This time between Thanksgiving and Christmas is one when humans collectively eat billions of animals. The habit feels rooted in nature, and in our nature. How can it be a happy holiday if we are not feasting on turkeys, pigs, cows and lambs?
The carnivorous cravings of a world of almost eight billion people have radically changed the definition of life on this planet. As societies get richer, they get more meat-hungry, building up industrial food chains to put steaks on every plate, bacon on eggs, and chicken breasts on buns. The movement of a billion people in Asia into a modern middle-class lifestyle in the last few decades has amplified our consumption of domesticated animals.
The upshot: There are now some
25.9 billion chickens alive, a
billion cattle, and about
a billion sheep and a billion pigs, all numbers that have been rising and challenging our environment and resources. They are also crowding out wild animals. The biomass of domesticated animals is now dozens of times more than that of wildlife.
The word vegetarian was only invented in the 1840s, but the concept has been around since ancient times. The Egyptians and Greeks realized that meat was clearly dead flesh, in contrast to living plants, and was grounds for abstinence, for various reasons. Pythagoras, for example, taught that animals had
souls that were immortal and reincarnated after death, possibly in humans. Some Egyptian priests, and later, Buddha and Pythagoras,
chose to not eat meat. Later, religious movements like Hinduism, the Seventh-day Adventists and some radical Quakers made vegetarianism part of their creed. The Enlightenment also included a vegetarian movement. “Often the vegetarian creed has been one of dissidence, comprising rebels and outsiders, individuals and groups who find the society they live in to lack moral worth,” writes Colin Spenser in
Vegetarianism: A History.
Is it time for Catholics to stop eating meat? | America Magazine