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                  <text>Commentary

The McGill Daily, Monday, October 27, 2008

Respect and fair employment for
all teaching staff
Richard Hink

HYDE PARK

T

his has been a rough year for
labour on campus.
Teaching assistants (TAs)
are still fighting to be paid for workhours completed before their long,
bitterly-fought 11-week strike earlier
this year. Getting paid for your work
is a principle we all agree with, and
we hope the University will move
quickly to find a solution before proceeding to arbitration. The union
representing non-academic staff,
MUNACA, is also in negotiations, and
so far McGill has been unwilling to
meet their demands.
Apparently, the University’s motto
– “By work, all things increase and
grow” – doesn’t apply to workers’
salaries or the consideration they
receive from the administration. And
to make matters worse, a short-sighted decision last month by the Quebec
Labour Relations Commission has
placed TAs, other graduate employees, and non-traditional workers at
a disadvantage by placing all of their
on-campus activities at risk when
exercising their right to strike.
This week, McGill TAs join contingent academic workers from
across the continent to observe Fair
Employment Week. We are calling attention to those whom the
Canadian Association of University
Teachers (CAUT) dubs “invisible
academics:” teachers who do their
fair share of teaching but don’t ben-

efit from the same respect and protections as do the full-time, tenurestream faculty.
Fair Employment Week has traditionally focused on working conditions for sessional instructors. At
McGill, they carry a huge portion
of the teaching load and their numbers are growing; according to the
University’s web site, in January 2007
only 26.5 per cent of the academic
staff were tenure-stream faculty. And
even though we depend so heavily on these professionals, most sessionals earn as much as $3,000 less
per course than their equivalents at
other Quebec universities. According
to CAUT, they have no benefits, limited job security, inadequate academic support, and no opportunity
to participate in research activities or
academic governance. They are academia’s cheap labour.
In the past few years, there has
been a growing awareness that, like
TAs, graduate employees must also
be recognized as contingent teachers. As enrolments increase and the
number of tenure-stream faculty – for
instance, those involved in research –
stagnates, the teaching load is shifted
more and more to sessional instructors and assistants. In fact, several
well-respected education journals
have acknowledged this shift by publishing articles demonstrating the
need to include teacher training in
graduate curricula for those who will
become TAs and instructors. This
should come as no surprise to McGill
undergraduates who will likely have

more face-to-face contact with their
teaching assistants in many of the
University’s larger lecture courses.
In my own experience working
with TAs, I have worked alongside an
accomplished journalist, an awardwinning world-class musician, and a
number of junior scholars conducting ground-breaking field research,
to name just a few. The next time
you find yourself meeting with a
TA during office hours, take a few
moments and ask them about their
own work. Let us not forget that the
term “graduate student” can too easily disguise the fact that your TAs
and sessionals are talented teachers and scholars in their own right,
deserving of the same fair and equitable treatment as anyone else in the
university community. You can judge
for yourself whether the administration’s response to TAs and other
graduate and contingent employees
constitutes “fair employment.”
We should all take a moment this
week to reflect on the role that all
teaching staff play in the academic
vitality of the McGill community.
Their contributions shouldn’t need
Fair Employment Week to be recognized; let us all carry forward that
sense of respect and equity for the
rest of the year.

11

Vote with your fork
So you might be thinking: why a meat
issue?
There are identities, ideologies, and
politics involved in the food we choose,
and meat is one we have a particularly
complex relationship with. This year at
The Daily, we decided to do some unpacking (get it!?), and chose meat for the ethical and political debates surrounding it.
The moral qualms around eating meat are many and varied, from concerns
over climate change, to animal cruelty issues, to world hunger. As George
Monbiot wrote in his summer Guardian column on the food crisis, “While
100M tonnes of food will be diverted this year to feed cars [with bio-fuels],
760M tonnes will be snatched from the mouths of humans to feed animals.
This could cover the global food deficit 14 times. If you care about hunger,
eat less meat.”
On the other hand, Schwartz’s is at the heart of Montreal culture, and for
many of us, potatoes and peas just seem lonely all by themselves.
We’re hardly of one mind about what to eat ourselves, and we’re not here
to preach to you to become vegans on the spot.
The point is more that going to the grocery store seems like such an everyday chore – and the food industry so huge – it’s easy to forget that individual
choices actually do count. Supermarkets are very sensitive to the turnover
rate of different products. With computerized inventories, whether a product
moves or not impacts if it will be re-ordered. Individual consumer actions
could be much more decisive in determining what markets stock than we
tend to think.
When you buy food, you’re supporting a specific agenda, and sending a
message all the way down the supply chain. Be conscious of what you buy,
and vote with your fork.

Editorial

Richard Hink is a PhD student
in communication studies and
President of the Association of
Graduate Students Employed at
McGill (AGSEM), the union that represents TAs.

Curing our moral schizophrenia
Sophie Gaillard

HYDE PARK

I

ncoherence and contradiction
is the norm with our attitudes
toward nonhuman animals. We
are, as Rutgers University law professor Gary Francione puts it, guilty of
“moral schizophrenia” in our relations with other animals.
People generally agree that it is
morally wrong to inflict suffering
on animals when this suffering cannot be justified by necessity. In fact,
this idea is so widely accepted that
it has been enacted into provisions
of Canada’s Criminal Code, which
prohibits causing “unnecessary pain,
suffering, or injury to an animal.”
But what about our practice of raising animals for meat, dairy products, and eggs? Could it fall into this
category of acts we consider morally wrong? In order to answer this
question, we must first examine two
sub-questions: first, does our current
treatment of farm animals cause suffering? And second, is this suffering
necessary?

The answer to the first question is
undoubtedly affirmative. Each year in
Canada, over 650-million animals are
slaughtered for food – over 1.5 -million
daily. Contrary to what the meat, egg,
and dairy industries lead us to believe in
their advertisement campaigns, which
depict cows happily grazing in pastures
and chickens running about in a courtyard, the modern farm has nothing to
do with these idyllic country scenes.
Today, the overwhelming majority of animal products consumed by
Canadians comes from large-scale
industrial farming operations known
as factory farms. These farms strive
to produce the most meat, milk, and
eggs as quickly and as cheaply as possible, in the smallest amount of space
possible. The unavoidable side effect
of this mode of operation is a complete disregard for the most basic
physical and behavioural needs of the
animals. Animals are raised to grow
up in incredibly large numbers, spend
their lives confined to cramped living quarters, and undergo systematic
mutilation without the use of anaesthesia – tail docking, castration, and
de-beaking, in the case of chickens.

These practices are considered
industry standard and are perfectly
legal in Canada. As soon as animals
raised for meat have put on enough
weight, or when dairy cows and laying hens are no longer producing
enough, they are loaded onto trucks
to embark on a painful and lengthy
journey to the slaughterhouse.
Now that the suffering inherent in current farming practices has
been established, can this suffering
be deemed necessary? The question
of what constitutes necessity is subject to debate, but if the term is to
have any meaning at all, then it must
exclude acts committed purely for
pleasure, habit, or convenience.
Easy access to meat, dairy, and
egg alternatives has dramatically
increased in the past few years.
These products are now readily available, not only in health food stores,
but also in large supermarket chains,
even in rural areas.
Specialists agree that well-balanced vegan diets are just as capable of satisfying our bodies’ nutritional needs as omnivorous diets.
Vegetables, beans, nuts, grains, and

soy products are excellent sources
of protein, iron, calcium, and even
omega threes. Not only are vegan
diets safe, most experts consider
them healthier than diets containing meat. Studies consistently show
that eliminating meat from one’s diet
is associated with a reduced risk of
developing cardio-vascular disease,
diabetes, hypertension, obesity,
osteoporosis, arthritis, and certain
cancers. Thus, for the great majority of Canadians, the consumption of
meat and other animal products does
not constitute a nutritional necessity.
In fact, it may even be detrimental to
our health.
Clearly, current farming practices
result in tremendous suffering on
the part of farm animals, and that
eating meat and other animal products is not, in any meaningful sense,
necessary. The only justifications
for imposing suffering on farm animals are pleasure and habit. We are
shocked and outraged by animal cruelty cases that make headlines – and
rightly so – but what is the difference
between a sadist torturing and killing
an animal for entertainment and the

systematic, intensive confinement
and mutilation that millions of farm
animals are subject to daily for our
gustative pleasure?
Our morally schizophrenic attitudes toward other animals are probably best illustrated by our differential treatment of certain species: the
ones we consider pets. We love our
dogs and cats and treat them like
members of the family. Yet, there
exists no significant difference, in
terms of sensitivity to pain or cognitive capacity, between dogs and cats
on the one hand, and pigs, cows, and
chickens on the other. What makes
us love the former and not care in the
slightest about the latter?
Being vegan seems weird and
extreme to most people, but it isn’t.
It’s simply an attempt to live life in a
way that is coherent with the moral
attitudes that most of us share.
Veganism is the cure to our moral
schizophrenia.
Sophie Gaillard is a Law I student
and a Master’s ‘07 Speech-Language
Pathology grad. She can be reached
at sophie.gaillard@mail.mcgill.ca.

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