Genesis tells us ‘God created man in order to give him dominion over fish and fowl and all creatures’… What seems more likely, in fact, is that man invented God to sanctify the dominion that he had usurped for himself over the cow and the horse. (Milan Kundera 1984, p. 277)
Introduction
Researching the Fields
The Rise and Fall of Human–Animal Binaries
Our ideas concerning animals have changed throughout the centuries, but (at least in the Western world) they are still firmly placed in the lower reaches of a moral hierarchy, where humans reside at the top (de Fontenay 2012). The distinction between humans and animals relies on deeply entrenched and taken-for-granted anthropocentric assumptions that affords nonhuman animals little moral consideration (Agamben 2004). Moreover, as Calarco argues, this anthropocentricism goes beyond human claims to be at the centre of the universe because it incorporates a ‘desire to determine human specificity over and against those beings who/that threaten to undermine that specificity’ (2008, p. 53). Despite growing “animal rights” and environmental movements, it is argued that human-centric values embraced by humanist philosophies have maintained, if not tightened their grip, by continuing to render the animal a ‘natural’ resource that we are entitled to use, abuse and then dispose of, once our desires and demands have been satiated,That man is the noblest creature may be inferred from the fact that no other creature has contested this claim (Lichtenberg, as cited in John Gray 2016, p. 86).
The right to kill a deer or a cow is the only thing all of mankind can agree upon… The reason we take that for granted is that we stand at the top of the hierarchy (Kundera 1984, p.278).
Adiaphorizing Practices and The (Re) Productive Animal
business and management education continues to teach and promote human-centred economic models that are profoundly insensitive to the complex interdependencies between human action and the irreversible environmental challenges (Gasparin et al. 2020).
So, how does this relate to the cow? Fudge (2013) describes how the dairy cow as a sentient being with a face, has slipped over time to suffer the indignity of becoming an effaced resource. In their comparatively low status, cows are not only rendered faceless and anonymous, but usually referred to only as part of an ‘amorphous herd’ (Hamilton and Taylor 2013, p. 60); precisely what contributes to the conditions that make adiaphorization possible. Moreover, it is arguably the transformation between the cow-as-subject into the cow-as-object that negates any need for moral consideration, and which facilitates and splits off ethically questionable practices such as the immediate removal of the calf from its mother at birth. A male calf may have its life ended immediately after birth if the owner considers that rearing it for beef is financially unviable, whereupon it will be shot.The fate of all animals ‘depends upon a certain social calculus’ involving perceived social value, health state, age, available treatment and cost, and the emotional, ethical and economic effect of their survival or non-survival on their ‘owners’ (Sanders 1995, p. 2009).
Unpalatable Veterinary Practices?
As industrialised practices within farming are intensifying, relationships between clients (‘owners’), their animals (‘patients’) and veterinary surgeons (medics) are increasingly instrumental and transactional (Clarke and Knights 2019). A modern farm owner spends more time computing cost benefit analyses than ‘mucking in’ with husbandry routines,5 and vets have come to be regarded as a cost to constrain. In seeking to retain their custom, vets must meet the cost-conscious demands of their clients and this frequently means becoming complicit in facilitating these developments. Any medical procedure (e.g. fertility drugs, or artificial insemination) imposed on the animal’s body for the purpose of meeting human demands may be introduced and normalised via everyday practice, perhaps without adequate reflection on its wider implications. Our argument is that what constitutes ‘best’ for the animal is deeply rooted in anthropocentric scientific knowledge and may not be fully interrogated by vets themselves.The animals of the world exist for their own reasons. They were not made for humans any more than black people were made for white, or women were created for men (Walker 1982, p. 14)
that, ABOVE ALL, my constant endeavour will be to ensure the health and welfare of animals committed to my care. (Original Emphasis see Note 1).
Research Design
fact that animals live and are interactively entangled with humans is enough of a reason to justify their inclusion in some form of ethnographic work (Hamilton and Taylor 2017, p. 13).
Data Collection
Data Analysis
Findings
A Touching Encounter
By accompanying vets on their farm visits, the first author immersed herself in ‘actions-in-the-making’ (Wacquant 2015, p. 5). We agree with the view that in undertaking fieldwork you are also researching your ‘self’’ (Glesne 2006, p. 126), for it holds the potential not only to be transformative, but to understand how researcher-subject relations are inseparable, mutually constitutive, and far from being devoid of human value.It is March and the sleet is horizontal. It is bitterly cold as the farm is located in a very exposed landscape. It is bleak. My fingers are purple. The cow has a tumour in her eye, and they are operating only because she is with calf – this is an economic decision. This takes 2.5 h and the wind whistles through the open door of the barn we are standing in front of. Intermittently the cow attempts to lie down in the crush,6 thus causing her to slowly asphyxiate. She has to be untied, so she can stand up, and start the process all over again. I can no longer feel my fingers or toes. Finally, the eye is severed, and the socket sutured with stitches of such length that she looks like a cartoon cow with ‘daisy’ eyelashes. Her face is sprayed silver with antiseptic and becomes mixed in with blood; this gives her a comical, yet tragic appearance. (Field notes, day 1, first author).
These puzzling physical entanglements cannot easily be unpicked, for the veterinary surgeon uses her body in ways that may seem brutal, but also appear to constitute an ethics of ‘care’, while my own experience was one of utter, visceral and embodied abjection,In witnessing the removal of the cow’s eye … I pondered on this encounter, and how the animal used its body to resist this physical domination, which only resulted in an ever more violent process of self-asphyxiation.
Field notes recorded feelings of shock by what was witnessed on that first day of fieldwork,I repressed fantasies of seizing the cow and rescuing us all from this immersion in (what I experienced as) a dismal encounter.
Naively, neither author had given consideration to being troubled by ambiguities and contradictions arising from a form of ‘cruelty masquerading as care’ (Bauman 1995, p. 161). However, reflection was transformational for us, surfacing ideas of anthropocentricism, speciesism, and adiaphorization that illustrate how moral indifference towards animals is embedded, and thus taken for granted, in our culture. Crucially, were it not for ‘entering the theatre of action’ in an ‘ordinary capacity’ (Wacquant 2015, p. 6), it is doubtful that a sanitised oral account of these events would have been problematised, let alone have facilitated such an embodied and ethical engagement with the cow in this face-to-face encounter. Writing about ethnographic immersion into the worlds of those we study might encourage future embodied field work (Thanem and Knights 2019), for if we are not careful, and despite our good intentions to do otherwise, ‘the decisions we make in our studies and our research can serve to keep people or events at a distance’ (Maile 2014, p. 112).I feel desolation regarding this animal, but I’m quickly brought into line, ‘It’s a cow, it doesn’t have the same feelings as you or I. The bottom line is – she can still provide milk and give birth to the calf, that’s why she is being kept alive’. Silently I think “I’m glad I am not a dairy cow”. (Field notes, day 1, first author).
Machinae Animatae: Milking It
Since large animal (farm) veterinary surgeons are compelled to turn cows into ‘automatons – ‘machina animatae’ (Kundera 1984, p. 282) for the production of milk, ethical tensions may well arise. Increasingly the interests of the client, demand for animal food consumption, and the dominance of financial markets have coalesced in ways that tend to undermine, or even dispense with serious considerations of animal sentience. While the involvement of veterinary surgeons in these processes is not inconsiderable, even pivotal, it is often defended and rationalised through arguments about fulfilling the demand for food,Life in the factory farm revolves entirely around profits, and animals are assessed purely for their ability to convert food into flesh or ‘saleable products’ (Harrison 1964, p. 1)
Apart from ignoring how factory farming and milk production may not be mutually exclusive activities, this statement simultaneously obscures the ‘very specific, often lethal, effects’ (Cole and Stewart 2016, p. 14) contained within the routines of farming, and legitimises the taken-for-granted practices relating to the consumption of animal products. The extract illustrates how injecting fertility hormones into cows is decisively ‘split off from any consideration of morality’ (Bauman and Lyon 2013, p. 8) and reduced to a public relations issue of misunderstanding, where it is viewers who may take it ‘the wrong way’. What is achieved through adiaphorization is the separation of ‘milk’ and its associated benefits for humans, from the processes of its production.They can’t show much farm work on TV, because it’s injecting things with hormones and things and people might take it the wrong way, and we’ll come out looking like factory farmers, rather than producing milk to go in your tea and cereal and cream bun.
Here the vet is explicit in detailing his complicity in facilitating the intensification of the milking process. Since this is presented as beyond moral consideration, we suggest that in contemporary times large animal vets are under increasing pressure to participate in, and be judged by the maximisation of milk production, rather than a care of the animal,A lot of the work now is spent on routine visits to farms, largely… associated with fertility.[It’s good when] the farmer says, “oh, all that stuff you told me three months ago, I’ve put it into practice, and my milk quality is so much better, or my cows are getting in calf”.
Our findings incorporate a range of largely similar responses served up by large animal veterinary surgeons, which we argue can appear inconsistent if not wholly contradictory, in the context of the profession’s oath of privileging the animal’s welfare above all else. For example, ideas underpinning cow welfare were even conflated with increased milk production and bottom-line profit,these days, we’re actually … part of the management team, and we’re there to advise them on how they can improve health, welfare, production on their farm…rather than fixing broken cows.
While the term ‘getting there’ assumes a unity and harmony between cow, farmer, and vet in terms of constituting ‘success’, who can speak for the cow? While modern technologies support this system of production, questions in relation to the veterinary oath necessarily arise as to how perpetual pregnancy in cows promotes animal welfare, since it considerably shortens the animals’ expected lifespan. It might be just as pertinent to ask whether it is the welfare of the farmer, rather than the animal, that the vet privileges when performing interventions on the body of the cow? How far is she/he helping, metaphorically and literally, to ‘milk the cow for all its worth, until it is worthless’?When you’re doing courses on reproduction, you’ve got goals, … you’ve got milk production to increase…if you can just help the animals and the farmer to get there.
While the use of the words ‘I’m afraid’ gives a nod to the suffering of the animal, the participant simultaneously constitutes the short (re) productive life of the cow as inevitable and unavoidable. This vet qualifies his statement by claiming to ‘help’ the cow, but her welfare seems to focus solely on maintaining levels of productivity. While a minority of vets expressed some ambivalence concerning the way that animals are treated, and even their own participation in fuelling the agricultural industrial machine, their anthropocentric and speciesist assumptions combined with commercial imperatives allowed them to rationalise their actions in ways that led to adiaphorization. These enabled the normalisation, rather than problematisation, of the intensification of milk production,Increasingly more cows are kept inside, and that’s intensification because of the financial pressure farms are under.Sometimes the life of a cow is nasty, brutal and short, I’m afraid…but on the plus side there are situations where I think, yes, I’ve really helped that farm, that cow, that herd make good progress in terms of health and welfare.
Here, discourses of apparent care and control collide explicitly; the goal is to milk the cow for all its worth, while simultaneously providing adequate levels of care to prevent it ‘bombing’/dying. Thus, it appears that welfare concerns are confined to the instrumental goals of productivity; the focus is on the cow as a potentially productive and reproductive body/object, rather than as a sentient being. Wadiwel refers to this as perfecting the balance so that the animal is ‘maintained scrupulously’ to prevent premature death, and ‘life is held at a point that borders on death itself’ (2002, p.3–4). Veterinary work is clearly thanatopolitical, as is made explicit in our next excerpt,… a cow, for instance, is producing huge quantities of milk now compared to what they did. Even though the numbers of cows have halved, we’re producing twice as much milk [but] you’ve got to manage them correctly to allow that to happen without them bombing.
The objectification of the cow, together with the adiaphorization of many farming practices, appear to segregate it to a silent periphery, where decisions are made about life, death and ‘welfare’. Very few vets acknowledged the cow as a sentient subject (Singer 2009), but here the vet admits that ethical choices are trumped by financial imperatives. He does not acknowledge how staying alive (whether on three, or four feet), or being slaughtered, are both methods of satisfying human consumption, albeit in different forms—milk—or meat. While not all vets were immune to the paradoxical aspects of their work, and some did raise concerns, they were often quick to mitigate this, or eschew responsibility by resorting to a sense of fatalism linked to farmers’ ownership of the animals,if one claw is very badly infected you [can] remove that claw, so …, should you do that, or should you put it to sleep, or send it off for human consumption? My only thought about that is if you asked the cow, what would it say? I think it would prefer to be going around on one claw… it's a very simplistic view, but ethics-wise, it's difficult to get past the imperative of the finance, really
We now move from exploring how veterinary surgeons are central players in facilitating artificial levels of pregnancy in dairy cows (and therefore milk production), to reflect on their belief that its purpose and value can only be measured economically.You know, I saw a cow with a broken leg, and I said, “look, she got a broken leg, she needs to be killed”.[The farmer said] “Oh, well, you know, we’ll keep her for a couple of weeks and let some calves suckle her”. It’s not acceptable… But sadly, farmers will do that
For All It’s Worth?
Although contentious, our data illustrates how veterinary surgeons are subject to financial, economic and client-centred imperatives. Consequently, they may consciously or unwittingly aid the exploitation of animals, rather than grant a form of consideration to their wellbeing unless this is directly linked to their productivity. This is partly because veterinary work is predominantly commercial, where the language of profit and growth tends to dominate. Many large animal vets reproduced commodified narratives, turning animals and themselves, into productive beings,there can be a negotiable market price for the animal, as for every means that is incapable of becoming an end in itself, whence the virtual cruelty of this pure practical reason (Derrida 2002, p. 101)
In farm production, the process of adiaphorization displaces any sense of guilt, for commercial transactions can be split off and privileged over other considerations as a form of hegemony.Clients are used to calling you when they have a problem and see you as an expense, whereas you’ve got to try and make that transition to them seeing you as a resource … by working closely with you they can actually make themselves more profitable, so that your expense is negligible.
You’re running a business, aren’t you? So, everything, in theory, ought to be on a cost–benefit basis
Derrida (2008) observes how such considerations enable and justify cruel acts, for the animal has a specific tangible value conferred on them, calculated through markets and justified by the entitlement of ownership. This economic imperative has arguably led to large animal vets utilising a very different skill set than their small animal colleagues,You have to have a mixture of sentimentality and matter of fact-ness … you should do your best for an individual animal but … this is peoples’ livelihood and if this animal isn't earning its keep … there’s got to be a level of consideration for productivity.
there’s no real heroic surgery…because it all has to be economic. So, dogs are treated more like humans, aren’t they, when they’re sick? Whereas cattle, everything, there has to be a cost–benefit analysis with everything that you do. The range of conditions isn’t any less, it’s just how much you can do about them, economically.
Without a hint of irony, the vet reinforces how ‘unproductive’ animals are a ‘dead loss’, which belies a lack of recognition and subjectivity that might otherwise be afforded to them as embodied actors in a relationship. Simple metrics unequally value the bodies of calves, for new-born males, are often destroyed if the price of rearing them is deemed greater than their economic value as beef. This is a clear example of adiaphorization since moral questions about the life or death of animals has become ‘irrelevant’ (Bauman 1995, p. 134), as this vet found out during work experience,I think farmers are much more aware of the economics of the situation, and they may well weigh up a situation and say “are we going to get value for money? Is it worth treating this animal, or is it going to be a dead loss?”
Although the vet recalls his initial shock, he then readily normalises it by rendering it as a necessary and inevitable practice of farming. As Bauman argues, practices would have to be challenged to retrieve the lost link between moral guilt and the acts which’ enable ‘massive participation in cruel deeds’ (1995, p. 145). However, were vets to do this individually, they would potentially experience irresolvable ethical dilemmas each working day,I remember one of the first calving’s. I was about 15, and we got the calf out alive and well. I heard Roger sigh, and I didn’t know why…I remember distinctly hearing a gunshot, and asking ‘what was that?’ He was like, ‘oh, they've just shot the calf’. I was almost stunned by the fact we'd spent a good half an hour getting that calf out, and then they'd gone and shot it anyway. But that's farming really.
The vet invokes the term ‘real’ business’ to imply an element of gravity and facilitate a neat separation from ethical considerations. This is partly because business decisions and economic calculations can be constituted as both neutral, yet powerful, so once unfettered by moral consideration they instantly dissolve any remnants of lingering ambiguity,Do you treat that cow with painkillers, because as soon as you start treating it, it’s then not fit for consumption [so] it becomes not necessarily an ethical decision but a real business one …do they want to try and treat it and get it back on its feet [or] kill it straight away?
The deployment of ‘these days’ reifies contemporary practices as beyond debate. Not surprisingly, vets often drew from a specific set of discursive resources as justification, ranging from ‘helping’ farmers to run a successful business, to more self-aggrandizing claims of ‘feeding the world’. In contrast, the danger of destroying the environment through the mass consumption of animal products (Cowspiracy),7 or laying the ground for zoonotic disease such as BSE (Smart and Smart 2017) is never voiced,A cow's life is based on finance really these days, mostly, so there's no sort of compunction. If it doesn't get in calf quickly enough—they have to be in calf, to milk – so that's crucial, after, 200 days, or 300 days, then it's gone
It’s the scale of things that’s changed, but what we’re doing is helping the farmers achieve that, while also feeding the world.
With cattle, obviously sympathy and all that, absolutely goes without saying, but the wider picture is, that we all serve a purpose, that’s my belief. So, they have to serve a purpose, large animals…they’re here to make money.[Interviewer: and is your job to facilitate that?]Absolutely. Ensure that the herd, the animal, has got the highest standard of clinical health and also maximise the owner’s profitability. Help him maximise it.
In the final presentation of our findings, we explore how enacting specific veterinary practices sometimes causes ethical dilemmas for vets who did not whole-heartedly endorse narrow discourses of financial and economic rationality.
Unpalatable Practices?
Another participant articulated how the relationship with animals (cows) had changed significantly, even during his time as a large animal vet,Client versus patient, that’s the thing, what is best for the client may not always be best for the animal. I think that line can become blurred sometimes and I feel uncomfortable with it. I kind of feel that ultimately, we should go back to our oath that we all took at our graduation ceremony about upholding animal welfare
During field observations, the first author sometimes provoked vets into considering whether perpetual pregnancy in cows was justifiable, prompting reflexivity about the purpose and meaning of large animal veterinary work,Ethics have totally become irrelevant because, for most farmers, animals are an economic unit. That’s all they are. If I go back to my earlier days, we would have spent fortunes on animals because the farmers would want to have done their best..[and] more animals used to have names. They weren't friends but they were, kind of family
hmmm yes, well I want to feel valued in what I do, I think we all do, and therefore if what we’re working for is pretty unpleasant or potentially unacceptable, it doesn’t sound great, does it?
Becoming ‘immune’ to the suffering that animals may experience through the pre-eminence of transactional economics is adiaphorization in action. There is also a danger in treating interventions as a form of ‘unnecessary suffering’ because doing so implies there are situations where ‘suffering can be regarded as necessary, and therefore lawful’ (Radford 1996, p. 69). As the data have illustrated, with regard to the financial implications of life and death decisions large animal vets articulated such an approach unproblematically. However, a few vets expressed concerns that transactional economics was threatening the profession’s core purpose,I guess principally [my job] is looking out for the welfare of cows, the cow is number one. But, obviously a lot of it does come from a production-led industry, coming down to economics. Part of me does think “is this really right?” You do kind of become immune to it [but] I guess the [perpetual] pregnancy thing, when you spell it out, yes. I, kind of forget that
Once prompted to reflect on the life of a dairy cow, there was occasionally some reflexivity about their initial desire to become a vet (i.e. ‘saving’ animals), contrasted with the actual practices that are determined wholly by financial concerns,We have a first-world problem where everything now seems to come down to money. And actually, that's really very, very wrong. It's not what we're about
It depends on the cow and the farm, whether they let you do a caesarean because sometimes that costs more than the end result. If the cow's not going to live through it or produce any milk, they might not let you.[Interviewer: So what does that feel like then?]
This quote conveys precisely how veterinary surgeons distance themselves morally, through taken-for-granted adiaphorizing processes that split off the cow-as-subject. Until probed, the vet does not challenge finance dominating the relations between vets, clients and animals.not great…I suppose the idea is that you've gone in to save animals and if you get into a situation where it's going to cost £500 to £600 to do a caesarean… is it worth it? So, yes, you're not saving animals then, are you?
Not every farm. Some of them will do anything just to keep the cow alive. It’s more of an issue I suppose in the commercialising farms.
Here the vet admits some discomfort, but quickly defends herself by utilising a common and often repeated narrative that ‘death is not a welfare issue’. However, in itself this reflects an adiaphorized and highly contentious view, arguably derived from a ‘privileged veterinary vantage point’ (Hamilton and Taylor 2013, p.70). In relation to animals, it is one particular kind of attempt to sustain moral distance in troubling situations, or perhaps to circumvent guilt where adiaphorization fails. Yet death could only be considered as irrelevant to welfare if it is isolated from more positive forms of life (Yeats 2010), rather than simply viewed in the context of suffering.[Interviewer: So, do you feel disappointed when they say that?]Yes. There's a little bit of that. But then, I suppose, we had a welfare teacher at vet school that used to say death isn't a welfare issue. So, I suppose, … if you opted to put her to sleep rather than leave her to suffer… perhaps you could have done more if it wasn't a financial issue, but then it's not an animal welfare issue if she's dead, because she's not suffering anymore.
Discussion
Conclusion
Nietzsche was trying to apologize to the horse for Descartes. His lunacy (that is, his final break with mankind) began at the very moment he burst into tears over the horse. And that is the Nietzsche I love, just as I love Tereza [the main character, Tomáš’ lover]…I see them one next to the other: both stepping down from the road along which mankind, “the master and proprietor of nature”, marches onward (Kundera 1984, p. 282).