This review of Jason Hribal’s Fear of the Animal Planet: The Hidden History of Animal Resistance by ‘renegade historian’ Thaddeus Russell caught my attention–as any Reason piece about animals inevitably does. I haven’t read Hribal’s book, so am only going off Russell’s critique here. My first impression is that this article isn’t really about nonhuman animals at all; Russell is using Hribal’s politicized animal as an intentionally farcical springboard for his subaltern critique of the New Left’s tendency to speak for–and thus define and appropriate–marginalized groups.
Indeed, Hribal’s attribution of political consciousness to nonhuman animals is problematic, to put it mildly. But, unsurprisingly for a libertarian column, Russell’s critique overlooks the fundamental challenge of expanding the moral circle beyond the species line. By using the case of nonhumans to support his subaltern ‘history from below’, he draws an arbitrary speciesist line below which nonhuman animals can neither speak for themselves nor have another speak for them. Setting aside the equivocations from various camps about ‘what animals want’, this analysis may well work for humans–indeed, it’s drawing on many of the same arguments as William Easterly’s “white man’s burden” conceptions of humanitarian aid. But it doesn’t work at all for nonhuman animals. On the other hand, Hribal’s politicization of nonhuman animal agency is also problematic.
To me, the world is made up of beings with interests. Part of the work of humanities is to prime our empathy. Part of the work of the social sciences is to foster cooperative nonzero relationships both within and across species lines. And part of the work of science is to reveal the type and degree of human and nonhuman animal preferences. But as this recent SciAm blog post on why animals play points out, we don’t have all the answers.
So Russell is right to be skeptical of speaking for the other–but in the case of nonhuman animals, we have little choice but to try.