“As a moral claim, ‘Blue Lives Matter’ is predicated on the existence of blue life. And yet blue life does not exist prior to the articulation of that moral claim. Blue life is merely constituted through the anticipation of violence and the projection of criminality. Blue life is not a personhood but rather a spectral legal identity that mimics vulnerability. Blue life is no more than a figuration … It is impossible to inhabit the ‘I’ of blue life. No one can be on the side of blue life. It is merely a conceit that simulates a threat in order to justify the expansion of state power.”
“Racist bars and jokes are known for creating shock value and major crowd reactions, and to be on the receiving end of those lines will trigger emotions not only for a battler but for the people who those lines are referring to. I chose to embrace the stereotypes and I guess you can say, ‘take it back, take away the power.’ Those words hold and in, I turn flip it on my opponents.
I incorporate a lot of Native schemes, references, jokes and use it to my advantage. I always expect the them to come and me with the same material as they should since it’s a battle, and I’ve recently learned to sway myself from using stereotypes against my opponents because, for me to do so would be defeating the point I’m trying to accomplish when I battle.”
[Octopuses can squirt water at an annoyingly bright bulb until it short-circuits. They can tell humans apart (even those who are wearing the same uniform). And, according to Peter Godfrey-Smith, a philosophy professor at University of Sydney and City University of New York, they are the closest creature to an alien here on earth.
There’s no clear way of evaluating consciousness in other animals (or in other humans, for that matter—it’s quite possible that you’re the only conscious being alive and everyone you know is merely displaying signs of consciousness rather than truly experiencing it). But we can certainly make educated guesses. Broadly speaking, consciousness is often defined as there being an experience of what it’s like to be said creature.
Octopuses display signs of curiosity, and Godfrey-Smith believes it’s extremely likely that they’re conscious beings. “I think the exploratory behaviors, the fact that they attend to things, they have good eyes, they evaluate, are little bits of good evidence that there’s something it’s like to be an octopus.”]
“Over six years, they led the examination of the Indian residential school system, combing through myriad documents and witnessing the courage of survivors who shared their stories. Their final report invites all Canadians to confront the inequities of the past, and calls on governments and individuals alike to move forward, with greater understanding, towards reconciliation.”
Actor Tom Jackson, a past recipient of the Order of Canada, brought Prime Minister Justin Trudeau and his wife, Sophie Grégoire Trudeau, to tears after the formal ceremony with a moving call to action to improve the standing of the country’s Indigenous people.
[We need to crip animal ethics, incorporating a disability politics into the way we think about animals. It is essential that we examine the shared systems and ideologies that oppress both disabled humans and nonhuman animals, because ableism perpetuates animal oppression in more areas than the linguistic. To me, far from proving that animal justice is impossible and silly, the complexity of sentience and the vast array of mysterious life and nonlife on this planet show that we need a nuanced understanding of different abilities and the different responsibilities those abilities engender.
The problem is not reason itself but rather the ways in which reason has been held up as separate from and more valuable than emotion, feeling, and other ways of knowing and being. This definition of reason stems from a history of patriarchy, imperialism, racism, classism, ableism, and anthropocentrism, and too often carries these oppressions within it. These issues are particularly important to keep in mind when theorizing liberation for those who do or may lack “reason,” such as nonhuman animals and individuals with significant intellectual disabilities.
Intellectual inferiority has been so easily animalized because animals themselves have long been understood as intellectually inferior. The association of animals with cognitive deficiency must be challenged, not only because many species exhibit signs of human intelligence and because animal minds are complex in their own right (in ways that often cannot easily be compared and contrasted with human capacities), but because intellectual capacity should not determine a being’s worth and the protections they are granted.]
“Self-defense” throughout American history has never been an equal-opportunity recourse. Instead, pious abstractions about a supposedly universal right to employ violence in defense of one’s person have, from the start, reflected chauvinistic calculi of which persons are deemed valuable or disposable in the first place. From the colonial era to the Civil War, to the frontier to modern suburbia, some lives have mattered more than others. And for all the lofty rhetoric to the contrary, our courts and norms have only really respected certain selves as worthy of defending.”