Making Sense of the Whole
In part one, we saw how Donald Watson, Leslie Cross and other founders of the word “vegan” and the Vegan Society implied and then stated what it means to apply the vegan principle to the rest of our lives and the vegan movement. Their evolving vision gives us an opportunity to reemphasize and expand on what veganism can do for all life and ecosystems. Here I describe why it is equally important to realization that many other issues must be solved if veganism is going to be the global norm.
A New Human Ecology
Remember what Leslie Cross of the Vegan Society said in 1951: “In a vegan world the creatures would be reintegrated within the balance and sanity of nature as she is in herself.” She gave this as an example of applying the “vegan principle” to areas other than dietary choices. So I ask, do issues like overpopulation and food not getting to people fit within the vegan principle, or do the vegan principle and veganism exist within a larger context? I believe it is clearly the latter. This was apparent in Donald Watson’s 2002 interview that I described in Part II. All the issues he mentioned fit within a larger context already in use, a place in which veganism and other subjects exist side-by-side and make sense as a whole. They live within the comprehensive context of our human ecology.
Human ecology is the study of the relationships we create with our external environment. That external environment includes other people, our social institutions, individuals from other species, ecosystems—the entire Earth. We create those relationships with our behaviors, our personal and collective decisions and the institutions that organize our social existence—cultures, communities, governments, religions, and all manner of social organizing. As vegans we are in fact insisting on a new, updated human ecology because we are calling for a reformation of human behavior, attitudes, and beliefs that support veganism. As a result of this vegan behavior, a vegan human ecology, we have healthier, relatively nonviolent, and just relationships with our external environment. Vegan behaviors create relationships that are far different than those found in hunter, fisher, animal agriculture, and other violent exploitations.
First, human ecology serves our movement when we see it not as a “study of” but as a tool. We are constructing an intentional new human ecology of veganized relationships. We are active builders, not passive reporters who study what we know is not working—our current human ecology of failed behaviors and relationships. Second, because it is all-inclusive, our new human ecology contains a multitude of other social movements and their issues under one roof. Human ecology is our common platform. It demonstrates how social movements and their concerns are interdependent.
Please take a moment to study this new human ecology graphic. You may have to click on it to enlarge.
It is here, within the broad and inclusive space of our new human ecology that we advocate for deep reforms in our relationships with all the individuals from other species, the people we cohabit with on Earth, and our shared ecosystems.
Veganism alone is a revolution in human behavior and will define our species. While it is essential to our physical and moral survival, we will not grow it in time unless we make better use of its importance to all the other social causes shown in the illustration. In turn, veganism needs them to succeed if we are not to be defeated by their failures in spite of our work. We must initiate the discussion about reforming our human ecology when we talk to advocates from other movements about the necessity and reasonableness upon which veganism gently floats. There is, after all, only one problem and it is our human ecology. Within it is veganism, the healer. Read more ›