Meet+Shmuel,+the+piglet+that+died.+He's+not+just+another+commodity.

Lorryn Davies N7139012 Judith Meiklejohn __**CULTURAL ARTEFACT **__ Meet Shmuel. He was found by a rescue team from Animal Liberation Victoria (ALV) in a ‘sick bay’, at an RSPCA approved ‘free range’ farm in Victoria. Not only was the piglet suffering from severe malnourishment and a respiratory condition that made it very difficult for him to breathe, but he was also suffering from Scoliosis of the spine, rendering him incapable of lifting his head more than two centimetres from the ground. Only days after being rescued, Shmuel died. This artefact was chosen to highlight that while animal welfare standards are higher for livestock in Australia than most other countries, the current codes of practice still allow for considerable cruelty to occur.

__**PUBLIC HEALTH ISSUE **__ The aim of the following report is to raise awareness of the current codes of practice for livestock production within Australia. While it is recognised that the codes of practice create a higher standard of animal welfare within Australia, they also allow for the existence of factory farms. The health and environmental impacts will be briefly discussed to highlight the consequences of consuming meat and the benefits of a vegetarian and vegan diet. While a range of animals suffer from intensive or factory farmed conditions (e.g. cows, chickens and sheep), only the welfare of pigs is discussed. The remainder of this report addresses the ethical and moral responsibility that require humans to protect and care for their non-human counterparts. __**LITERATURE REVIEW **__ Livestock production (specifically intensive or factory farms) has been found to cause 11% of GHG emissions (Peters et al., 2010). In addition to the waste produced by intensive and factory farms, methane (which is emitted directly from the animals) is the most significant contributor to the GHG emissions (Peters et al., 2010). Research has found that free-range pasture raised animals have a significantly smaller impact on the environment compared to factory farms, yet the majority of animals in Australia are produced in intensive or factory farms (Animals Australia, 2013; Humane Society Australia, 2013; Peters et al., 2010). Furthermore, in order to grow the grains that are used to feed intensively farmed livestock, large expanses of forests are cleared, destroying the natural habitat (Peters et al., 2010).

A wealth of research has found that vegetarians and vegans have lower rates of Coronary Heart Disease (CHD), obesity, hypertension and diabetes mellitus (Type II Diabetes) as well as increased longevity (Fraser, 2005; Key, Appleby & Rosell, 2006; Marsh & Brand-Miller, 2011; Tonstad, Butler, Yan & Fraser, 2009). The research has also found that more non-meat eaters than meat eaters are deficient in vitamin B12 due to not eating red meat. However this was found to be easily remedied by taking B12 supplements and eating more fortified foods (Key, Appleby & Rosell, 2006; Marsh & Brand-Miller, 2011). Despite the benefits of a vegetarian and vegan diet, the research is still somewhat unclear as to whether meat should be reduced from human diets completely or whether a reduction to two to three meals a week is more beneficial (Marsh & Brand-Miller, 2011; Tonstad et al., 2009).

While the welfare of animals raised for livestock production, slaughter and transport in Australia have higher standards than most other countries, there are still significant limitations to the system (Animals Australia, 2013; Oogjes, 2009). Numerous investigations made mostly by non-government organisations have revealed that Australian laws around animal cruelty and animal welfare acts have failed to protect animals in the livestock sector (Animals Australia, 2013; Aussie Farms, 2013; Free Range Fraud, 2013; Oogjes, 2009). According to the Australian Department of Agriculture (2012), the codes of practice that exist for the welfare of animals (specifically livestock or ‘food animals’) are state dependent within Australia. While the codes across each state are reasonably similar, their differences result in less national consistency and standardisation, allowing inconsistent and cruel treatment of animals (specifically in intensive farming industries) (Oogjes, 2009).

Subsequent effects of a non-existent national code of practice in Australia conveys an inconsistent message to other countries regarding its standard of animal welfare within the livestock industry (Oogjes, 2009). This is particularly detrimental in the case of live export, as it perpetuates a trade where animals suffer appalling travel conditions and abhorrent slaughter conditions (Animals Australia, 2013). Another significant limitation of the Australian animal welfare codes around livestock is that they are voluntary, existing only as ‘guidelines’ for animal production, slaughter and transportation (Animal Care and Protection Regulation, 2012). The animal welfare codes have been divided into what should be done (i.e. voluntary or non-compulsory) and what must be done (i.e. compulsory) (Animal Care and Protection Regulation, 2012; Model Code of Practice for the Welfare of Animals, 2008).

The Australian Department of Agriculture (2012) states that the codes of practice are set up to meet the needs of the animals (by ensuring an acceptable minimum welfare standard) and to meet the needs of the corporations (by maximising efficiency). While on the surface this seems like an acceptable trade, many animal activist groups as well as the literature have identified that this practice actually allows agri-businesses to operate with little regard for the animals’ welfare (Animals Australia, 2013; Animal Liberation, 2013; Pluhar, 2010). Voluntary farm-animal welfare codes of practice within Australia are detrimental for several reasons. They legalise the operation and continuation of factory farms, provide specific exemptions from cruelty provisions and can exacerbate the occurrence of extreme cruelty (Animals Australia, 2013; Oogjes, 2009).

Within Australia, there are approximately 5 million pigs slaughtered annually for human consumption, with 95% of them produced by over 1500 factory farms (Humane Society, 2013). Of the 350, 000 breeding sows in Australia, the majority of them are raised and kept in factory farms. Breeding sows are typically kept in sow stalls (i.e. tiny metal cages with concrete floors) for the majority of their pregnancy (16 weeks), where they are unable to do anything other than sit or stand (the cages are so small that the pregnant pigs are prohibited from turning around) (Animals Australia, 2013; Animal Care and Protection Regulation, 2012). Just prior to the sows giving birth, they are transferred to farrowing crates, where they spend somewhere between 1-6 weeks while their piglets are weaned. The farrowing crates are even more restrictive than sow stalls, preventing sows from lying down properly, or engaging in rooting or nesting behaviours (Humane Society Australia, 2013; McLeod-Kilmurray, 2012).

<span style="color: #222222; font-family: 'Times New Roman',serif; font-size: 12pt;">Immediately after their young are weaned and transferred to be fattened for slaughter, breeding sows are re-impregnated and transferred to the sow stall to endure the remainder of their pregnancy, until at two years of age they are slaughtered (Animals Australia, 2013; Animal Care and Protection Regulation, 2012). Fattening pigs (pigs raised and slaughtered for human consumption) suffer from various surgical procedures that are performed on them without anaesthesia (Animals Australia Unleashed, 2013). These include castration, docked tails (by cutting), cutting or grinding their teeth, ear cutting, nose ringing and tusk trimming (Animal Care and Protection Regulation, 2012). Following the 1-6 week weaning period, the piglets are transferred to overcrowded enclosures (e.g. sheds) where they live for 4-6 months in their own waste before being transferred to slaughter houses to be killed (Animals Australia Unleashed, 2013).

<span style="color: #222222; font-family: 'Times New Roman',serif; font-size: 12pt;">While these legalised practices are abhorrent, other extreme acts of cruelty that substantially deviate from the current voluntary codes of practice, have been uncovered by several non-government organisations (Animals Australia, 2013; Aussie Farms, 2013; Animal Liberation, 2013). As was represented in the artefact, the piglet Shmuel was found left for dead in a ‘sick bay’ at the Otway Pork farm in Victoria. Despite the fact that he was suffering from severe Scoliosis of the spine, malnourishment and respiratory difficulties, the once RSPCA approved free-range farm did nothing to alleviate his suffering (Free Range Fraud, 2013). In another instance, Animals Australia (2013) captured footage of a group of young pigs at a slaughterhouse in Victoria that were cruelly slaughtered in ways that deviated from the current codes of practice. In addition to the pigs being slaughtered in front of each other, some took upwards of six minutes to die after being inadequately stunned (meaning they were still conscious) and having their throats slit. The footage also revealed that two others tried to escape and one was beaten to death with a sledgehammer, while another ran into a scalding tank and died (Animals Australia, 2013).

__**<span style="color: #222222; font-family: 'Times New Roman',serif; font-size: 12pt;">CULTURAL AND SOCIAL ANALYSIS **__ <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">The topic of animal welfare and suffering and the moral and ethical obligations of humans to influence that, is a complex issue that has generated a lot of discussion across the research (Bentham, 1789; Mcleod-Kilmurray, 2012; Nordenfelt, 2011; Pluhar, 2010; Singer, 2006; Williams, 2008). <span style="color: #222222; font-family: 'Times New Roman',serif; font-size: 12pt;"> Utilitarianism is an ethical theory that was founded by Jeremy Bentham to expound the notion of what is morally right and wrong (Bentham, 1789). The fundamental principle of this theory is that as moral agents, our responsibility to determine right from wrong is to consider the well-being of everyone that is capable of experiencing both pleasure and pain (Bentham, 1789; Pluhar, 2010; Singer, 2006). <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">While theories like Utilitarianism provide a compelling framework through which to act with moral and ethical regard for the lives of human animals and non-human animals alike, other factors have contributed to the current state of animal welfare (Mcleod-Kilmurray, 2012; Nordenfelt, 2011; Williams, 2008). Some researchers have argued that animals do not have the mental capacity to experience subjective feelings and consequently the ability to suffer (Mcleod-Kilmurray, 2012; Nordenfelt, 2011). Although the ability to measure subjective feelings and experiences was believed to not be considered scientifically viable, research has found that at the very least, animals display minimal levels of neurological complexity (Nordenfelt, 2011; Singer, 2006). Despite these findings, those that continue to deny the sentience of animals, perpetuate the cycle of animal cruelty that exists currently as factory farms, live export, animal sport and slaughter (Pluhar, 2010; Williams, 2008). <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Fundamental to ethical philosophy is the knowledge that all human behaviour significantly impacts the welfare of others (Paul & Elder, 2009). Humans have the power to decrease or increase the quality of someone else’s life, be them human or animal (Paul & Elder, 2009). Central to this responsibility is the capability of humans to be empathic towards others. The fact that humans are capable of imaginatively ‘putting themselves into’ another’s life experiences and from that recognising and understanding their feelings, creates in humans a moral obligation to consider the best interests of others (humans and animals alike) (Paul & Elder, 2009; Singer, 2006). Research suggests that animal cruelty (in the form of factory farms, animal sport, brutality etc.) exists because empathy is removed from sight, thought and understanding and replaced with greed (Mcleod-Kilmurray, 2012; Paul & Elder, 2009). Furthermore, disregard for the lives of others is perpetuated by the ignorance of those who have the power to create positive change (Pluhar, 2010; Mcleod-Kilmurray, 2012).

<span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Mcleod-Kilmurray (2012) referred to the livestock industry (specifically intensive farms) as perpetuated by a process termed commoditisation. Rather than recognising animals as individually unique, living, breathing and sentient creatures, the process of commoditisation classifies them as objects that are only as valuable as the amount of meat they produce (Mcleod-Kilmurray, 2012). By removing the title of pig, cow or chicken and replacing it with object, product or commodity, the ability to consider empathically the welfare of animals is reduced significantly, resulting in legalised cruelty (i.e. factory farms) (Mcleod-Kilmurray, 2012). While profit-driven industries continue to maintain consumer ignorance, such cruelty will continue to exist (Mcleod-Kilmurray, 2012; Williams, 2008).

__**<span style="font-family: 'Times New Roman',serif; font-size: 12pt;">ANALYSIS OF THE CULTURAL ARTEFACT AND LEARNING REFLECTION **__ <span style="font-family: 'Times New Roman',serif; font-size: 12pt;">I chose the picture of Shmuel as my artefact to demonstrate that despite the current animal welfare standards in Australia being higher than most other countries, abhorrent cruelty to innocent animals still exists. Furthermore, that such cruelty exists (e.g. factory farms) because it is legally permitted to. While my assignment wasn’t addressing free-range animals or companies that claimed to be RSPCA free-range approved, I felt that the title ‘Free Range Fraud’ had a good level of ‘shock value’. In my opinion, part of the value of consuming free-range animals is the fact that conscientious meat-eaters can feel at ease with the knowledge that these animals lived a comfortable, happy life. I also feel this can be extended to other meat-eaters who feel confident in Australia’s animal welfare laws to protect and care for the animals that are slaughtered for our consumption. However, my research demonstrates that this is never the case for animals living in factory farms and unfortunately is not always the case for those claimed to be living in free-range farms ( [|http://freerangefraud.com/project/shmuel/#comment-578]).

<span style="font-family: 'Times New Roman',serif; font-size: 12pt;">Thanks to these last two assessment pieces, I have a much greater awareness of the suffering that animals in the livestock trade endure. It has also significantly impacted the choices I make. One month ago I decided to stop eating pigs and any pork-related products. I also make between one and three vegan or vegetarian meals a week now for both my husband and myself. While I am unsure if I will be a meat-eater for much longer, I do support farmers whose aim is to truly provide animals with as much care and protection as possible in both their life and their death. My hope is that for those who can not see themselves making the decision to stop eating meat completely, will instead support farmers that raise their livestock in an ethically responsible and sustainable way.

__**REFLECTIONS**__ __Reflection 1 - Very good wiki!__ []

__Reflection 2 - Fantastic wiki__ []

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