NEW DELHI, India. (CBS 12) — A man in India died after he got into a fight with his rooster while they were on the way to a cockfight, according to CNN.
Saripalli Chanavenkateshwaram Rao, 50, was struck in the neck with a blade tied to the rooster’s claw, according to the report. A police spokesman told CNN the father of three was taken to hospital, where he later died from a stroke.
Rao was on his way to enter the rooster in a competition when it tried to break free, which led to the struggle. Cockfighting is illegal in India.
The cockfight went on as scheduled without any arrests, officer Kranti Kumar told CNN.
China has detected an outbreak of the bird flu near the epicenter of the lethal coronavirus, in line with a report.
The bird flu outbreak was reported Saturday in Hunan, which borders the province of Hubei the place the coronavirus broke out final month, in line with the South China Morning Submit.
“The outbreak occurred in a farm within the Shuangqing district of Shaoyang metropolis,” officers mentioned. “The farm has 7,850 chickens, and 4,500 of the chickens have died from the contagion.”
The deadly sickness — referred to as H5N1 virus — causes “a extremely infectious, extreme respiratory illness in birds,” in line with the World Well being Group.
The flu could be transmitted to people, however there have been no reports of anybody with the sickness, the outlet mentioned.
The outbreak comes as Chinese language authorities work to comprise the brand new coronavirus pressure, which has killed greater than 300 individuals.
During the 2019 Kaporos, an annual ritual slaughter that takes place in the days leading up to Yom Kippur, several teams of animal rights activists in New York City rescued 211 chickens who were hours away from being killed in makeshift slaughterhouses erected in Hasidic Jewish neighborhoods in Brooklyn. The rescues were organized by the Alliance to End Chickens as Kaporos and Long Island Orchestrating for Nature (LION).
The activists brought the chickens to a triage center where they provided them with food, water and, in some cases, acute medical care, before transporting them to farm animal sanctuaries around the country. Eight chickens were taken to veterinarians for emergency surgery due to broken wings and other life-threatening injuries.
Jill Carnegie, the Campaign Strategist for the Alliance to End Chickens as Kaporos and an organizer of the rescues, said that the number of chickens who activists rescued was determined by the space available in farm animal sanctuaries: “We spent several months securing quality homes for the chickens. Since Cornish Cross birds are some of the most genetically-altered animals, they require specialized care. Each year, we can only rescue the number of chickens we can confirm homes for to avoid a potentially catastrophic scenario; we put in many hours of placement work so that we can save as many lives as possible. We wish we could have saved more.”
With an estimated 300,000 Hasidic Jews in New York City, activists believe that well over 100,000 chickens are used and killed each year. During Kaporos in 2019, thousands of chickens died of hunger, thirst, sickness and heat exhaustion in the crates where they were being stored before the ritual even began.
During Kaporos, practitioners swing six-week old chickens around their heads while reciting a prayer to symbolically transfer their sins to the animal. The vast majority of the chickens are then killed in open-air slaughterhouses, leaving the streets contaminated with their blood, body parts, feces and feathers. In 2015, an attorney suing the City on behalf of area residents hired a toxicologist to test the contaminants. In his report, Dr. Michael McCabe concluded that Kaporos “constitutes a dangerous condition and poses a significant public health hazard.”
Advocates have, on multiple occasions, sent the toxicology report to Dr. Demetre Daskalakis, the head of Infectious Disease Control at the NYC Department of Health, and to Drs. Oxiris Barbot and Mary Bassett, the City’s current and former health commissioners. Activists speculate that they have refused to acknowledge the correspondence because they could be liable if and when a disease outbreak does occur. Nora Constance Marino Esq., the attorney, argued the case to the State’s highest court — Court of Appeals. In their ruling in 2018, the six judges wrote that city agencies have discretion with respect to the laws they choose to enforce.
In recent years, resistance to the use of live chickens has been building in the Hasidic Jewish communities. In discussions with animal protection advocates, many Kaporos practitioners have acknowledged that the mass commercialization of the ritual has led to systemic abuses that violate “Tza’ar ba’alei chayim,” a Jewish commandment that bans causing animals unnecessary suffering.
“As long as this cruel ritual slaughter takes place, we will continue rescuing as many of the victims as we can before they are slaughtered,” said Jill Carnegie. “One day, the use of live animals for the ritual will come to an end, either because the Department of Health decides to enforce its own laws in order to prevent the spread of an infectious disease or, more likely, because a disease outbreak occurs.”
On January 8, 2020, passenger flight 752, headed from the Iranian capital of Tehran to the Ukrainian capital of Kiev, was shot down by the Islamic Revolutionary Guard Corps of Iran, killing all 176 occupants, including 167 passengers. The jet continued flying for several minutes before turning back toward the airport.
Reported The New York Times, “The plane, which by then had stopped transmitting its signal, flew toward the airport ablaze before it exploded and crashed quickly.” (1)
One can only imagine being strapped in a plane that is about to crash, being, in the final moments before death, a conscious individual, helpless in a cage.
In considering such circumstances, is it impertinent to compare this experience with that of chickens (any animals) hanging face down on a slaughter line as they move toward a large rotating knife that will cut their throats?
Is the terror of the chickens any less palpable in those final moments than the terror of the airline passengers hurled helplessly toward their own deaths?
Even granting the terror the chickens must be feeling, there are those who are outraged by the very idea of comparing anything a chicken might feel with the feelings of a human being, for the simple reason that, no matter what, the feelings and nature of humans are considered “superior to” and vastly “more important than” those of any other sentient species – a view not shared by Sea Shepherd Conservation Society founder Paul Watson, as he made clear in a recent essay, nor by me. (2)
Probably, if questioned, few people, even those who grant that other animals can form lasting emotional relationships amongst themselves, would concede that their experiences could equal the range and depth of human social and familial experience.
In the following discussion, I address the question of “superior suffering” by focusing on an aircraft catastrophe that took place nearly twenty years ago in American skies. My suggestion at the time––that slaughterhouse chickens could suffer as much as human beings in situations involving the utmost pain and fear in the victims––evoked a controversy that continues to this day as to “who suffers more.” (3)
For many Americans, the worst, most unjust suffering to befall anyone happened on September 11, 2001. Mark Slouka, in his essay “A Year Later,” in Harper’s Magazine, puzzled over “how it was possible for a man’s faith to sail over Auschwitz, say, only to founder on the World Trade Center.”
How was it that so many intelligent people he knew, who had lived through the 20th century and knew something about history, actually insisted “that everything is different now,” as a result of 9/11, as though, Slouka marveled, “only our sorrow would weigh in the record”? (3)
People who said they would never be the same again seldom said that about other people’s and other nations’ calamities.
In saying that the world as a result of the 9/11 attack was “different now,” they didn’t mean that “before the 9/11 attack I was blind, but now I see the suffering that is going on and that has been going on all around me, to which I might be a contributor, God forbid.” No, they meant that an incomparable and superior outrage had occurred. It happened to Americans. It happened to them.
Following the 9/11 attack, I published a letter in 2001 that raised consternation. Without seeking to diminish the horror of 9/11, I wrote that the nearly 3,000 people who died in the attack arguably did not suffer more terrible deaths than animals in slaughterhouses suffer every day. (4)
Using chickens as an example, I observed that in addition to the much larger number of chickens who were killed on 9/11, and the horrible deaths they endured in the slaughter plants that day, and every day, one had to account for the misery of their lives leading up to their deaths, including in the terror attack they suffered hours or days before they were killed, blandly described as “chicken catching.”
I compared all this to the relatively satisfying lives of the majority of human victims of 9/11 prior to the attack, adding that we humans have a plethora of palliatives, ranging from proclaiming ourselves heroes and plotting revenge against our enemies to the consolation of family and friends and the relief of painkilling drugs and alcoholic beverages.
Moreover, whereas people can make some sense of their own tragedy, being members of the species that inflicted it, chickens by contrast have no cognitive insulation, no compensation for their suffering, and thus no psychological relief.
The fact that they are forced to live in systems that reflect our dispositions, not theirs, and that these systems are inimical to their nature, as revealed by their behavior, physical breakdowns, and other indicators, shows that they are suffering in ways that equal and could even surpass anything we have known.
I wrote my rebuttal in response to comments by philosopher Peter Singer, who in a review of Joan Dunayer’s book, Animal Equality: Language and Liberation, challenged her contention that we should use equally strong words for human and nonhuman suffering or death. (6, 7)
Singer wrote: “Reading this suggestion just a few days after the killing of several thousand people at the World Trade Centre, I have to demur. It is not speciesist to think that this event was a greater tragedy than the killing of several million chickens, which no doubt also occurred on September 11, as it occurs on every working day in the United States.
“There are reasons,” Singer wrote, for thinking that “the deaths of beings with family ties as close as those between the people killed at the World Trade Center and their loved ones are more tragic than the deaths of beings without those ties; and there is more that could be said about the kind of loss that death is to beings who have a high degree of self-awareness, and a vivid sense of their own existence over time.”
There are reasons for contesting this statement of assumed superiority of the human suffering over that of the chickens in slaughterhouses, starting with the fact that it is not lofty “tragedy” that is at issue, but raw suffering.
Moreover, there is evidence that the highly social chicken, endowed with a “complex nervous system designed to form a multitude of memories and to make complex decisions,” as avian expert Lesley J. Rogers put it in her book The Development of Brain and Behaviour in the Chicken, has both self-awareness and a sense of personal existence over time.
Not only have we humans broken these birds’ ties with their own mothers, families, and the natural world, but who are we to say that chickens living together in the miserable chicken houses could not have formed ties?
The chickens at United Poultry Concerns (the sanctuary I run) form close personal attachments. Even chickens exploiters admit that they do.
Rogers, quoted above, pointed out that studies of birds, including chickens, “throw the fallacies of previous assumptions about the inferiority of avian cognition into sharp relief.”
It is reasonable to assume that animals in systems designed to exploit them suffer even more, in certain respects, than do humans who are similarly exploited, comparable to the way that a cognitively challenged person might experience dimensions of suffering in being rough-handled, imprisoned, and shouted at , that elude individuals capable of conceptualizing the experience.
Indeed, one who is capable of conceptualizing one’s own suffering may be unable to grasp what it feels like to suffer without being able to conceptualize it; of being in a condition that could add to, rather than reduce, the suffering.
It is in this quite different sense from what is usually meant, when we are told it is “meaningless” to compare the suffering of a chicken with that of a human being, that the claim resonates.
Biologist Marian Stamp Dawkins says that other animal species “may suffer in states that no human has ever dreamed of or experienced.”
But even if it could be proven that chickens and other nonhuman animals suffer less than humans condemned to similar situations, this would not mean that nonhuman animals do not suffer profoundly, nor does it provide justification for harming them.
Our cognitive distance from nonhuman animal suffering constitutes neither an argument nor evidence as to who suffers more under horrific circumstances, humans or nonhumans.
Even for animal advocates, words like “slaughter,” “cages,” “debeaking,” “forced molting” and the like can cause us to forget that what have become routine matters in our minds – like “the killing of several million chickens that occurs on every single working day in the United States,” in Peter Singer’s reality-blunting phrase––is a fresh experience for each bird who is forced to endure what these words signify.
That said, our cognitive distance can be reduced. Vicarious suffering is possible with respect to the members of not just one’s own species, but also to other animal species, to whom we are linked through evolution. .
Reams of data are not necessary. We need only enlist our basic human intelligence to imagine, for example, how a grazing land animal, such as a sheep, must feel in being forcibly herded onto a huge, ugly ship and freighted from Australia to Saudi Arabia or Iraq, jammed in a filthy pen while floating sea-sickeningly in the Persian Gulf on the way to being slaughtered.
John Woolman, a New Jersey Quaker, in the 18th century noted the despondency of chickens on a boat going from America to England and the poignancy of their hopeful response when they came close to land. Behind them lay centuries of domestication, preceded and paralleled by their vibrant, autonomous life in the tropical forests. Ahead lay a fate that premonition would have tried in vain to prevent from coming to pass.
There is no fate worse, no suffering worse, no injustice worse, than what has befallen chickens in their encounter with human beings.
For chickens, every torturing second of being alive in our grasp is as bad as it gets. I therefore submit that the continuous, unrelieved suffering of chickens and other intensively farmed animals compares in magnitude, intensity, and injustice with the suffering of human beings in horrific plane crashes and similar episodes of massive violence.
JAN 15, 2020 —
… get Del Taco to improve the lives of the chickens suffering in its supply chain. Together we WILL create change #ForTheAnimals!
Let’s keep the momentum going by reaching out to Del Taco’s leadership team with the following 2 actions.
*When possible, please draft your own unique email subject and body. The more authentic your message, the more effective and meaningful it will be to Del Taco.
Subject: 2020 Business plans
Dear Ms. Afghani,
While I applaud Del Taco’s steps towards offering plant-based options at its restaurants, I am very disappointed that you have failed to address the fundamental problems in Del Taco’s chicken supply chain. Thus far, Del Taco has turned its back on the animal cruelty allowed in its supply chain. As a member of the leadership team, I hope you will step up your game in 2020 and adopt the Better Chicken Commitment. https://www.linkedin.com/pulse/del-taco-rise-occasion-2020-taylor-ford/
Call: (949) 462-7322, to be connected with a Del Taco employee. The program will tell you the name and title of the person before connecting you. *Please leave a voicemail if the staff member is not available.
Sample Script: “Hi, my name is [NAME] and I am calling to express my concerns about the way chickens in Del Taco’s supply chain are treated. I recently saw this website – DelTorture.com – and was upset to learn that you support such outdated and cruel practices. Several of your competitors have already committed to the Better Chicken Commitment. When can we expect Del Taco to follow suit?”
Thank you all so much for supporting this important campaign.
“The chickens being subjected to this extremely stressful and terrifying situation are not enjoying themselves. Such events teach children and others that it’s acceptable to use animals for any human purpose, regardless of how trivial and cruel. Our society needs to foster respect for the other creatures with whom we share this planet. The ‘chicken toss’ is antithetical to that aspiration. I urge you to use your influence to discontinue this use of animals that is unquestionably inhumane.”
– Nedim C. Buyukmihci, VMD, Emeritus Professor of Veterinary Medicine, University of California-Davis, Jan. 24, 2019.
United Poultry Concerns is joining Wisconsin-based Alliance for Animals and In Defense of Animals again this year in politely urging the village of Ridgeland in Dunn County, Wisconsin to cancel the “Chicken Toss” in February, most likely Saturday, Feb. 15, since it is always held on Saturday in mid-February.
The chicken toss consists of throwing many chickens, one or two at a time, up in the air from a roof. Crowds scramble to grab the birds as they fall to the ground. The chickens huddle together, freezing and fearful, in crates and bags, waiting to be thrown by participants who consider this cruel activity fun.
There is no similarity between a chicken being pulled from a container and thrown roughly up in the air from a roof in the midst of a screaming mob, and a chicken fluttering voluntarily to the ground from a perch in a quiet place.
“Today, for the second year in a row, we drove up to the Ridgeland, WI Pioneer Days event. The big attraction is throwing sick, frostbitten, terrified chickens off of a roof into a sea of drunk, crazed and violent humans. The community bills this event as a family friendly traditional chicken ‘fly.’ As if all of these birds are willing participants for the amusement and delight of the children and their doting parents. Many activists came out this year from all over the Midwest and collectively we were able to rescue 29 of these abused but wonderful birds. Some are already on their way to good homes, or to the vet. We are working on finding homes for some of the others and many will stay here with us at Farm Bird Sanctuary.”
– Todd Wilson, Alliance for Animals
Please call these Dunn County officials, and politely urge them to prohibit the “chicken toss” this year. Whether you reach a live person or a recording, leave a brief, clear, and respectful message expressing your concern for the chickens: their fear and possible injury and the frigid weather.