About
This is the personal website of Craig McFarlane, a doctoral candidate in the Graduate Programme in Sociology at York University, Toronto and a lecturer in the Department of Law at Carleton University, Ottawa. I also contribute to The Inhumanities.
Theoria
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- Weekly Round up, January 31, 2010 « The Inhumanities on The Concepts of “Human” and “Animal”
- Weekly Roundup – January 24, 2010 « The Inhumanities on Influential Texts
- Scu on “Puritan Streak”
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- Scu on “Puritan Streak”
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- Foucault and Animals « MÉCONNAISSANCE on CFP: Foucault and Animals
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Remembering Mickey (December 9, 2006)
Wednesday, December 9, 2009
National Day of Rememberance and Action on Violence Against Women
Sunday, December 6, 2009
Victims of the Montreal Massacre at l’École Polytechnique on December 6, 1989
Geneviève Bergeron
Hélène Colgan
Nathalie Croteau
Barbara Daigneault
Anne-Marie Edward
Maud Haviernick
Barbara Klucznik Widajewicz
Maryse Laganière
Maryse Leclair
Anne-Marie Lemay
Sonia Pelletier
Michèle Richard
Annie St-Arneault
Annie Turcotte
Montreal Massacre on Wikipedia
One of the very few articles in the Canadian English media this year
The “Speculative Animal” Event
Saturday, December 5, 2009
What follows is my contribution to the “Speculative Animal” event. Comments are closed here, but please feel free to comment at The Inhumanities.
The meaning of “humane”
Tuesday, December 1, 2009
The Ontario Society for the Prevention of Cruelty to Animals’ takeover of the Toronto Humane Society continues, despite the fact that their warrant expired at midnight yesterday. There have been widespread reports of employee intimidation by the OSPCA and the organization even demanded that an entire shift of regularly scheduled employees leave the THS, apparently to allow the OSPCA to smuggle animals offsite without any witnesses. There continue to be many accusations leveled at the THS, but as of yet, no evidence has been provided to substantiate those accusations. All that we have been told is that, as to date, six animals “had” to be euthanized. Given the liberal euthanasia policies adopted by the OSPCA and the fact that over one thousand animals are on-site at the THS, to only find six (or, in other terms, 0.006%) animals that “had” to be euthanized is rather surprising, especially given the volatile rhetoric emanating from Inspector Kevin Strooband’s mouth to the effect that the THS is “a house of horrors.” Further, that the most damning evidence–a mummified cat in live capture trap in a drop ceiling–was only discovered due to an anonymous tip (how did this tipster know it was there?) immediately prior to a media tour, the OSPCA’s rhetoric has not nearly been substantiated.
The Ottawa Humane Society, a model “humane society” in the Ontario system of OSPCA affiliates, has since weighed in with a press release aiming to distance themselves from the THS and bring themselves closer to the OSPCA. The OHS continues to refuse to publicize its own euthanasia statistics, no doubt because revealing the truth of its own record would jeopardize its widespread public support and, thus, its dream of building a $9.5 million shelter (conveniently located next to a brand new Lexus dealership!). Based upon data presented on the OHS’s website, we can indirectly determine that the OHS must euthanize 65% of the animals in its “care.”
As I argued in my previous post, what is at issue between the OSCPA and the THS is the meaning of an animal’s life. While we shouldn’t think that the THS is an animal rights organization, it certainly has a stronger view regarding the value of an animal’s life to that animal than is held by the OSCPA. Lest we forget, modern animal welfare subscribes to the view that animals must be “treated humanely.” The question, thus, must be asked as to the meaning of “humane.” In the most simple form, “humane” means that animals must not be subjected to “any unnecessary pain and suffering.” This means, of course, that there is a range of “necessary pain and suffering.” Put in other words, animal welfare fully recognizes that in day-to-day interactions with animals, there is a degree of acceptable abuse an animal can suffer before it becomes a moral (or legal) problem.
While contemporary animal welfare is more theoretically sophisticated than when it was first proposed in late eighteenth century England by Jeremy Bentham in his An Introduction to the Principles of Morals and Legislation, at the core, contemporary animal welfare continues to agree with two principles proposed by Bentham:
- The Humane Treatment Principle: “A full-grown horse or dog is beyond comparison a more rational, as well as more conversable animal, than an infant of a day, or a week, or even a month, old. But suppose the case were otherwise, what would it avail? The question is not, Can they reason? nor, Can they talk? but, Can they suffer?”
- The Never the Worse for Being Dead Principle: “If the being eaten were all, there is very good reason why we should be suffered to eat such of them as we like to eat: we are the better for it, and they are never the worse. They have none of those long-protracted anticipations of future misery which we have.”
The sum of the animal welfare position is, ‘Do whatever you want to an animal, just make sure that you don’t cause the animal to suffer too much. And, don’t worry about killing animals because the life an animal has is of no value to it.’ In effect, animal welfare is the position whereby you can have your steak and eat it too.
As a result, if you do not subscribe to the view that an animal’s life is inherently valuable to that animal, then not only is killing that animal justified for any reason whatsoever, but in most cases, killing that animal is preferable to allowing that animal to live. (This is why it is not a crime to kill an animal under cruelty laws; the crime is in how the animal is killed.) After all, how could a shelter bragging that it “cares” for over 11,000 animals per year only have 8 dogs (the oldest of which is six) and 50 cats (the oldest of which is eight) up for adoption? 11,000 animals a year and no seniors? No special needs animals? Where did they go?
(Our first dog, Mickey, was eight when we adopted him from the OHS’s satellite adoption centre at the SuperPet on Merivale Road in 2000. We have no doubt in our mind that he would be deemed “unadoptable” had he sauntered through the doors of the OHS today. It is also certain that the two we adopted from THS, Minnie and Mica, would have been euthanized at the OHS. Minnie arrived after being hit by a car, had hip surgery and had part of her tail amputated, along with severe food allergies, rampant hot spots (due to the allergies), and terrible smelling ears; Mica arrived with a severe demodex infection and had moderate to severe fear aggression. All three of these “unadoptable” dogs have lived happy, fulfilling lives. Hugo, another one of our boys, was only saved because he falls into the “sad-sack” category: such a strange case that it will lead to increased donations. Gordon, our most recent dog, is eight, has concurrent prostate and urinary tract infections, roundworms, and the second known case of alaria at our vet clinic–none of this was treated (let alone noticed) at the Lanark Animal Welfare Society, where we was rescued from, nor from the Leeds-Grenville branch of the OSCPA, where he arrived as a stray. Had he been seen by a vet upon admission at the OSPCA, he no doubt would have been euthanized because fecal floats, urinalysis, drontal, zeniquin, metacam and giving a shit are too expensive. They also imputed him as neutered, which is quite a surprise given that he has a fully intact scrotum!)
The OSPCA vs. The THS
Friday, November 27, 2009
Yesterday afternoon, after a multi-month investigation following a report in The Globe and Mail, the Ontario Society for the Prevention of Cruelty to Animals decided to lay charges, both provincial under the OSPCA Act and federally under the CCC, against senior staff and the board of directors of the Toronto Humane Society. It has been reported that, during this raid, the leading officer pepper-sprayed a dog, the effects of which were felt by many other animals. Presumably, OSPCA Investigator Kevin Strooband will not be charged for this. In addition to laying charges against senior staff and the board of directors, the OSPCA has also created a list of employees who are not permitted to be on site for the duration of the investigation, including OSPCA Agent Tre Smith. (The OSPCA is a legal paramilitary organization with ranks: Agent, Inspector, Senior Inspector, Chief Inspector.) Smith was, possibly, the factor that ultimately led to the takeover of the THS by the OSPCA when, a couple years ago, Smith had his investigative powers suspended due to an altercation wherein he handcuffed a suspect to their car while breaking the windows of the car to get a dying dog out. While this may have been the tipping point, the THS and OSPCA have had an acrimonious history, most recently over the issue of euthanization: the THS has been running a campaign against the City of Toronto Pound over its excessively high euthanasia rates. The THS reports euthanasia rates of roughly 7% in comparison to the city pound which euthanizes at least 50% of the animals that come into its possession–legally, an animal becomes the property of the pound 72 hours after it is found. At the end of those 72 hours, the pound is free to do whatever it wishes with the animals, including seeking potential adopters, selling the animals as research subjects, or euthanizing them. This is, ultimately, the issue that led to the OSPCA takeover of the THS: a different theory about animal well-being and the propriety of euthanasia–rather than kill half of the animals that comes into its care, the THS would rather seek rehabilitation, even in complex and difficult cases.

Igge in June--the tumor has since grown
Take, for example, the case of a cat named Esmeralda (third photo in this series), who had squamous cell carcinoma in her ear. This is a form of cancer that is locally invasive and which does not respond to treatment–radiation therapy is the best option, of which only two clinics are regionally available (in Guelph at the OVC and at Cornell), but treatment takes roughly a month. In effect, the treatment is worse than the disease. This case sticks out for me because our cat, Igge, also has squamous cell carcinoma on his face. In his case, the origin of the tumor was just under his left eye. Having had this disease for three years now, it has spread from a tiny laceration under his eye to covering most of the left side of his face. His has a complex medication schedule including tramadol three times a day and clavamox twice a day. For an unrelated problem he also takes cisapride and lactulose three times a day, as well as fortikor once a day. Igge receives regular veterinary care, both from an oncologist and a general practitioner. While it is difficult to make any definitive conclusions from a photograph–high resolution radiographs would be the best bet–it would appear that Igge’s cancer is presently far more advanced than Esmeralda’s. An animal in such a condition is not easy to take care of (note the complex medication schedule), but Igge lives a completely normal life, with the exception that one of his eyes no longer works and he occasionally loses scabs and, thus, bleeds a bit. That is, he looks no different than Esmeralda. His behaviors are completely normal: he has not lost weight (weight loss is normal in cats with cancer), he has maintained his appetite (the usual recommendation is that a cat should be euthanized after refusing food for three consecutive days), he engages in his normal activities (cuddling, playing and exploring), and he expresses his happiness through excessively loud purring and frequent rubbing. The point here: while the cancer is serious for Igge (and Esmeralda), there is nothing to indicate that the cancer is actually painful for the cat or that it is even affecting the cat in any way at all. There are only two possible conclusions insofar as the OSPCA is concerned: either that it looks bad to have sick animals unless the animals particular story can used to generate income (witness similar humane societies in Ontario) or animals with chronic conditions are not worth keeping around because they require medication and do not generate donations.
This is most perfectly exemplified in the day-to-day practices of the Ottawa Humane Society, the second largest shelter in the province. While the OHS brags that it handles over 11,000 animals each year (ambiguously described as “fosters, cares for, and rehomes” on their website), at any given time there are only about eight dogs available for adoption–none with medical conditions–and fewer than fifty cats available for adoption–also without any medical conditions. Under their “FAQs,” the OHS brags that in the 2007-8 fiscal year, 3,768 animals were sent to adoptive homes: a rate of roughly 35%. One wonders what happened to the other 65% of the animals! Clearly, a humane society that cannot be accused of being inhumane: even the healthy animals don’t get a chance to suffer at the OHS because they are killed out of hand. (A vet tech, who did their field placement at the OHS, told me once that they were required to participate in euthanizing animals. One day a goose with a broken neck was brought in. In this case, euthanasia was, indeed, the only possible option. The vet tech complained about how the euthanasia was carried out: the animal was thrown on the floor, held down, and had a needle jabbed into it. Once it was dead, it was left on the cold floor for hours before anyone bothered to put it into a freezer. The same person reports that they were forced to re-use supplies, including needles, that were only acceptable for single-use: imagine re-using a vaccination needle or using a vacutainer on multiple animals.) Today, The Ottawa Citizen reports on a cruelty case investigated by the OHS. Earlier in the month, 36 cats were confiscated from an apartment. During the seizure, three cats escaped (where are they now?). Of the remaining 33, all but four were euthanized because the others “did not respond to treatment.” (What treatments? A standard course of clavamox, the go-to antibiotic in veterinary medicine, is two-weeks long; i.e., if confiscated on the 13th of November and they have already been euthanized, this means that the go-to drug was not used.) The article only reports that the cats were unsocialized, which is the norm in hoarding cases. In other words, these animals are feral. The article does not mention, for instance, upper respiratory infections, which is the most common ailment in hoarding cases. The question, of course, is why were these cats killed and not, say, put into a TNR style program or adopted out as barn cats?
The answer, it seems, is pretty clear: death is the official policy of the OSPCA. (One notes that five years ago, the OSCPA had over forty Investigators; there are currently twenty-five. One also notes that a Senior Investigator resigned, which I am told is unprecedented.) The THS does not appear to subscribe to the official “animal welfare” position of “kill and forget.” The OHS, a star organization, however, does.
Until evidence is actually presented in court, it would be my advice to take the OSPCA’s position with a grain of salt while inquiring into the day-to-day practices of the OSPCA and its affiliates.
(Note: until a week ago, I was the vice-president of an OSPCA affiliate. I resigned from my position due to what I understood to be cruel and inhumane practices that had become endorsed by the board of directors: my motion to end these practices was unanimously defeated after minimal debate.)

A Movie Review
Sunday, November 22, 2009
Due to a string of unfortunate events, it was no longer possible to watch “Twilight” as we had originally planned on Friday evening; Friday nights being “Falafel Friday,” which is usually sustained with sub-par cultural offerings such as “Dollhouse” or, worse, “Numbers.” Occasionally we watch one of those “newsmagazines” wherein a potentially dreadful crime is examined: murder most foul or just plain bad luck? Traditionally, Saturday is known as “Samosa Saturday” and, because there is nothing on TV, we usually watch a movie: an ideal setting, indeed, for “Twilight.”
With the exception of getting up once (perhaps twice) to refill my drink, I remained transfixed to the television screen through the entire duration of the movie. This is a rare feat. We generally do not watch movies when they play “live” on television because more often than not, these movies suck and the movie must be watched in manageable lengths. “Crash,” for instance, likely took about three days to get through. Let me put this in perspective: the last two movies we watched without breaks were “Role Models” (a classic in the “Apatow Cannon,” albeit unrecognized as such) and “Death Race.” To put this in another perspective, “Role Models” is possibly the funniest, most amusing movie featuring Paul Rudd (c.f., “The Forty Year Old Virgin,” which while funny was not that funny) and “Death Race” is definitely one of Jason Statham’s finest accomplishments trumping even the heights achieved in “The Transporter” series. Needless to say, that I only walked away from the TV once and only in order to refuel, this is high praise indeed for this film.
Admittedly, I was skeptical of the movie. After all, Bill Compton once said of Edward Cullen, “He’s a pussy! He’s the Slim-Fast, Diet Coke of vampires.” And Bill Compton is a real vampire. Of course, as far as vampires go, Bill Compton is no Erik Northman, nor a Godric, nor even a Spike, but he is certainly more of a vampire than Angel, but perhaps less than Angelus. Needless to say, Bill Compton’s opinion on other vampires is worthy of careful consideration.
Like many of you, all I knew about “Twilight” was gleaned from seeing the books at the checkout aisles at drug stores and, of course, from stoney321’s Livejournal overview of “Twilight” as, in essence, Mormon propaganda (on the novels; on the movie–in high school I had a Mormon friend, he never accepted that when he said “Oh, fiddlesticks” or “Oh, frick” or “Oh, fudge” that these words were performing the same semantic function of “fuck;” why look like an idiot and say “fuddy-duddy” when what you meant to say was “fuck.” He also lent me a book on what happens to us after we die. I found it strange, but, in retrospect, I suppose that I should have been honored that he deemed me worthy of conversion.). The picture of the dog in the wheelchair, by the way, looks like our new dog, Gordon. And, like many of you, I was curious as to how the “rainbow sparkles” would be represented. Admittedly, I was disappointed with this vital aspect of the movie: either the rainbow sparkles were completely underwhelming or the TV I inherited from my parents was not up to the task. In truth, it was very difficult to discern Edward’s usual pallid complexion from his rainbow sparkles enhanced complexion. Fortunately, the producers of the movie were considerate enough to have “rainbow sparkles music” so as to alert me to the presence of the rainbow sparkles.
While the pace was plodding, the dialogue stilted, the characterization banal, and the events inexplicable, I found myself deeply drawn to this film to such an extent that the first thing I did upon getting to my computer after seeing “Twilight” was look at the listings for the cheap theater in the next town over (something like $3 per adult). Now, for many of you who are inclined to engage in regular social activities, you might not find this surprising in the least. After all, what is more normal than going to see a movie at a theater? I should provide you with the following tidbit: the last movie I deemed worthy of seeing in the theater was “Snakes on a Plane.” (I also saw the Keanu Reeves movie “Sweet November” and the John Cusack movie “Runaway Jury” because the local theaters–or someone else with a genius flair for marketing–determined that the best way to guarantee a successful launch of a movie was to send free tickets to sociology departments at the local universities.)
Overall, in my estimation, despite the aforementioned flaws in the film, I am confident in my assessment that it is the best screen adaptation of an overly long tween novel about supernatural phenomena and beings since the “Harry Potter” series. Am I a “Twi-hard?” No, but I am most certainly a “Twi-lite.”
A Myth About Foucault
Sunday, November 15, 2009
My apologies for writing such a boring post after such a long period of absence. In the past few years, I was unfortunately too eager to get involved boundary skirmishes, but this has, for the most part, disappeared. I hate to say that I find myself pondering yet another boundary skirmish, yet again over the idea of “continental” and “analytic” philosophy. (I am working on a paper on what I hope is more interesting boundary dispute: the meaning of “critical” in “critical animal studies.”) Not being a philosopher, I should not have any interest in these sorts of fights, but, because much of my work on animals draws upon what is ordinarily called “continental” philosophy (but also increasingly upon what is ordinarily called “analytic” philosophy), I found myself reading yet more tirades about, on the one hand, the supposed fact that no such distinction exists and, on the other hand, that the distinction does in fact exist, but only in the minds of the superficial and dumb who are best relegated to literature departments. (These discussions have appeared in recent weeks on both “analytic” as well as “continental” blogs in discussions unrelated to one another.) It would seem that much of this discussion, on the “analytic” side, derives from some interview Brian Leiter did on myths in Nietzsche scholarship–I topic I know nothing of. (I teach the second essay from the Genealogy in my class on violence, but beyond that I don’t read much Nietzsche or Nietzsche scholarship.) Apparently, on the basis of this post (written by someone named Ben Burgis), “post-modernists,” such as Derrida and Foucault, are accused of calling Nietzsche a “proto-post-modernist” through citing an unspecified text that Nietzsche “never gave anyone permission to publish.” I cannot say with certainty, as Burgis’s post is not particularly well-written, but it seems that he derives this claim from something Leiter says in the interview. At any rate, this claim is repeated by Leiter here, albeit distinguishing between Foucault’s and Derrida’s respective appropriations of Nietzsche. I assume, but I do not know, the text in question is the one called “On Truth and Lies in a Non-Moral Sense,” which can be found in Kaufmann’s reader, if memory serves. The chaotic mess that is Will to Power may also be one of the unmentioned unpublished texts. I am not familiar with Derrida’s work on Nietzsche, but I have read a lot of Foucault–enough to know that the accusation is empirically false. Foucault’s most well-known text explicitly discussing Nietzsche is “Nietzsche, Genealogy, History.” Paul Rabinow, who edited the version published in The Foucault Reader, provides excellent notes, including all the citations and references to Nietzsche made by Foucault. These are, in order of citation: On the Genealogy of Morals, The Gay Science, Human, All Too Human, The Dawn of Day, Twilight of the Idols, The Wanderer and His Shadow, Nietzsche Contra Wagner, and Beyond Good and Evil. All published by Nietzsche in his lifetime, with his approval. Of course, Foucault cites Nietzsche in other texts, but even here the accusation cannot be sustained. For instance, in “Truth and Juridical Forms,” Genealogy is cited on truth. A second citation is given to Will to Power, which is used to buttress the original citation. In his course summary for “The Will to Knowledge,” The Gay Science is cited. Less explicit uses of Nietzsche can found in Archaeology of Knowledge, ‘Society Must be Defended‘, and The Order of Things. But, in none of these are unpublished texts of Nietzsche cited or even vaguely hinted at. Not mentioned in the posts on Foucault’s appropriations of Nietzsche is that Foucault explicitly discusses the meaning of Nietzsche’s ouevre, i.e., what should and what should not be included in Nietzsche’s “official” corpus, in “What is an Author?” and “On the Archaeology of the Sciences: Response to the Epistemology Circle.”
The issue remains open, of course, as to whether or not Foucault’s comments on Nietzsche are correct or even coherent, but the accusation that his interpretation relies upon unpublished texts cannot be sustained. (On my reading they are at least coherent; not being a Nietzsche scholar, I am in no position to judge whether they are correct or not as reasonable interpretations of Nietzsche.) So much for the “analytic” approach to texts, which is described as the “textually-best-supported reading,” championed by Burgis! Also, on the accusation of “post-modernism” and “post-structuralism,” our critics may want to peruse Foucault’s essay, “Structuralism and Post-Structuralism.”
New Blog: The Inhumanities
Friday, August 28, 2009
I suspect most readers already know at this point, but myself, Greg of Animal Obscura and Scu of Critical Animal have organized a collective “critical animal studies” themed blog entitled The Inhumanities. Being new, content is quite limited to a picture of a unicorn in a cage, a group statement, and an announcement of our first event, a discussion of Matthew Calarco’s Zoographies: The Question of the Animal from Heidegger to Derrida. Matthew has kindly agreed to contribute a reply to the discussion.
Matthew Calarco is a major name in the growing critical animal studies field. He is the co-editor of Animal Philosophy, along with editing several other books. He also was a participant in the recent analytical/continental get together over the question of the animal, in The Death of the Animal. In my view, his work is noteworthy in that it adopts a Levinasian approach in opposition to the usual deontological or utilitarian approaches to animal ethics, thus sidestepping, on the one hand, the problem that utilitarianism seems to allow that pain and suffering, but not death, are a harm to the animal while, on the other hand, avoiding the metaphysics of rights.
We hope you find the site interesting and we are already discussing future “events” (e.g., Derrida’s The Beast and the Sovereign is to be published soon). If you are interested in joining the blog, either as a regular contributor or participating in future events or just want to get in touch with us, we can be contact at inhumanitiesblog[at]gmail[dot]com.
In Good Company
Saturday, August 15, 2009
From the “Acknowledgments” to Phillip Thurtle’s The Emergence of Genetic Rationality: Space, Time and Information in American Biological Science, 1870-1920 (University of Washington Press, 2008):

Phillip supervised my M.A. thesis. I hadn’t gotten around to looking at his book until now.
Unsurprising (Leiter on Vegan, Again)
Thursday, August 13, 2009
Brian Leiter has posted a response to discussion of his “poll,” which can be read here. Suffice to say, his response is unsurprising. His argument against being vegan is not an argument against being vegan at all. For instance, he takes up Singer’s utilitarianism which does not lead to vegan position — Singer himself argues that it is acceptable to eat, for instance, organic free-range eggs (e.g., page 177 of the 2002 Ecco edition of Animal Liberation). No vegan would agree with this. Indeed, Singer consistently defends a vegetarian diet buttressed by a naive belief in the political efficacy of animal welfare. (This puts him in the same camp as HSUS or PETA who happily promote “ethical carnivorism” or “happy meat”!) Leiter has clearly not spent much time considering the issue or reading the relevant literature. All of his “objections” have been discussed at length for over thirty years. Our eminent philosopher might consider Julian Franklin’s Animal Rights and Moral Philosophy (which takes up Kant directly finding in favour of the moral status of animals), Gary Francione’s Introduction to Animal Rights (which takes up the capitalism question), or Tom Regan’s The Case for Animal Rights (which takes up the synchronic question), all of which take a deontological approach. Alternatively, it might be easier to attack someone who does not maintain that veganism is a moral requirement and who maintains that animals — and humans — do not possess rights! (And, do note that Leiter does not even make a hint at Levinasian or feminist approachs to the question.)
Further discussion at A Thinking Reed and Dorf on Law.






