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GANDHI and the COW: the ETHICS of HUMAN/ANIMAL RELATIONSHIPS MARK JUERGENSMEYER University of California, Berkeley

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GANDHI and the COW: the ETHICS of HUMAN/ANIMAL RELATIONSHIPS MARK JUERGENSMEYER University of California, Berkeley GANDHI AND THE COW: THE ETHICS OF HUMAN/ANIMAL RELATIONSHIPS MARK JUERGENSMEYER University of california, Berkeley The COlI is a poem of pity •••• • • the ritually defiling to do so; whereas lower JlDther to millions of Indian man­ caste persons JlDre frequently eat meat, and kind. •• CcM protection to me is sure have as their caste occupations the one of the JlDst wonderful phenanena tarming and preparation of hides. Gandhi's in human evolution. [1] vegetarianism was based on different notions (non-violence and nutritional, rather than It is a source of puzzled embarrassment ritual, purity of the body), and COlI protec­ to many Garrlhian admirers, who otherwise find tion was not a necessary correlation to it. in his thoughts a happy marriage of the JlDre For a time during his wayward youth, Gandhi sensible of Hindu concepts and the JlDre pro­ was a meat-eater, and later on in life he is gressive of western values, that Gandhi was said to have recarrnended eating meat to sure­ not JlDre JTDdest in his affection for the COlI. one undernourished for lack of protein, des­ Yet, it may also be argued, as I intend to pite the vigorous opposition of sane of the do, that Gandhi I s bovine peculiarities are upper caste residents of his Ashram at the integral, perhaps' seminal, to the whole of time. [3] Garrlhi also favored the expansion his ethical stance; and that a richer urx:l.er­ of tarmeries, to utilize the hides of cattle standing of the Gandhian symrol of the COlI which had expired through natural deaths. will lead to a JTDdel of human/animal ethics which may be useful in the west, where the present confusion on that issue is despaired Econanic and Political Reasons by the supporters of animal liberation and exacerbated by the sociobiologists. One may argue that instead of sacredotal and custClTliU}' reasons for venerating the COlI, we make no claim that Gandhi's position Gandhi relies fW1damentally on ethical rea­ is representative of Indian culture, for sane sons. Yet, before this argument may be made, of the JlDre traditional reasons for venerat­ one Trnlst acknowledge that Gandhi also had ing the COlI are absent fran Gandhi's ap­ rather practical reasons for regarding the proach. Despite his enigmatic claim that COlI with sane deference. "the central fact of Hinduism is COlI protec­ tion, "[2] Gandhi's COlI is not an especially One of these practical reasons was eco­ religious beast. He does not linger over nanic. The COlI is a useful and vital part of Krishna's lave for the CCMS, as characterized village econauy, and for Gandhi, COlI protec­ in the Haribamsa and the Puranas; nor does tion meant COlI care, the maintenance of cat­ Gandhi utili,ze the Shaivite irragery of the tle as an important econanic unit. Gandhi scholarly and Ferdinand-like bull, Nandi. might have vieYJed with sure synq;athy the When Gandhi speaks of his "worship" of the efforts of Marvin Harris to make India I s COlI, one should regard this as an alm:>st teeming cattle population appear eCO:lanically metaphorical expression and not expect evi­ advisable. [4] And Gandhi might also have dence of the Mahabna saying prayers and per­ agreed with Alan Heston that the shabby and forming puja in front of cattle or ritually ill-tended CCMS are an econanic nuisance. [5] garlanding them with flowers. Gandhi's veneration of the COlI is also not obviously connected with caste restric­ tions on touching defiled arrl polluted mat­ ter, and eating meat. Ordinarily, In India, PHILOSOPHY PHILOSOPHY upper caste people do not eat Jreat or use leather products, in part because it would be 11 11 In general, Gandhi avoided the issue of whe­ the p:>ssibilities of a Hindu-Muslim alliance ther the CON p:>p.Uation, as presently util­ in Congress. In the 40's, it was the rise of ized, is econanically advantageous or disad­ Muslim nationalism, leading ~ the crea­ vantageous. When Gandhi was presented with tion of Pakistan, and its CO\ID.terpart in the argument, in 1925, by an English writer, militant Hinduism. In both of these instan­ that surplus CXJWS cost Irrlia almost two bil­ ces, Gandhi's camlE!Ilts about CXJWS were meant lion rupees annually, Gandhi admitted that to be words of reconciliation between Hindus there might be an overall public cost to CON and Muslims. Gandhi claimed, for instance, protection, but avowed that "a religious that "it is the Hindus that do OOIo/'""selling senti.Ioont is not worth the name if it is not business, and not the Musalmans," and hence worth paying for. II [6] Gandhi's solution to Hindus are really to blame for <::X)W""-slaugh­ the problem was not to kill off the CXJWS-­ ter. [8] '!be Muslim butcher, Gandhi claimed, which he regarded as being lIOrally rep..1gnant, was simply doing his business, and it was up if not impractical--but, rather, to make the to the Hindu cattle merchant to make the existing CXJWS econanically useful. profession econanically unfeasible. Gandhi was adamantly against the legal ban on CON In fact, the bulk. of Gandhi's writings slaughter, for"it is obviously wrong legally about the CON are essays on the utility of to enforce one's religious practices on those rrcdern dairy techniques, and their feasibili­ who do not share that religion;"[9] rather, ty for Irrlia. Yet, such essays are couched Gandhi urged an improvement in Hindu-Muslim in rhetoric about the sanctity of the CON. relations as the only viable protection of "By every act of cruelty to all" cattle, II the CON. Similar to the econanic issue of Gandhi dis~ God and writes, "we Hinduism•• scientific CON treatment, the p:>litical issue the miserable condition of our cattle." For of Muslim attitudes towards CON slaughter was the proper veneration of the sacred beasts, made plblically palatable by Gandhi through Gandhi is quick to suggest "rrcdel dairy fanns an appeal to Hindu religious sentiment. It and great profitable national institu­ was a mark of Gandhi's ethical agility that tions."[?] he could take a religious notion that usually implied narr~ess and prejudice, and turn it It is clear that whatever other ethical into a concept of progress and harIJOny. and personal reasons Gandhi may have had for speaking kindly of the CON, it had the prac­ tical effect of stirring Hindu sympathies Ethical Bases for eo.. Protection towards scientific dairy techniques. As he Md done on many other occasions, Gandhi was '!be econcmic and p:>litical importance of arousing religious passions in a way that Gandhi's CON should not, however, deter us would effect social change, in this case, fran proceeding apace and reaJgIlizing its econanic change. ethical symbolism. There are two levels of ethical significance: the obvious linkages, Gandhi's interests in the CON also had which Gandhi made explicitly, and those less p:>litical significance, especially in the obvious ethical inferences which we i.rnpJte to context of Hindu-Muslim relations. The Mus­ Gandhi. lims, after all, were the people in India lIOst liable to slaughter CXJWS for beef and Am:mg the obvious ethical elements, the by-products, and public sentiment anong Hin­ =cept of ahimsa, non-violence, loans IIDSt dus for a ban on CON slaughter has always had praninent. Gandhi OCIlIll){l1y would alternate a double edge: the p:>sitive virtues of ve­ paragra:fX1g on CON protection with paragra:fX1g nerating the CON and the negative aspect of on the concept of ahimsa, in an alIJOst litur­ protecting the CON fran its natural enemy, gical litany. '!bere is ancient precedent for the Muslim butcher. It is when Hindu-Muslim that connection, for although there does not tensions are at their IJOst taut that the appear to be evidence that the concept of CON issue of CON protection is IJOst visible and protection emerged at the same time in an­ lIOst visibly dangerous. cient India as that of non-violence, the two concepts certainly appear to develop, but­ I-bst of Gandhi's wrilings about the CON tressed by each other, during the first cen­ were in the early 1920's and in the mid-40's, turies of the Christian era. According to w. two m:::m:mts when Hindu-Muslim relations were Norrran Br~, "the idea of Ahimsa and the In critical. the 20's, the issue centered doctrine of the sanctity of the CON slowly around. the restoration of the Khilafat and gain status together. •• roughly about the ~ '!HE SPEX::IES 12 5th century to the 4th century AD." [10] and many cows. Gandhi persistently uses the singular form, as Irrlians frequently do, in What is distinctive about Gandhi's ap­ referring to the cow. And yet, of course, proach is that ahimsa is interpreted rather there are thousands of cows in Irrlia, each of broadly, to incorporate the ethical concept whan partakes in sore way in a generic sa­ of the unity of all life, and the fX)sitive credness. To harm anyone cow is to lay a injooction to love one's fellow being. Ac­ hand on the cosmic Mother. cording to Gandhi, "the cow merely stands as a symbol, and protection of the cow is the Moreover, not just the cow itself, but least [one] is expected to tmdertake." [11] one's relationship to it, is a resolution of Reverence towards the cow "takes the human the tension, a holistic act. 'ilie cow, after being beyond his species. •• the cow to lIE all, is a dtnnb animal, a thing which produces means the entire sub-human world."[12] For doog and pulls plows; and yet it is imputed Gandhi, cow reverence was a way of expanding to be also a close relative: our very one's consciousness, of gaining an identity mother.
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