This book analyzes how discourses of cruelty against animals - in veterinary, dietary, and transport registers - inform the colonial imagination of humanitarianism. It argues that debates concerning animals invoked less protectionism, and reflected in microcosm the nature of British Empire and Bengali anxieties over dietetics and identity. Imagining animals as diseased, eaten and overworked, the study reveals that animal cruelty was often enacted in a space wherecontrol and submission were the dominant form of governance.

This book disentangles complex discourses around humanitarianism to understand the nature of British colonialism in India. It contends that the colonial project of animal protection in late nineteenth-century Bengal mirrored an irony. Emerging notions of public health and debates on cruelty against animals exposed the disjunction between the claims of a benevolent Empire and a powerful imperial reality where the state constantly sought to discipline its subjects-both human and nonhuman. Centered around stories of animals as diseased, eaten, and overworked, the book shows how such contests over appropriate measures for controlling animals became part of wider discussions surrounding environmental ethics, diet, sanitation, and the politics of race and class. The author combines history with archive, arguing that colonial humanitarianism was not only an idiom of rule, but was also translated into Bengali dietetics, anxieties, vegetarianism, and vigilantism, the effect of which can be seen in contemporary politics of animal slaughter in India

"And God said, Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." --Genesis 1:24-26 In this crucial passage from the Old Testament, God grants mankind power over animals. But with this privilege comes the grave responsibility to respect life, to treat animals with simple dignity and compassion. Somewhere along the way, something has gone wrong. In Dominion, we witness the annual convention of Safari Club International, an organization whose wealthier members will pay up to $20,000 to hunt an elephant, a lion or another animal, either abroad or in American "safari ranches," where the animals are fenced in pens. We attend the annual International Whaling Commission conference, where the skewed politics of the whaling industry come to light, and the focus is on developing more lethal, but not more merciful, methods of harvesting "living marine resources." And we visit a gargantuan American "factory farm," where animals are treated as mere product and raised in conditions of mass confinement, bred for passivity and bulk, inseminated and fed with machines, kept in tightly confined stalls for the entirety of their lives, and slaughtered in a way that maximizes profits and minimizes decency. Throughout Dominion, Scully counters the hypocritical arguments that attempt to excuse animal abuse: from those who argue that the Bible's message permits mankind to use animals as it pleases, to the hunter's argument that through hunting animal populations are controlled, to the popular and "scientifically proven" notions that animals cannot feel pain, experience no emotions, and are not conscious of their own lives. The result is eye opening, painful and infuriating, insightful and rewarding. Dominion is a plea for human benevolence and mercy, a scathing attack on those who would dismiss animal activists as mere sentimentalists, and a demand for reform from the government down to the individual. Matthew Scully has created a groundbreaking work, a book of lasting power and importance for all of us.

In nineteenth-century Europe and North America, an organized vegetarian movement began warning of the health risks and ethical problems of meat eating. Presenting a vegetarian diet as a cure for the social ills brought on by industrialization and urbanization, this movement idealized South Asia as a model. In colonial India, where diets were far more varied than Western admirers realized, new motives for avoiding meat also took hold. Hindu nationalists claimed that vegetarianism would cleanse the body for anticolonial resistance, and an increasingly militant cow protection movement mobilized against meat eaters, particularly Muslims. Unearthing the connections among these developments and many others, Julia Hauser explores the global history of vegetarianism from the mid-nineteenth century to the early Cold War. She traces personal networks and exchanges of knowledge spanning Europe, the United States, and South Asia, highlighting mutual influence as well as the disconnects of cross-cultural encounters. Hauser argues that vegetarianism in this period was motivated by expansive visions of moral, physical, and even racial purification. Adherents were convinced that society could be changed by transforming the body of the individual. Hauser demonstrates that vegetarians in India and the West shared notions of purity, which drew some toward not only internationalism and anticolonialism but also racism, nationalism, and violence. Finding preoccupations with race and masculinity as well as links to colonialism and eugenics, she reveals the implication of vegetarian movements in exclusionary, hierarchical projects. Deeply researched and compellingly argued, A Taste for Purity rewrites the history of vegetarianism on a global scale.

After lives filled with deep suffering, 74 billion animals are slaughtered worldwide every year on factory farms. Is it wrong to buy the products of this industry? In this book, two college students – a meat-eater and an ethical vegetarian – discuss this question in a series of dialogues conducted over four days. The issues they cover include: how intelligence affects the badness of pain, whether consumers are responsible for the practices of an industry, how individual choices affect an industry, whether farm animals are better off living on factory farms than not existing at all, whether meat-eating is natural, whether morality protects those who cannot understand morality, whether morality protects those who are not members of society, whether humans alone possess souls, whether different creatures have different degrees of consciousness, why extreme animal welfare positions "sound crazy," and the role of empathy in moral judgment. The two students go on to discuss the vegan life, why people who accept the arguments in favor of veganism often fail to change their behavior, and how vegans should interact with non-vegans. A foreword, by Peter Singer, introduces and provides context for the dialogues, and a final annotated bibliography offers a list of sources related to the discussion. It offers abstracts of the most important books and articles related to the ethics of vegetarianism and veganism. Key Features: Thoroughly reviews the common arguments on both sides of the debate. Dialogue format provides the most engaging way of introducing the issues. Written in clear, conversational prose for a popular audience. Offers new insights into the psychology of our dietary choices and our responsibility for influencing others.

This volume studies the concept and relevance of HISTEM (History of Science, Technology, Environment, and Medicine) in shaping the histories of colonial and postcolonial South Asia. Tracing its evolution from the establishment of the East India Company through to the early decades after the Independence of India, it highlights the ways in which the discipline has changed over the years and examines the various influences that have shaped it. Drawing on extensive case studies, the book offers valuable insights into diverse themes such as the East–West encounter, appropriation of new knowledge, science in translation and communication, electricity and urbanization, the colonial context of engineering education, science of hydrology, oil and imperialism, epidemic and empire, vernacular medicine, gender and medicine, as well as environment and sustainable development in the colonial and postcolonial milieu. An indispensable text on South Asia’s experience of modernity in the nineteenth and twentieth centuries, this book will be of interest to scholars and researchers of modern South Asian studies, modern Indian history, sociology, history of science, cultural studies, colonialism, as well as studies on Science, Technology, and Society (STS).

This book examines from different perspectives the moral significance of non-human members of the biotic community and their omission from climate ethics literature. The complexity of life in an age of rapid climate change demands the development of moral frameworks that recognize and respect the dignity and agency of both human and non-human organisms. Despite decades of careful work in non-anthropocentric approaches to environmental ethics, recent anthologies on climate ethics have largely omitted non-anthropocentric approaches. This multidisciplinary volume of international scholars tackles this lacuna by presenting novel work on non-anthropocentric approaches to climate ethics. Written in an accessible style, the text incorporates sentiocentric, biocentric, and ecocentric perspectives on climate change. With diverse perspectives from both leading and emerging scholars of environmental ethics, geography, religious studies, conservation ecology, and environmental studies, this book will offer a valuable reading for students and scholars of these fields.