Animals and People: "The Human Heart in Conflict with Itself"

Some of us like to photograph them. Some
of us like to paint pictures of them. Some of us
like to sculpt them and make statues and carvings
of them. Some of us like to compose music
about them and sing about them. And some of us
like to write about them.

Some of us like to go out
and catch them and kill them and eat them. Some
of us like to hunt them and shoot them and eat them.
Some of us like to raise them, care for them and eat
them. Some of us just like to eat them.

And some of us
name them and name their seasons and name their hours,
and some of us, in our curiosity, open them up
and study them with our tools and name their parts.
We capture them, mark them and release them,
and then we track them and spy on them and enter
their lives and affect their lives and abandon
their lives. We breed them and manipulate them
and alter them. Some of us experiment
upon them.

We put them on tethers and leashes,
in shackles and harnesses, in cages and boxes,
inside fences and walls. We put them in yokes
and muzzles. We want them to carry us and pull us
and haul for us.

And we want some of them
to be our companions, some of them to ride on our fingers
and some to ride sitting on our wrists or on our shoulders
and some to ride in our arms, ride clutching our necks.
We want them to walk at our heels.

We want them to trust
us and come to us, take our offerings, eat from our hands.
We want to participate in their beauty. We want to assume
their beauty and so possess them. We want to be kind
to them and so possess them with our kindness and so
partake of their beauty in that way.

And we want them
to learn our language. We try to teach them our language.
We speak to them. We put our words in their mouths.
We want them to speak. We want to know what they see
when they look at us.

We use their heads and their bladders
for balls, their guts and their hides and their bones
to make music. We skin them and wear them for coats,
their scalps for hats. We rob them, their milk
and their honey, their feathers and their eggs.
We make money from them.

We construct icons of them.
We make images of them and put their images on our clothes
and on our necklaces and rings and on our walls
and in our religious places. We preserve their dead
bodies and parts of their dead bodies and display
them in our homes and buildings.

We name mountains
and rivers and cities and streets and organizations
and gangs and causes after them. We name years and time
and constellations of stars after them. We make mascots
of them, naming our athletic teams after them. Sometimes
we name ourselves after them.

We make toys of them
and rhymes of them for our children. We mold them
and shape them and distort them to fit our myths
and our stories and our dramas. We like to dress up
like them and masquerade as them. We like to imitate them
and try to move as they move and make the sounds they make,
hoping, by these means, to enter and become the black
mysteries of their being.

Sometimes we dress them
in our clothes and teach them tricks and laugh at them
and marvel at them. And we make parades of them
and festivals of them. We want them to entertain us
and amaze us and frighten us and reassure us
and calm us and rescue us from boredom.

We pit them
against one another and watch them fight one another,
and we gamble on them. We want to compete with them
ourselves, challenging them, testing our wits and talents
against their wits and talents, in forests and on plains,
in the ring. We want to be able to run like them and leap
like them and swim like them and fly like them and fight
like them and endure like them.

We want their total
absorption in the moment.

We want their unwavering devotion
to life. We want their oblivion.

Some of us give thanks
and bless those we kill and eat, and ask for pardon,
and this is beautiful as long as they are the ones dying
and we are the ones eating.

And as long as we are not
seriously threatened, as long as we and our children
aren't hungry and aren't cold, we say, with a certain
degree of superiority, that we are no better
than any of them, that any of them deserve to live
just as much as we do.

And after we have proclaimed
this thought, and by so doing subtly pointed out
that we are allowing them to live, we direct them
and manage them and herd them and train them and follow
them and map them and collect them and make specimens
of them and butcher them and move them here and move
them there and we place them on lists and we take
them off of lists and we stare at them and stare
at them and stare at them.

We track them in our sleep.
They become the form of our sleep. We dream of them.
We seek them with accusation. We seek them
with supplication.

And in the ultimate imposition,
as Thoreau said, we make them bear the burden
of our thoughts. We make them carry the burden
of our metaphors and the burden of our desires and our guilt
and carry the equal burden of our curiosity and concern.
We make them bear our sins and our prayers and our hopes
into the desert, into the sky, into the stars.
We say we kill them for God.

We adore them and we curse
them. We caress them and we ravish them. We want them
to acknowledge us and be with us. We want them to disappear
and be autonomous. We abhor their viciousness and lack
of pity, as we abhor our own viciousness and lack of pity.
We love them and we reproach them, just as we love
and reproach ourselves.

We will never, we cannot,
leave them alone, even the tiniest one, ever, because we know
we are one with them. Their blood is our blood. Their breath
is our breath, their beginning our beginning, their fate
our fate.

Thus we deny them. Thus we yearn
for them. They are among us and within us and of us,
inextricably woven with the form and manner of our being,
with our understanding and our imaginations.
They are the grit and the salt and the lullaby
of our language.

We have a need to believe they are there,
and always will be, whether we witness them or not.
We need to know they are there, a vigorous life maintaining
itself without our presence, without our assistance,
without our attention. We need to know, we must know,
that we come from such stock so continuously and tenaciously
and religiously devoted to life.

We know we are one with them,
and we are frantic to understand how to actualize that union.
We attempt to actualize that union in our many stumbling,
ignorant and destructive ways, in our many confused
and noble and praiseworthy ways.

For how can we possess dignity
if we allow them no dignity? Who will recognize our beauty
if we do not revel in their beauty? How can we hope
to receive honor if we give no honor? How can we believe
in grace if we cannot bestow grace?

We want what we cannot
have. We want to give life at the same moment
we are taking it, nurture life at the same moment we light
the fire and raise the knife. We want to live, to provide,
and not be instruments of destruction, instruments
of death. We want to reconcile our "egoistic concerns"
with our "universal compassion." We want the lion
and the lamb to be one, the lion and the lamb
within finally to dwell together, to lie down together
in peace and praise at last.

-Pattiann Rogers

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