Bob War (a humane farming manifesto)

I was an adult before I realized that barbed wire is not called Bob War, because that was how my grandfather pronounced it, and he happened to be the person who mentioned it to me most often, as he was the person who would always tell us kids that we needed to help repair the fence. Some concerned neighbour would call to tell him some of the cows were out, and he’d tell us to grab some Bob War and git in the truck. We’d drive out to the cow lease, which was several hundred acres, and find the wayward cows, round ‘em up, and repair the fence. Sometimes getting the cows back on the lease was the easy part, and sometimes it took all day.

Repairing the fence was always about the same. First, cut the broken wire and get it outbarbed wire of the way. Second, nail a new piece of wire to a fence post with a fencing staple. You have to get the staple just inside of a barb to keep the wire from slipping through. The hard part is stretching the wire to the next fence post enough to get a barb there to use it to secure the other end of the wire. Sometimes my job was to get the wire in the fencing tool and pull it around the post using the post and tool for leverage. It wasn’t really easy. It required all my limited strength, and it caused me no small amount of anxiety, as my grandfather was not easy going about it. My efforts were usually subject to some harsh criticism.

In the end, though, the cows were always contained, and the fence was always mended – one way or the other. I never felt much happier about it, but that’s how life is when you raise cows. And the cows were fairly happy, I guess, having plenty of room to roam. It made you wonder why they’d ever want to escape in the first place, though sometimes you knew.

Every farmer needs a few bulls, of course, but not too many, so each year we’d cull some of the bulls from the herd and take them to auction where they were bought and either put to pasture or slaughtered. Unless they were breeding stock, the bull calves were castrated and sent on their way to become steers, as steer meat is more desirable than bull meat. I sometimes participated in the making of young steers. You may think the testicles are whacked off with a big knife or something, but we had a device with a strong rubber ring attached and stretched open. We’d pull the testicles through the open ring and then remove the device, which meant the ring constricted around the base of the scrotum. It’s anyone’s guess whether this was more or less pleasant than a big knife.

It wasn’t my concern to know what happened to the calves we sold. I do remember, though, returning to the lease one evening to find a mother cow wandering around the perimeter of the property braying for her calf. She was well-fed and cared for, but she depended on her son’s executioner for winter food, protection, and medication. This is humane farming, you see, not the horrible things you see in the smuggled films from factory farms.

I don’t know how long Mom continued searching and braying for her lost one.

The ethics of eating talking plants

In a blog post on The Atlantic Wire, Sara Morrison writes,

“Just when moral vegetarians thought their meal of choice wasn’t sentient, it turns out that plants can totally talk to each other. Even weirder, they communicate through underground fungi. So mushrooms aren’t cool to eat, either. Sorry.”

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Because that is how simple moral reasoning is. Morrison assumes, with no evidence, that moral vegetarians base their decisions on whether animals can communicate. This may be because others such as Descartes have denied that animals can have thought without language. Descartes further argued that without thought animals could no more experience suffering than a machine could. Perhaps to make a point, or not, he described some rather vivid scenes of vivisection.

But it is a mistake to think ethical vegetarians are motivated by Descartes’ thinking. We tend to think more along the lines of Jeremy Bentham, who famously said:

“Is it the faculty of reason, or, perhaps, the faculty of discourse? But a full-grown horse or dog is beyond comparison a more rational, as well as a more conversable animal, than an infant of a day, or a week, or even a month, old. But suppose the case were otherwise, what would it avail? the question is not, Can they reason? nor, Can they talk? but, Can they suffer?”

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In response to the ethical vegetarian’s focus on suffering, some philosophers such as Daniel Dennett have shown that it is at least possible that animals can experience pain without the attendant suffering that vegetarians assume. It is possible that animals are automata that respond to pain without being aware of it, just as we may roll over in our sleep when we become uncomfortable (Dennett’s example). We can feel the pain and respond to it with no awareness whatsoever. (Interestingly, Dennett seems pretty sure dogs, and no other animals, may experience suffering in an otherwise uniquely human way.)

So, ethical vegetarians are stuck between those who claim that plant communication implies suffering that make moral demands on them and people who deny that clear expressions of pain are conclusive evidence that any given creature actually experiences suffering. For me, I’m quite content to assume that plants are not suffering until they express their suffering in a less ambiguous manner (or someone manages to measure it in a more convincing manner). At the same time, I’m content to assume animals with a nervous system similar to mine and pain expressions similar to mine are experiencing some kind of suffering that is enough to motivate some moral concern on my part.

At any rate, I can’t imagine how an indifference to the appearance of suffering can be something to go around bragging about. (And one final note: I really don’t understand vegetarians who are inexplicably eager to explain that they have no concerns whatsoever about the suffering of sentient beings but are only trying to lose weight or something.)