before. Some of the coconut trees destroyed are close to 10 years of more. They had been safe till the indiscriminate blocking of the Alli Mankada that diverted the herds, via electric fences in a new direction.
It is certainly not the fault of the elephant, but they are forced to suffer, they are shot, they are electrocuted, fed the insane Hakka Pattas. Those who indulge in this method, should lose any good karma that they may have accrued in the past, and be relegated to spend the rest of their million lives in the darkest hell hole. One cannot induce arbitory changes to the Alli Mankada, the fact is that these highways are engraved in the genes, is why we still see elephants climbing Koslanda on their way up to the highest landscapes like Poonagala.
Any good research has to commence from the base not from a contorted half way, leaving elephants on both sides of the electric fence. The cause has to be understood first, to arrive at the real solution. If people have been wrongly settled, if industries have been wrongly placed, if national parks have been compromised, now is the time to change, to get back. To look for permanent solutions, even if it means alternate lands. This would then constitute a permanent solution. To open up the Alli Mankada. We will not need the electric fences or the Hakka Pattas anymore, much to the disappointment of the suppliers. The politicians responsible for creating the illegal encroachments should be taken to task. If the map of the original Alli Mankada could be produced and forwarded to all authorities at least the Officers will understand the possible repercussions of their folly. No one can fane ignorance and say, THEY DID NOT KNOW.
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