Having recently finished editing a feature documentary I still had most of a year’s subscription to ArtGrid, a stock footage company. Finding on the site some well-produced medieval battle scenes I was inspired to edit together what I posted on my Vegan D&D Facebook as “The Vegan Cavalry Charge.” I shared the video with several vegan Facebook groups with the following caption:

In the best of all possible futures we will culturally evolve from an apex predator to Earth’s benevolent caretaker species. Our violent natures CAN be tamed, but from Hollywood to the Roman Colosseum, we have amused our base emotions with violence, suffering, and fear. Already, millions of people are overcoming the prejudices that inspire us to kill, oppress, and neglect “the other,” whether it’s human or non-human sentient beings. Part of that journey is developing more sophisticated forms of entertainment than watching people bash and stab each other.

One of those cultural stepping stones is to work harder at making nonviolent entertainment, well, entertaining. It’s for this reason we have created the Vegan D&D Facebook page. Dungeons & Dragons is the world’s most recognized RPG (role-playing game) and has the potential to sandbox authentic, unplugged freeplay and engage players in adventures where the rewards aren’t won with bloodshed and conquest that reinforces axioms of domination and colonialism.

A vegan D&D module is being developed at this moment, complete with an analysis of game mechanics for pacifists and non-lethal combat. Humanity needs a new story, so let’s get started in role-playing in the unlikeliest of settings — the medieval realms of Dungeons & Dragons!

We promise to have a lot of fun and thoughtful interaction while we do it! Be sure to like the page and sign up for our mailing list for major Vegan D&D announcements.

It didn’t get much reactionary commentary, as horse-riding is verboten in vegan philosophy, and while it may remain controversial amongst those who had deep relationships with horses before they went vegan and self-justify their personal ethics in continuing to own and ride them, they probably don’t champion their perspective on vegan social media. (In fact, several vegan pages didn’t approve the video for posting, and I wonder if the fact that the stock footage was, in fact, exploiting horses, could have been a factor in its rejection. This in itself would be a fascinating topic, harkening back to movies like Babe and Free Willy who use animal actors in the process of promoting justice for animals and empowering vegans to activism, including James “Farmer Hoggett” Cromwell.)

As with any fusion of ideas, it was then logical to shift to the other side of the fence and share the video with Dungeons & Dragons-themed Facebook groups. I’ve never been part of an online D&D community so I ended up joining several pages and as my memberships were approved I posted the video and waited for the responses.

In the meantime, I shared the video directly with Facebook friends, including some non-vegans with whom I’ve played D&D in past years. They were quite receptive to the idea of role-playing pacifists and offered to advise in my son’s endeavor to make a vegan-themed D&D module. A Dungeon Master in whose campaign I played took the message from the video at face value — what are the ethics of horse riding and would characters binding themselves to principles of non-exploitation be able to use the “speak to animals” spell to ask permission of horses to ride them. I agreed that the issue is much deeper than simply the ability to convey meaning in horse language and understand the response — a horse’s mind is predictably more fixed to the primal than the clutter of meaning, innuendo, symbolism, idealism and skepticism of human experience. Any symbiotic arrangement in exchange for the permission to ride would be to persuade them to participate in the human concept of warfare…since we had both seen Steven Spielberg’s movie War Horse we were not sure there’s enough hay in the world to bribe a horse to endorse human affairs.

This reminded me of a session of Animal Rights Academy featuring a presentation and discussion of animals in science fiction. Jonathan Swift’s Gulliver’s Travels is often hailed as the first science fiction novel as the namesake is shipwrecked or marooned on consecutive islands that themselves contain worlds defined by unworldly distinctions. Most famous is Lilliput, the home of six-inch humans, followed by Brobdingnag, the island of 72-foot giants. The lesser-known fourth part of the book describes Gulliver’s “Voyage to the Land of the Houyhnhnms” who are talking horses, far more intelligent than the local humans (named “Yahoos,” a word that I wouldn’t have guessed dated back to 1726). When prompted to describe the relationship between horses and humans Gulliver wisely chooses not to discuss riding saddles. So this early work of “science fiction” may also be the first novel satirizing “animal rights.”

Only a few of the responses from the D&D Facebook pages addressed the content of my Vegan Cavalry Charge video. It certainly earned some laugh emojis (though it was unclear how many were mocking rather than mirth). It was phrases in the first two sentences in the text of my post that garnered the most attention: “In the best of all possible futures we will [become] Earth’s benevolent caretaker species. Our violent natures CAN be tamed…”

This raised an immediate defense as to the “virtues of violence” and the important role that brute force plays when diplomacy breaks down. I had to concede that violence has always been a handy, if somewhat unsophisticated tool, and I resisted grinding the old joke, “War does not determine who is right but who is left.” The two main proponents of the argument were ex-military (I got to witness the social media equivalent of reading each other’s dog tags, an honest and genuine fist bump that I can only watch from the outside). Their concern that inventing a nonviolent realm and role-playing within it to show how gosh-darn lovely everything is without violence is a dishonest look at our realities is well-taken. Watching the Teletubbies’ sentient vacuum cleaner anxiously cleaning up their mess doesn’t replicate the complexities of world politics and crime. We didn’t agree on whether there really is “Good vs. Evil” in our realities like there is in D&D (juicy topic for another blog!), but we did agree that humans have a natural capacity for violence and that the monsters in the real world are human. I urged the observation that the violent tendencies in humans is certainly related to our acting out monstrously.

The confusion is understandable — my video and its caption about nonviolent gaming are admittedly clashing themes, as the twee joke about a suddenly-pedestrian cavalry foregoes animal use/abuse but continues the bloodletting on foot. Most of the ire was smoothed out when I reassured them that I wasn’t creating a nonviolent world — it’s tentatively set in the Forgotten Realms fantasy world that is the canon domain of Dungeons & Dragons, in all of its conquest, blood-feuds, land battles and wars. Regardless of how vegan characters will try to achieve vegan objectives without a body count, they will do so, in most cases, with knives in their faces and no quarter given in return.

Having posted the video in both vegan and D&D pages I was gratified to receive a response from a vegan D&D player — a Dungeon Master, no less. Yet it was not a favorable response, as they found umbrage in equating “veganism” with “pacifism.” It is a fair observation that veganism, according to the Vegan Society who coined the term, refers to “a philosophy and way of living which seeks to exclude — as far as is possible and practicable — all forms of exploitation of, and cruelty to, animals.” There is no judgement on violence as a whole, between humans (or for that matter between animals, or for animals towards humans). I clarified that we’re infusing modern justice movements into the medieval setting of D&D, and these movements are inspired by the nonviolent tactics of Gandhi and Martin Luther King, Jr. Vegan D&D will be an opportunity to role-play tactics and decide whether the rules shift when we aren’t protected by freedom of speech or assembly laws. They agreed that nobody “is against a module that is puzzle / encounter / social dilemma based.”

Still, the most common response on the D&D pages was that I had chosen the wrong TTRPG platform, that there are already non-violent systems without swords and sorcery. I very much want to know and understand these games as foundational research of how to maintain the level of fun without bloodlust, but I think the clash between expectation and discovery is too delicious to forgo. Besides, Vegan Wanderhome just won’t track the same on social media.

There are, of course, role-playing games for children, and many aging D&D players like myself who rolled up characters with their kids at a tender age. I will discuss this in a future blog, featuring a new meme.

It’s a wonderful mashup whether you’re vegan or not — the game that condenses Lord of the Rings-like swords and sorcery into a face-to-face, tabletop adventure game, the ultimate in nerd culture, imagining ourselves as buff barbarians cutting down hordes of less-than-human “monsters”…how could there possibly be a “vegan version” of that? Veganism, which laments that even bees are entitled to their honey that humanity persists on spreading on their toast?

Yes, I am asking you to envision a game that in the ’70s evolved out of military strategy games, forced through the filter of veganism, a term coined in the ’40s because The Vegetarian Society wouldn’t surrender a panel in their newsletter for those who not only eschewed meat but eggs and dairy as well.

It’s the kind of oxymoron like “jumbo shrimp” or “progressive conservative,” especially considering the body count from battle axes and fireballs would be accumulated in an afternoon munching pork rinds, Slim Jims and pepperoni pizza.

Yet that’s precisely where we’re going, and vegan Dungeons & Dragons not such a bald contradiction once we get past the face value of things.

WHAT IS D&D?

Many people who have heard of D&D, as Dungeons & Dragons is affectionately abbreviated (and even trademarked) have only a vague idea of what exactly is going on when teens or university students (or me, a 50 year-old former teen and former university student) are playing a “tabletop role-playing game.” While the brand and the role-playing has since been digitized into many related media, it’s not a video game. The action happens in the “full resolution” of the players’ collective imaginations. It’s “tabletop,” but it’s not a board game, though the table is often covered with maps and figurines (optional, yes, but who can resist an opportunity for auxiliary merchandise?). The “cinema of the mind” is augmented with the randomness of chance, implementing “polyhedral dice” (with more or less sides than the six-sided ones you use when playing Yahtzee with your auntie).

HOW MANY RULES IS ENOUGH?

If the term “polyhedral” wasn’t book-nerdy enough, rather than instructions on a folded sheet of paper that you’d find in a board game, the contemporary D&D ruleset comes in hardcover bound books sufficiently numerous to warrant a whole section in your major bookstore chain. (Because fans of D&D are so notoriously avid readers there will be other shelves in the fantasy section dedicated to novels that expand upon the most famous characters and realms.)

WHO ARE THE “ROLE-PLAYERS?”

Despite the sheer poundage of rule books and “monster manuals,” The majority of participants each role play a “player character,” (PC) the vitals, attributes, and possessions of whom are recorded on a single sheet of paper. They comprise an adventuring party of humans and “demihumans” (fantasy races like elves, dwarves, hobbits, etc.) in a diversity that consistently resembles The Fellowship of the Ring, each with specialized skills in combat, subterfuge, or magic.

WHICH NERD RULES THEM ALL AND IN THE DARKNESS BINDS THEM?

The cost outset, as you may suspect, is not evenly distributed amongst the players. The “host” or “referee” of D&D sessions is the venerated “Dungeon Master” or DM (“game master” or GM in other role-playing games). While the players might share around a copy of the “Players Handbook” the DM is steeped in the rules of the game, as contained in the “Dungeon Master’s Guide” that describes the mechanics of encounters, combat, and other achievements. (Ie. they know which dice to roll and what the results mean.) They also role-play all of the non-player characters (NPC) that the PCs encounter, and determine the actions of the fantasy creatures described in the “Monster Manuals.”

WHOSE FANTASY IS IT?

The Dungeon Master describes the environment through which the players travel and denizens of that world to whom they react. While the rules are branded, the storytelling may be entirely the creative invention of the DM, who might prepare for weeks or even months in advance, an elaborate or expansive environment for the characters to explore, communities populated with NPCs to engage in conversation and legions of monsters to engage in combat. Pre-packaged storylines and adventure blueprints, called modules, are published for purchase, opening the opportunity for an entire cottage industry to evolve around D&D for the DMs with the most creativity (and/or time on their hands). Today’s electronic sharing environment certainly facilitates the sharing of modules…one might say analogous to the trading of campfire tales in the ancient times to which D&D pays homage.

HOW IMPORTANT ARE STORIES?

While the fantasy genre is by definition fiction, the stories themselves are timeless explorations of the human condition. Historian Yuval Noah Harari identifies the most powerful ability of homo sapiens is our ability to organize around common abstract ideas — myths, often completely absent of the literal facts that we think guide our actions and govern our lives. (The lifelong pursuit of pieces of paper with pictures of dead presidents is a primary example.)

WHY ROLE-PLAY VEGAN STORIES?

The word “role” has come to be associated with the acting profession, but role-playing is often used in executive training and personal therapy. Of course the temporary assumption of a persona is a tool that we are encouraged to do in everyday life — “walking a mile in someone else’s shoes” is a practice that is critical for anyone in touch with empathy. Compassion is an important word to vegans, who find mercy for the animals whom they would otherwise eat.

Vegan activists — animal rights advocates included — recognize a calling higher than compassion and granting mercy from the humans that own them. Animal justice recognizes the agency of animals and the self-ownership of their lives. Our society, which celebrates human ownership of domestic animals and wilfully neglects wild animals, needs tools to develop our compassion, mercy, and justice.

Vegan D&D can be one of those tools. Instead of archaic values like honor and glory, a vegan adventuring party can practice virtues of love and respect while problem solving classic hero quests. Instead of rescuing princesses, what about rescuing fantastic beasts captive to diabolical villains? Instead of accumulating “Experience Points” (XP) and “leveling up” after a bloodbath of “monsters” (living beings deemed evil and therefore expungeable) what if D&D game mechanics were optimized to reward their players for good karma, or “Ahimsa Points?” What if a fully vegan adventuring party were to unravel an epic tale of liberation without killing anything or anyone?

WHEN DO WE GET VEGAN D&D?

My son, Ethan Kowalchuk, is training for a career of game development and is constructing a module to promote the concept of vegan D&D. After five editions over almost five decades, the D&D ruleset has evolved to include many options (however underused) for negotiating encounters nonviolently, and when combat can’t be avoided, nonlethally. The success of a vegan campaign relies heavily on preparing a vegan-minded Dungeon Master with intuitive quests that can not only be accomplished without brutality, but reward the players in what gaming guru Jane McGonigal calls an “epic win.”

WHO NEEDS NONVIOLENT GAMES?

The debate rages as to whether violent video games play a role (pun not intended) in violent gun crimes committed by disenfranchised youth, but the market for nonviolent gaming and entertainment that manages thrills without kills has unlimited potential. Let’s be honest — violence is cheap and easy catharsis, and the worst aspects of popular gaming indulge simplistic rewards and perpetual microdoses of dopamine. Structured stimuli is habit forming, but rarely rewarding, and certainly not character building (again, no pun intended). Good old analog, unplugged D&D offers true exercise for the mind, in what psychologists praise as “free play” — creating your path instead of following prescribed choices.

And what’s more vegan than diverging from society’s prescribed rut?

I will continue to blog on the topic of Vegan D&D and how a meeting of minds, even in a fantasy world of magic, will shift humanity towards better values. Certainly, the kingdoms and baronies of medieval times which serve as a historical backdrop to fantasy fiction were not culturally conducive to veganism, eroding even the classic values of Pythagoras (the iconic vegetarian of Western philosophy) and the Buddha (in the East). What makes the Arthurian, mythical narrative enlighten the Dark Ages? (Again with the oxymorons.) Merlin’s sorcery. What can’t we accomplish with magic? It’s the same thing that shapes modern movements toward peace and justice for animals and our Mother Earth. Only today, that arcane power is called compassion, and conjures within us if we let it happen.

Sign up for the Vegan D&D mailing list to be updated on developments and contribute to the vision and be sure to share your #VeganDnD ideas on the Facebook page.

It’s a lemon of an election. Today we squeeze out a sour face. Tomorrow, we make lemonade.

As an activist it is always a choice of exerting one’s energies towards policy change or towards one-to-one social change; most of us find a balance of both. The current economic situation continues to exert such political tunnel vision that all issues fall wounded, including our future economic situations. If we have felt torn between convincing people that their consumption habits need to change versus forcing their changes through responsible government leadership, on the morning following the American election our anxiety has been lifted. For the foreseeable future we cannot count on political attention to our goals — indeed, we must brace for opposition and interference.

If we have been waiting for an Abraham Lincoln to guide us through a difficult social transformation, we must now instead look for guidance other than political. Instead, let us channel our inner Gandhi and recognize that we can’t wait for the occupying regime to see the light. Gandhi encouraged individual Indians to reject British fashions in favor of locally-spun khadi clothes. The British Empire dismissed this non-political strategy until it was too late; 20 years later, the “Swadeshi movement” had bankrupted Manchester’s textile industry and the colonizers were desperate to negotiate with the little man in the loincloth. A local movement by individuals demonstrated the power of a people united to an ideal, just as much as the “drain the swamp” movement we witnessed last night shook a political system and its polling tools to its foundation.

The people have spoken, and the catchphrase is appropriately anthropocentric — jobs at all costs, it implies, even at the expense of those swamp-dwelling non-human animals. As a member of Climate Reality Leadership Corps I have recognized that Al Gore’s climate slideshow, which we have been entrusted to present to our respective communities, culminates in a message that promises political victory via top-down environmental policy. I have never been comfortable with an agenda that is proactive only to leverage the might of the environmental elite to save the world on our behalf. They don’t ask their members and donors to downsize their automobiles or measure their personal consumption habits, merely to change a few token light bulbs and fund their efforts. Today, post election, all federal objectives lay in smoldering ruins.

There is no question that environmental organizations must rise, a phoenix from the ashes, to re-imagine a greener political landscape. But in the meantime we must be green in a different way, and grow our grassroots from this barren situation. We have no restrictions to a four-year political cycle; we only need to recognize our neighbors and illustrate to them a future that can start right now — one that is based on compassion, science and justice, regardless of the blackened eye of social liberties in the United States of America.

Expect an empowerment of Ag-Gag laws, and a criminalization of activism that inhibit extractive industries. Expect coal plants, retired as a menace to the air that we breathe and the environment in which we live, to be relit. Expect an unabashed ambition towards infinite consumption and rape of natural resources in a political system that, for now, is based on the churning wheel of economic progress. With three levels of the world’s most powerful government in agreement with a leader who claims that climate change is a hoax perpetrated by the Chinese, hail the new-and-improved corporatocracy, with the abolishment of their Environmental Protection Agency and shredding of commitments to the Paris Climate Accord.

This changes everything. Everything must change.

These are the titles of two books, one by Naomi Klein addressing the oxymoron of green capitalism and the need for strong government policies. The second is by theological writer Brian McLaren, who illuminates a path for people to challenge their faith and make proactive decisions on global crises such as poverty and climate change. McLaren describes our society as a “suicide machine,” fueled on misinterpreted concepts of “security,” “equity” and “prosperity.” If you felt on the morning of 11/9 like our suicide machine just had a brick placed on its accelerator, you must consider that the only environmental option at our disposal is the one that we control.

I recently responded to a criticism sent to Climate Vegan in response to our poster on the Toronto subway, “Are We Eating Our Planet To Death?” I reassured a concerned citizen that neither the Cowspiracy documentary nor the Climate Vegan movement are funded by Big Oil to distract public attention from their own pollution to those of other industries. It is, of course, not in the fossil fuel industry’s best interest to have any kind of intelligent discourse on mitigating emissions; their aim for public disinterest in the environment altogether has been their most effective campaign. I said that Climate Vegan seeks to make animal agriculture accountable for its emissions, which can be done simultaneous to a shift to green energy. While many regard food as a domestic irrelevance compared to the carbon produced by the energy sector, a climate model in the University of Illinois has proved that the climate crisis actually COULD be solved agriculturally, were the free-ranging of cows abolished and 40% of pre-industrial forests be restored as carbon sinks. (See “Lifestyle Carbon Dividend”)

With the devastating loss of the USA as reasonable partners in the fight for renewable energy, environmentalists must shed their resistance to the Climate Vegan movement. Unlike the energy sector, food consumption is entirely domestic (once livestock are liberated), and animal products are patently unnecessary beyond the scope of culture, tradition and indulgence. The co-writer of the Lifestyle Carbon Dividend, Sailesh Rao said that the status quo fears veganism — unlike green energy, the transition is managed by the people and can happen independent of governance. The common arguments against are actually arguments in favor of grass roots activism — “food is a personal choice” means that we are only restricted by our prejudices and awareness. “I just don’t see how you can enforce vegetarianism” (a phrase I’ve heard from Naomi Klein and Canada’s Green Party leader, Elizabeth May) puts into focus the futility of policy level action, to which they subscribe, to manage what’s on our plates. We can be instruments of change and go vegan to mitigate the substantial emissions from our food. Gandhi would have called it Swaraj, or self rule — self respect, self responsibility and self-realization, both as an individual and a self-identified movement such as Climate Vegan. It has to be grassroots awareness campaigns that bring the public face to face with issues of sustainability and food/water securities, ethics, health and even the false economy created by animal products (see Meatonomics). We must offset the inevitable top-down destruction by applying ourselves to a bottom-up revolution in emissions-friendly vegan food. Not only is it possible to see massive change through grassroots movement, it is the only way that change ever truly happens.

Climate Vegan is an outgrowth of Veganism and Environmentalism, and every growth must know its roots. Although there have been ovo-lacto vegetarians dating back to Pythagoras, the first to document an exclusively plant-based diet was Dr. William Lambe, in 1806, who said “no other matter is suited to the organs of man.” One of his patients, John Frank Newton, expanded the health aspects to include ethical motivations in his book ‘Return to Nature, or a defence of the vegetable regimen’ (1811) became the first ethical vegan. The pre-Darwinian reference to “nature” expressed the Garden of Eden as a model, as his whole family were frequently naked at home and ate the diet God prescribed his “perfect man” in Genesis 1:29.

It seemed that the plant-based and vegan movement developed simultaneously. In America, Reverend Sylvester Graham (the namesake of graham crackers) denounced the sinfulness of animal products and the healthfulness of plants, while his convert Bronson Alcott formed a utopian community based on purely vegan — and even feminist — principles (he ate a mostly raw diet to alleviate women the burden of cooking).

An important precursor of the Climate Vegan movement was Alcott’s involvement in the Transcendental Club with Ralph Waldo Emerson, where they both were mentors to Henry David Thoreau, a key contributor to the philosophy of environmentalism. Though they encouraged him to abstain from animal products, Thoreau maintained a pescetarian existence. In his most famous work, Walden, he wrote,

“The practical objection to animal food in my case was its uncleanness; and besides, when I had caught and cleaned and cooked and eaten my fish, they seemed not to have fed me essentially. It was insignificant and unnecessary, and cost more than it came to. A little bread or a few potatoes would have done as well, with less trouble and filth.” — Walden, Henry David Thoreau

The Vegetarian Society persisted as a predominantly health-oriented initiative, exemplified by John Harvey Kellogg’s sanitarium. Influenced by social reformer Henry Salt, Mahatma Gandhi joined the Vegetarian Society’s executive committee while living in London from 1888 to 1891, and later urged that they adopt an ethical stance towards animals:

“Man is more than meat. It is the spirit in man for which we are concerned. Therefore vegetarians should have that moral basis…Not for the world should you sacrifice a moral principle. Therefore the only basis for having a vegetarian society and proclaiming a vegetarian principle is, and must be, a moral one.” — Mahatma Gandhi, 20 November, 1931

When the Vegetarian Society politely declined a non-dairy voice in their journal, Donald Watson coined the term “vegan” and established immediately that veganism implied social movement more than diet and health.

“We can see quite plainly that our present civilisation is built on the exploitation of animals, just as past civilisations were built on the exploitation of slaves, and we believe the spiritual destiny of man is such that in time he will view with abhorrence the idea that men once fed on the products of animals’ bodies.” The Vegan News, nº1, November, 1944

The environmental concern for soil and food security was integral to the vision.

“The question of growing health foods is of real national importance, for no nation can be well which ignores the cultivation of its soil. We are taking a long time to learn that although we have a most fertile soil we are practically a landless people. It is truly sad, all this rural depopulation, especially in view of the fact that we could be practically self supporting as a nation in our basic foodstuffs. But this would mean that we must give up our present wasteful system of raising cattle instead of growing food direct for human use.” — The Vegan Society, 1945 (From The Vegan Society 70th Anniversary)

It was a few years before The Vegan Society established an official definition:

“The principle of the emancipation of animals from exploitation by man to seek an end to the use of animals by man for food, commodities, work, hunting, vivisection, and by all other uses involving exploitation of animal life by man.” — The Vegan Society, 1949

Skirmishes and confusion with The Vegetarian Society prompted Watson to distinguish the ethical dimensions required of the vegan.

‘One may become a vegetarian for a variety of reasons — humanitarian, health, or mere preference for such a diet; The principle is a smatter of personal feeling, and varies accordingly. Veganism, however, is a principle — that man has no right to exploit the creatures for his own ends — and no variation occurs.” The Vegetarian World Forum, №1 Vol. 5 — SPRING 1951 pp. 6–7

One final revision solidified that vegans were protectors of not just animals, but humans and the environment.

“A philosophy and way of living which seeks to exclude — as far as is possible and practicable — all forms of exploitation of, and cruelty to, animals for food, clothing or any other purpose; and by extension, promotes the development and use of animal-free alternatives for the benefit of humans, animals and the environment. In dietary terms it denotes the practice of dispensing with all products derived wholly or partly from animals.” — The Vegan Society, 1979

50 years after the inception of the word “Vegan” the Chair of the Vegan Society, Louise Wallis, established that World Vegan Day should be November 1 because she wasn’t sure on which day in November, 1944 the society was founded. She found it “apt and auspicious” to share the day after Halloween, a.k.a. The Day of The Dead. I was familiar with the day after All Hallows Eve as All Saint’s Day, which I’ll accept as a fair review of Veganism and its practitioners!

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Climate Vegan is a self-identified movement and serves as the intersection of animal and climate justice. Be sure to like our Facebook page to keep informed on our perpetual awareness campaign.