animal ethics through religion

The passages about religion indicated that the two major world religions both embrace an environmental ethic. I found this pretty surprising, considering my usually cynical disposition towards religion. In Christianity, Jesus “commented on the birds who thrive without hoarding food and the splendid beauty of the lilies who neither work nor spin” (111). Jesus seems to use the birds as an example of how humans should live their own lives. Such a prescription shows great reverence to the outside world, and an ethics that is attendant to all creatures could easily be founded upon this prescription. Similar references can be found in Islam. The Quran claims that “God has created every animal out of water: of them there are some that creep on their bellies; others that walk on two legs; and others on four” (111).  Moreover, God claims in the Quran that “because one ant stung you, you burned a whole community that glorified Me” (111). The former passage likens humans to all of the other animals. The latter passage uses the example of animals to demand the preservation of life. Both of these point to a form of ethics that is inclusive towards animals. Other passages in the Quran also emphasize the importance of animals. In the selection of the Quran titled “The Cattle,” the author notes that “there is no animal that walks upon the earth nor a bird that flies with its two wings but (they are) genera like yourselves” (145). The passage later claims that “to their Lord shall they be gathered,” indicating that God also provides recognition to animals just as he does to humans (145). In order for the members of these religions to adequately situate an empathic relationship with animals, they must take into account the cues that indicate the pain animals feel from slaughterhouses. “People’s emotions are rarely put into words; far more often they are expressed through other cues” (338). This statement holds true for the images of animals presented in Earthlings, where it was evident from their body language that they were in severe pain.

"a whole community that glorified Me"

There is possibility for tensions between different religions to be alleviated, as well. The Quran says “proofs of God’s unity. Lawful and unlawful food. The law of retaliation for homicide” (124). This concept of unity under one God is a nod towards the same God worshiped by Christians and Jews. It also claims “God’s unity and self-subsistence. The Quran confirmatory of previous Scriptures” (125). This “confirmatory of previous scriptures” includes an acknowledgement of Jesus as a prophet and the content of other previous texts from Jewish and Christian traditions. Although there are prominent theological differences, it seems that there are more similarities than points of dissension between these religions.

coexist

I am forced to analyze the efficacy of using religion as a tool to advance the transformative movement envisioned in Ishmael (i.e. a substantial amount of consciousness change occurs). As I search for methods that advance empathy, I turn to Ram Dass, who suggests an openness to potential methods of learning empathy:  “we look anew at how each situation can teach us, how it can help us evolve in our ability to confront and help alleviate suffering” (Dass 72). As a result, I must abandon my cynical presuppositions about religion and instead evaluate empirics objectively. Historically, social justice has been tied to religious movements while being “represented by John Locke” or including “Martin Luther King, liberation theology, and much of African American religious thought” (Shiffrin 108). Moreover, churches “took a leadership role in the fight against racial discrimination in the years leading up to the Civil Rights Act of 1964” (Shiffrin 131). Even the “progressive reform movement’s support of economic reforms had strong religious backing” (Shiffrin 131). This historical record seems to indicate that progressive material changes were institutionalized with the help of religious movements. Although none of these are as radical as the empathy we are seeking, it is still hopeful news nonetheless.

this religiously-affiliated movement facilitated massive consciousness change about race

Steven Shiffrin. The Religious Left and Church-State Relations. (Princeton: Princeton University Press, 2009), 108, 131.