Budite veseli, budite vegani

Budite veseli, budite vegani

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Robert Međugorac: "Nigdje na vidiku niti jednog jedinog monstruma. U tome se krije valjda još i veća jeza. Što je sve to u stanju hladno učiniti običan, mirni, dobri, mali čovjek."

Veganstvo se naprosto ne može svoditi samo na neku simpatičnu, zdravu i ekološku dijetu jer njegovi korijeni sežu duboko u osudu diskriminacije na osnovi vrste – vrstaštva (specieizma).

Zamislite savezničke aktiviste kako ispred Auschwitza protestiraju jer dim iz spalionica oštećuje ozon ili zato što nuklearne podmornice nacista onečišćuju oceane.

Izraelski narod je prošao veliku kalvariju pa ipak ne pokazuje suosjećajnost prema Palestincima. Mnoge LGBTIQ osobe su pretrpjele poniženja, uvrede i batine pa ipak nisu vegani. Uostalom cijela Hrvatska je prošla kroz pakao Domovinskog rata pa ipak ne pokazuje sućut spram ubijenih životinja.

 

Intervju za Posavsku Hrvatsku (integrala verzija)
31. 7. 2013., Vinkovci

autorica: Irena Vukas

 
1. Ukratko se predstaviti…

Robert Međugorac, otac tri kćeri (Inon, Rien i Enei) i dva sina blizanca (Andorni i Denonis), nastavnik gitare u GŠ Marija Bistrica, doktorand filozofije na postdiplomskom studiju Filozofskog fakulteta u Zagrebu, s temom iz područja bioetike direktno usmjerenom na životinjstvo (animalistiku), izravnije rečeno na prava životinja i njihovo oslobođenje abolicionističkim pristupom.

Utemeljitelj udruge za uspostavljanje prava životinja „Veseli vegani“. Autor sam i voditelj 60 min. TV emisije „OSLOBOĐENJE ŽIVOTINJA – abolicionizam, veganstvo, antispecizam“ koja se prikazivala na Z1TV, a što je bio svojevrsni nastavak uspješnog projekta „Veganski ručak“.

 
2. Što je veganstvo? Što ti točno zastupaš i promičeš? Zašto?

Veganstvo je politički stav utemeljen na etičkim razlozima, kojim se aktivisti diljem svijeta oštro protive ubijanju, porobljavanju, uzgoju i iskorištavanju svih svjesnih i osjetilnih Zemljana, dakle, svih životinja, ljudskih i ne-ljudskih.

Zbog zaštitarskih (velferističkih) kampanja koje provode organizacije poput ozloglašene PETA-e (People for the ethical treatment of animals – koja, ne biste vjerovali, ubija životinje) i njihove hrvatske inačice Prijatelja životinja, često ga se brka s etički nekoherentnim i apolitičnim vegetaUSERIjanstvom, kako ga nazivamo iz milja, a koje predstavlja samo jedan od mnogih oblika prehrane. VegetaUSERIjanstvo danas nema veze s pokretom za oslobođenje životinja, dok je u prošlosti itekako imalo. U prošlosti su mnogi poznati vegetarijanci u stvari bili vegani i to ne samo izborom svoje prehrane, nego prije svega svojim čvrstim stavom kojim su se protivili ubijanju, zatvaranju i iskorištavanju životinja, te upravo zbog toga nije postojala distinkcija između vegetarijanstva i veganstva jer nije bilo onih koji su izabirali isključivo biljnu prehranu zbog tričavih razloga poput držanja linije, pomodnosti i trenda.

Veganstvo se naprosto ne može svoditi samo na neku simpatičnu, zdravu i ekološku dijetu jer njegovi korijeni sežu duboko u osudu diskriminacije na osnovi vrste – vrstaštva (specieizma), kod nas krivo prevedeno kao „specizam“ ili „speciesizam“. Nakon rasizma, seksizma i nacizma, vrstaštvo je vjerojatno zadnja, ujedno i najteža stepenica na putu oslobođenja, rušenja predrasuda i odbacivanja zadrtosti koje nužno uvijek vode raznim oblicima diskriminacije.

Zbog toga animalistički pravaši uvijek u prvi plan ističu temeljna prava ne-ljudi, pravo na život, slobodu, tjelesnu cjelovitost, stanište itd., kao nužne preduvjete za normalan život svake osobe/individue. Iznositi argumente o ekološkim i zdravstvenim prednostima biljne prehrane za ljude je utemeljeno i legitimno, ali isticati ih u prvi plan bazirajući svoj rad i kampanje većinom upravo na tome, kako to već običavaju raditi zaštitari, je u najmanju ruku neukusno spram 60 milijardi ne-ljudskih žrtava koje na godišnjoj razini bivaju zaklane u tihom holokaustu.

Zamislite savezničke aktiviste kako ispred Auschwitza protestiraju jer dim iz spalionica oštećuje ozon ili zato što nuklearne podmornice nacista onečišćuju oceane. Zar to nije jednako blasfemično kao i kada PETA navodi kako za proizvodnju samo jednog kilograma mesa treba potrošiti 5 litara vode, ili kako se zbog industrije mesa ubrzano sijeku Amazonske šume, a pri tome prešućuje ubojstva na osnovi vrste ili ih tek ovlaš spomene. Gdje je tu elementarna empatija za žrtve? Zamislite partizane kako dijele promidžbene letke u kojima piše kako je nacistima za proizvodnju jednog metka potrebno potrošiti toliko i toliko vode, a tek za jednu granatu ili tenk? Stvarno ekološki potpuno ne prihvatljivo. A žrtve? A da, postoje i neke žrtve, ali ne možemo sad o njima da ne ispadnemo previše ekstremni. Nego bolje ovako, ipak je to jedan dobar umjeren pristup.

Jasno je da duhovnjaci moraju pričati o energiji, karmi ili o raju i paklu, ili da ekolozi moraju pričati o ekologiji, a nutricionisti i liječnici o zdravlju ljudi, ali zašto oni koji se deklariraju kao „animalistički pravaši“ i u svom naslovu zagovaraju etički tretman životinja, najviše pričaju o ekologiji i zdravlju ljudi, a gotovo nikada o zdravlju ne-ljudi, čija prava kao tobože zastupaju?

Što je točno veganstvo najbolje se vidi u razlici stavova između zaštitara i abolicionista. Kada zaštitari promiču „zeleni ponedjeljak“, mi, abolicionisti, se protivimo tome jer tvrdimo da takav pristup izravno šteti uspostavljanju prava životinja. Zeleni ili bezmesni ponedjeljak je u suprotnosti s fizičkim i zakonskim oslobođenju ne-ljudi, jednako ponižavajući i poražavajući kao što bi to bila i neka hipotetska kampanja kojom bismo npr. pozivali izraelsku vladu da samo ponedjeljkom obustavi granatiranje Palestine ili kada bismo apelirali na zatvorsku upravu Guantanama da samo ponedjeljkom prestane mučiti zarobljenike. No zeleni ponedjeljak je samo jedna od mnogih besmislenih i kontraproduktivnih kampanja koje zaštitarske organizacije bezuspješno provode već 30 godina pod krinkom pravaštva.

Ili recimo kada PETA na svoju listu poznatih vegana uvrsti Mikea Tysona i Billa Clintona, a Prijatelji životinja to prenesu kao svojevrsnu senzaciju, mi abolicionisti se tome usprotivimo, jer tvrdimo da Mike Tyson unatoč tome što je otvorio lanac veganskih restorana i unatoč tome što ne jede meso, mlijeko, jaja, med i ne nosi kožne cipele i jakne, ne može biti vegan, jer je odgrizao Evanderu Holyfieldu uho i zato što je pravomoćno osuđen za silovanje, a nikada se, bar koliko mi znamo, nije pokajao ni za jedno, ni za drugo. Ne možete biti vegan, a istovremeno silovati uz onu njegovu poznatu frazu: „I’ll fuck you till you love me…“, ma koliko god ne jeli meso.

Ista je stvar i s Clintonom koji je vegan postao iz osobnih zdravstvenih razloga, a ne iz etičkih. Briga njega za zdravlje porobljenih ne-ljudi. Lijepo je to što Clinton ne jede meso, mlijeko i jaja, no to ga ne čini automatski veganom. Za veganstvo je potrebno puno više, barem to da ne šaljete vojsku na drugu državu i ne uvodite bombama demokraciju, ili da kad ste već bivši predsjednik SAD-a, da iskoristite utjecaj koji imate i usprotivite se zločinačkoj industriji mesa, mlijeka, jaja, kože, krzna itd., a ne da još podupirete njeno subvencioniranje.

Slična stvar je i s domaćim aktivistima. Ne možete biti vegani, a istovremeno glasovati za bilo koju od postojećih političkih stranaka u Hrvatskoj, jer sve do jedne u svojim programima pod normalno imaju subvencioniranje industrije koja zatvara, uzgaja, muči, iskorištava i ubija ne-ljude. Ako ste uistinu za oslobođenje ne-ljudi i uspostavljanje njihovih temeljnih prava, onda ne možete svojim glasom davati legitimitet upravo onima koji će podržavati i financirati provođenje masovnih egzekucija kroz legalni, ali nikako i legitimni, rad domaćih klaonica.

Alternativa podržavanju, institucionaliziranju i legitimiziranju ubojstava je bojkot i otpor ubijanju, te organiziranje nužne obrane, a nikako politikantsko kalkuliranje tipa – „između dva zla, glasat ću za ono manje“, jer to je naprosto suludo.

 
3. Pitanje životinja sve više dolazi, ali ipak još uvijek prevladavaju interesi kapitalizma?

Pitanje životinjstva, pitanje nenasilja ljudi prema ne-ljudima, staro je koliko i naša civilizacija. Oduvijek su postojale dvije struje, jedna glasna i nametljiva koja je zagovarala ubijanje i iskorištavanje životinja i ona ušutkivana, koja se tome oštro protivila. Plutarh, Porfirije, Sokrat, Pitagora samo su neki od poznatih grčkih kolosa koji su zagovarali i provodili nenasilje prema životinjama, a tu ideju su kroz prošlost živjeli i promicali mnogi velikani; Leonardo da Vinci, Arthur Schopenhauer, Thomas Alva Edison, Nikola Tesla, Mark Twain, Benjamin Franklin, Lav Nikolajevič Tolstoj, George Bernard Shaw, Isaac Bashevis Singer, Mahatma Gandhi, Victor Hugo, Fjodor Mihajlovič Dostojevski, Henry David Thoreau itd.

Mi danas živimo u tzv. „stočarskoj“ (stoka – vrstaški izraz kojim se ponižava osobe/individue drugih vrsta) robovlasničkoj (ne)kulturi, staroj 8000 godina prema Willu Tuttleu, autoru knjige „Hrana za mir“, koji je nedavno gostovao u Zagrebu.

Riječ kapitalizam dolazi od latinske riječi „capita“, što znači glava, a odnosila se na uspostavljanje tržišnih vrijednosti kojom je jedinica mjere bila glava neke osobe/individue npr. kravlje vrste. Korijeni kapitalizma su usko vezani upravo uz porobljavanje i trgovanje kako ljudima, tako i ne-ljudima. No kako je kapitalizam na izdisaju, tako će s njim pasti i stočarska (ne)kultura, što je velika prilika za neku novu i bolju uspostavu vrijednosti u kojoj nećemo na osobe/individue drugih vrsta gledati kao na stvar, vlasništvo ili resurs, nego ćemo spoznati njihovu intrinzičnu vrijednost. Spoznat ćemo da i ne-ljudi mogu patiti, da su inteligentni, da planiraju, da imaju interese koje moramo poštivati i da nam tvrda antropošovinistička zadrtost kojom sada promatramo svijet oko sebe samo odmaže da postanemo bolji ljudi, da spoznamo vlastitu prirodu, da se samoostvarimo i oslobodimo ovisnosti o iskorištavanju drugih svjesnih i osjetilnih osoba/individua.

Oslobođenje crnaca usko je vezano uz Američki rat za neovisnost (1775. – 1783.) zahvaljujući Abolicionističkom pokretu, iako je ropstvo potrajalo sve do kraja Američkog građanskog rata (1861. – 1865.).

Oslobođenje (ljudskih) žena također se veže uz slične velike događaje iz prošlosti, poput Francuske revolucije, Američkog građanskog rata ili Prvog svjetskog rata koji je u Britaniji izazvao nedostatak muške (ljudske) radne snage, te su mnogi poslodavci morali sve više zapošljavati žene, što je vrlo brzo počelo razbijati uobičajene seksističke stereotipe i predrasude što je uz direktne akcije sufražetkinja javnost, a na kraju i političare, uvjerilo da žene trebaju jednako pravo glasa kao i muškarci.

Oslobođenje životinja također neće doći samo od sebe, nego će se vjerojatno vezati uz neko veliko događanje, a mislim da će to biti pad kapitalizma i stvaranje jednog egalitarnijeg svijeta.

 

 

Irena Vukas i Robert Međugorac

Irena Vukas i Robert Međugorac

4. Može li veganstvo u svom pravom smislu zaživjeti kod nas?

Dakako, jer ako pričamo o veganstvu u pravom smislu onda ne pričamo isključivo o biljnoj dijeti koja je samo posljedica moralnosti spram ne-ljudi ili što je još češće, a daleko gore u etičkom smislu, o zdravijoj prehrani ljudi, nego pričamo o samom oslobođenju ne-ljudi, a k tom oslobođenju, ako pogledamo iz makro perspektive, idemo ubrzanim korakom, iako se to na prvi pogled ne bi reklo.

No pogledajmo relativno noviji povijesni slijed od filozofije, preko aktivizma i politike, do samog nevrstaštva:
– 1894. Henry Salt objavljuje knjigu „Prava životinja“,
– u jeku 2. svjetskog rata 1944. Donald Watson u Leicesteru istupa iz vegetarijanskog društva tvrdeći da je etički manjkavo i nekoherentno te osniva prvo vegansko društvo,
– 1974. australski filozof Peter Singer objavljuje knjigu „Oslobođenje životinja“,
– od 1990. pa nadalje diže se veliki val abolicionizma vođen Garyjem Francioneom koji objavljuje nekoliko sjajnih knjiga na tu temu,
– 1994. Nikola Visković profesor s pravnog fakulteta u Splitu objavljuje svoju knjigu Kulturna zoologija,
– 2004. Joan Dunayer objavljuje do sada najcjelovitiju misao animalističko – abolicionističkog pokreta u knjizi, kod nas krivo prevedenog naslova – „Specizam“ (ispravno bi bilo: „vrstaštvo“ ili „specieizam“), a sve to je itekako imalo odjeka, i to ne samo u nekom dalekom svijetu, nego i kod nas u Hrvatskoj, koja je od svoje samostalnosti već tri puta mijenjala zakon o životinjama;
– 1999. zakon o dobrobiti životinja,
– 2006. zakon o zaštiti životinja te
– 2013. zakon o izmjenama i dopunama Zakona o zaštiti životinja. Zabranjeni su cirkusi s ne-ljudima, zabranjeno je testiranje za kozmetiku, zabranjeno je uzgajanje životinja za krzno (na žalost s dugačkim prijelaznim rokom), pale su i prve pravomoćne presude za mučenje i ubijanje životinja itd.

Naravno ti zakoni još uvijek samo reguliraju mučenje, transport, uzgajanje i ubijanje ne-ljudskih osoba/individua tretirajući ih kao „stvari“, „vlasništvo“ i „resurs“, a ne kao „osobe“, iako kod nas postoji institut „pravne osobe“ tako da i firma može biti osoba, a krava ili delfin nažalost – NE. No, odavno se s teorije i aktivizma krenulo izravno u zakonodavstvo, što daje nadu u skoro oslobođenje životinja.

Uostalom da vam je netko rekao prije 30 godina da će se LGBTIQ populacija kod nas izboriti za ovoliku vidljivost i prava, tko bi u to povjerovao?

 
5. Slavonac, a vegan? Kad i kako si se odlučio na to?

Naša obitelj je redovno imala kolinje, kako se to eufemistički naziva u našim krajevima. Kao i većina drugih slavonskih obitelji. Brutalno, tradicijski ritualno, nekoliko odraslih muškaraca bi se bacili na jadnu svinju i okruženi ostatkom obitelji, uglavnom ženama i djecom, uz nešto „hrabrog“ hrvanja, četvorica, petorica junaka uhvatili bi i oborili jadno prase, i uz parajuće zvuke užasnutog vrištanja svinje, a naposljetku molećivog plakanja, najiskusniji među koljačima, pater familias, bi slavodobitno zabio svinji nož u vrat, praveći duboki rez i čupajući rukom van grkljan, a netko sa strane bi hvatao krv koja je šikljala iz rupe na vratu, dok bi jadna svinja u samrtnom hropcu pokušavala udahnuti zrak i trzala se u agoniji pritisnuta i sputana rukama i nogama ostatka koljačke ekipe.

Ta njena krv se poslije stavljala u krvavice za koje se s nevjericom pitam kako će neke buduće generacije gledati na to. Mislit će da su to bili u stanju raditi samo neki monstrumi, bešćutno rezati nekom vrat, čupati grkljan, hvatati krv i potom praviti neku tobožnju delikatesu zvanu krvavice. Ali ne, naprotiv, to nisu bili monstrumi, to su bili obični dobri ljudi, komšije, prijatelji i članovi obitelji. Nigdje na vidiku niti jednog jedinog monstruma. U tome se krije valjda još i veća jeza. Što je sve to u stanju hladno učiniti običan, mirni, dobri, mali čovjek. Čisti tradicijski obiteljski horor za kojeg su današnji 3D horori čista smijurija. Ovdje ste uistinu mogli osjetiti strah svinje u zraku, ljepljivi miris krvi, gaziti po njoj kroz krvavo dvorište dok nosite kante s vrućom vodom i lance za šurenje. Onda bi leš svinje nakon šurenja objesili naglavačke probivši kukama stražnje noge i pažljivo joj rasporili utrobu kako se govna iz crijeva ne bi rasula po dvorištu. Naprosto sve ljepše od ljepšeg.

S gađenjem, jakim osjećajem nepravde i tuge sam sudjelovao u takvim egzekucijama. Držao svinju za nogu dok bi joj nožem rezali vrat. Od straha bi se jadna i usrala po mojoj ruci. No moje opiranje i protestiranje je bilo uzaludno. Stari me zajebavao da kakav sam ja to Indijanac, kakav sam ja to ninđa, kad ne mogu zaklati jedno prase? Kako bi ja prehranio obitelj da se njemu slučajno nešto desi?

Oduvijek sam naprosto osjećao da je to strašno nepravedno, da ni jedna životinja ne zaslužuje to. Naprosto mislim da je upravo logično da baš mi Slavonci, koji smo se nagledali takvih užasa, budemo još osjetljiviji na to nego netko tko je odrastao u neboderu i nikada nije vidio tako nešto, a salame, paštete i kobasice koje jede, kupuje lijepo zapakirane u obližnjem dućanu.

No možda se varam? Izraelski narod je prošao veliku kalvariju pa ipak ne pokazuje suosjećajnost prema Palestincima. Mnoge LGBTIQ osobe su pretrpjele poniženja, uvrede i batine pa ipak nisu vegani. Uostalom cijela Hrvatska je prošla kroz pakao Domovinskog rata pa ipak ne pokazuje sućut spram ubijenih životinja.

 
6. Tvoja cijela obitelj su vegani? Kako to bake podnose kad dođete u Slavonski Brod?

Da svi smo vegani u užoj obitelji. Na vegetaUSERIjanstvo sam prešao u proljeće 1997., a na veganstvo u proljeće 2000. Svih petero djece iz naše obitelji su “zdravi necijepljeni vegani”, kako je to napisala naša pedijatrica, doktorica Metka Regan, na zdravstvenom uvjerenju za vrtić.

Znaš onaj vic kada baka pita djecu: „što radite“, oni kažu: „drogiramo se bako“, a ona će na to: „dobro je, samo mi nemojte biti gladni i nemojte sjediti na hladnom.“

Bakama je uvijek važno da djeca dobro jedu i sve će za njih napraviti, tako da uopće nema problema. Ispočetka je bila panika, ali kada su bake shvatile da djeca jedu gotovu svu njihovu domaću hranu, poput; griza na domaćem sojinom, rižinom ili zobenom mlijeku, kupusa na paradajzu, flekica s kupusom, graha, knedli sa šljivama, kelja, pohanih (bez jaja) patlidžana, pire krumpira, graška, tački s makom, granatira, mahuna, tjestenine sa saftom od šampinjona, juhe od povrća ili paradajz juhe, filovanih paprika s rižom i mnogih drugih narodnih jela, od onda uopće više nije bilo problema. Čak su bake naučile i poneki novi recept. Dakle, sve pohvale bakama.

 
7. Za one koji misle da je veganski meni neukusan, može jedan veganski recept? I može opis (po sjećanju) onog našeg slavnog roštilja na splavi? Svi smo jeli i uživali…

Evo jedno svima drago jelo na veganski način, dakle bez ubojstava i bez žrtava. Etički prihvatljivo u potpunosti;

 
PUNJENE PAPRIKE

Za 4 osobe potrebno je;
8 srednje velikih žutih paprika
200 grama riže
100 grama leće po izboru, (dobra je crvena mung dal)
1 mrkva
1 srednje veliki krumpir
paradajz sos
list peršina, kari, biber
maslinovo ulje

PRIPREMA:

U jednoj posudi pomiješati rižu, leću, krumpir, mrkvu, list peršina, biber, kari, sol i ulje. Ovom smjesom napuniti paprike. Složiti paprike u duboku posudu, tako da se ne prevrnu, zaliti vodom i kuhati poklopljeno dok ne omekša iznutra. Obično je potrebno kuhati na umjerenoj vatri, oko pola sata. Može se poklopljeno folijom i peći u pećnici. Kada je gotovo, preliti paradajz sosom i listom peršina te toplo poslužiti.
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Veganski roštilj;

SEITAN PLOŠKE S ROŠTILJA

Marinada:
1/2 vezice vlasca
češanj češnjaka
1/2 čajne žlice pimenta
1/2 čajne žlice muškatnog oraščića
1/2 čajne žlice mljevene crvene paprike
2 žlice suncokretovog ulja
2 žlice vode
1 čajna žlica sirupa od agave
3 čajne žlice soja umaka
3 žlice bijelog vina

POSTUPAK:

Pomiješaj sve sastojke za marinadu. Nareži 500 g seitana na ploške koje ćeš uvaljati u marinadu. Poklopi i ostavi seitan da se marinira 8-12 sati u hladnjaku. Marinirani seitan izvadi iz hladnjaka, barem pola sata prije pečenja. Ploške seitana peci na roštilju sa svake strane 3 minute. Pečene ploške seitana poklopi prije no što ih poslužiš.

 

SOJINI ŠNICLI i RAŽNJIĆI

Teksturiranu soju (komadiće, šnicle) jedem možda jednom ili dva puta godišnje, a ni drugima ne preporučujem češće, jer bolje da jedete što više sirovog voća i povrća. No evo kako da ih pripremite za roštilj;

Sojine šnicle (komadiće) nakon kuhanja dobro isperite, tako da iz njih izađe sva pjena i neprijatan okus. Poslije toga se kuhaju u vodi u koju dodamo crveni luk, češnjak, mrkvu, peršin, biber, lovor i sol.

Ražnjići su kombinacija sojinih komadića, tofua, komadića luka i svježe paprike, šampinjona, a sa sojinim šniclama trebaju stajati nekoliko sati (može i cijelu noć) prije roštilja u pacu (marinadi): Pomiješa se ulje, soja sos, prešani češnjak, mljevena paprika, sol i biber.

Prilikom roštiljanja ražnjića i sojinih šnicli po potrebi ih treba mazati uljem kako ne bi bili presuhi.

 

Budite veseli, budite vegani

Budite veseli, budite vegani

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