SCIENTIFIC BASIS OF ANIMAL WELFARE:

SCIENTIFIC BASIS OF ANIMAL WELFARE:

By

 Prof. (Dr.) Rama Kumar, V. *

Former Secretary, Veterinary Council of India

Introduction:

Animal welfare and the tenets of compassion for life are enshrined in the constitution of India. It also finds specific mention in the directive principles of the constitution*. Compassion for animals is part of Indian culture right from the Ashokan Era (ie. 300 BC) when the first animal hospital of the world was established. ‘Panesu Saymo’ inscribed in Pali Script on   the fourth line of IX Rock Edict gave a new status to animals which till then were considered objects of benefit, utility or status [Barua B.M.  (1955). Ashoka and his inscriptions, Calcutta]. The nearest meaning in Sanskrit of the Pali script ‘Panesu Saymo’ is ‘Sarveshu Praneshu Samyamah. It means compassion for all living beings. Clause (g) of article 51A of the constitution of India prescribes a similar view. It reads that “It shall be the duty of every citizen of India (fundamental duty) “to protect and improve the natural environment including forests, lakes, rivers and wild life, and to have compassion for living creatures” The message on the stone edict reflects the dictum of an age in which the animal was not considered as mere wealth or objects of benefit, but as a co-existent of the planet. [Early History of India by Smith p.184].

NOTE: *The Directive Principles  are guidelines for the framing of laws by the government. These provisions, set out in Part IV of the Constitution, are not enforceable by the courts, but the principles on which they are based are fundamental guidelines for governance that the State is expected to apply in framing and passing laws.

By and large the people of India are overwhelmingly considerate to animals. Animals are part of Indian culture. Animal husbandry (rearing) had been part of Indian life system even before agriculture. Ethologists point out that India’s system of animal husbandry is a fine example of man animal interaction. Animals played a significant role in the life of man in India than in any other parallel civilization of the world. Historians believe that this unique role of animals, for work, transport etc. was responsible for the absence of slavery in the ancient Indian civilization. Therefore  animal welfare issues of the west may not always be the totally similar in the Indian context.

At Global level cruelty to animals is considered differently. Some people consider animal welfare is refraining from “the infliction of suffering or harm to any animal, other than humans”. Others broaden this view to include using of animals for food, rearing animals for milk or wool to be cruelty. “Such opposing viewpoints are held by jurisdictions throughout the world.” [en.wikipedia.org/wiki/Animal welfare]. The difference is understandable, as they are all based on “what each person perceives to be good for animals’ vis a -vis the community”. The range of feeling of (wo)man towards animals varies from the recognition of pain, stress or discomfort in animals (compassion?), to the negative aspect of it, that consider animal as a source of inconvenience to be avoided, segregated or eliminated (cruelty?). There can be several intermediate levels of attitude between these extreme feelings. As per late professor S.J.S.Odendaal, a pioneer in Veterinary Ethology from South Africa, the attitude towards animals, can be specific towards a particular animal, a species, breed or color of animal or even a system of animal rearing or animal habitat; sentiments, fads and taboo’s not withstanding. While a negative attitude need not amount to cruelty, attitude of compassion need not necessarily ensure welfare.

Perspective of animal welfare in India and the world.

 It is often alleged that animal production (commercial farming often called animal agriculture in the west) has a higher emphasis on profit through herd management Of late some of activities involved in commercial farming are proved unsustainable, cruel and unethical. In contrast, the traditional system of animal Husbandry of India where animals are reared in close proximity to human dwellings and operating from back yards is considered sustainable and humane. Assuming that (even if) good management exists, one point of contention between humane groups and commercial producers is that the latter considers herd health and good growth to be welfare. Often eliminating individual animals is justified for the purpose. Ethology or study of behavior provides us an opportunity to understand animal welfare closely and to resolve, the  various perceptions scientifically.

EVOLUTION, DOMESTICATION OF ANIMALS AND URBANISATION.

Animal Genetic Resources exist in the form of a vast array of breeds of animals and livestock populations that are evolved and got adapted over many centuries, to the range of environmental conditions encountered throughout the world. Over generations human beings have domesticated animals, cared for them and multiplied them. Under human care animals perform better and produce more. Many animals have become part of community life of man. In this process domestic animals have lost many of the survival skill necessary for natural life. The domestic animals have become dependent on the support (physical or behavioural) from man as “a master and subject relation”. The community is obliged to protect animals, care for them and love them or at least refrain from any action that disturb them. Therefore, today the issue of animal welfare is both civic culture and human welfare. Feeding, breeding and management is aimed at ensuring good health to domestic animals and for improving animals’ form and function. An interaction between (Wo)man with animal is inevitable and important.

On adopting a settled life, man’s economic pursuits had brought many a non-domestic animals close to human habitation. This have changed some animals to a feral status. Feral state perhaps is the result of shrinking of space for animals which forced the change their life style in tune with the changing habits and habitat of man. Pets and companion animals often are so close with their masters that a subtle behavioural similarity develops between the two in their life. The stress threshold of master/ owner often gets reflected on the animals they rear or manage.

There are various views on animal issues including those concerning the so-called food animals, farm animals, work animals, companion animals, laboratory animals, performing animals, ferals, semi-wild and wild animals (in situ and ex situ). While overt protection reduces an animal’s survival skill, unrestricted exploitation of man’s needs can deplete nature’s resources and upset the harmony among man, animal and nature. Veterinary Ethology is a study useful to analyze the needs & behavior of animals and their influence with those of man.

A useful tool to study behaviour is NEED, which is the triggering force for various functions of organisms. Need is the driving force (motivation) for an organism’s behaviour. To study the human component of interspecies interaction we must study the needs of man vis-à-vis needs and behaviour of animals. This is the essence of Veterinary Ethology, by professor S.J.S.Odendal. (Odendaal, 1996)

NEEDS OF MAN

MASLOW’S principles of needs of Man: A good basis for understanding human needs is the theory of Maslow, which represent needs as shown below: – 

1. Physical needs like shelter, food, and clothing (रोटी, कपडा और मकान) are primary requirements of every man, though in real life, its extent or choice may vary from person to person. Animals were domesticated primarily to fulfil the physical needs of man. 
2. Affiliation or identity means acceptance in the community where one lives or works. A doctor, a veterinarian or a teacher may find their profession an identity. To some Richness, caste or colour of skin may form the parameter of identity. Owning a good animal or a relation with it may provide identity to its owner. 
3. Recognition and appreciation: Getting Recognition or appreciation in the society is another need. For example, among doctors or engineer could be recognised as the most popular doctor or expert. A veterinarian can be the most successful one or a teacher as most respected teacher (role models). A rich man would like to be known for richness or benevolence. Some may project leadership of the group/ caste/ political party.
4. Safety is a perception. The sense of security that vary from individual to individual. A highly successful lawyer may find his envious colleagues to be threat to his reputation. A rich man may seek safety from theft. Live-stock can provide, economic security to its owner. A companion animal can provide both security solace and/or emotional security.
5. Self-actualization is a relative perception of ultimate attainment, a `dream comes true’.  While some may find actualisation in their simplicity, others may not find actualisation with physical attainments. Indulging (indulgence or interaction) can be an important tool to achieve actualisation. Animals provides the security perception to its owner; but the animal too feel secure in the presence of the master/ keeper.

NOTE: Though described as Maslow’s principles of hierarchical needs of man needs can be interrelated and need not be hierarchical in the order they are just described.

 NEEDS OF ANIMALS: Animal Needs are generally projected as “animal freedom” or “five freedoms”. The concept of Five Freedoms was originated with the report of a Technical Committee that Enquired into the Welfare of Animals kept under Intensive Livestock Husbandry Systems (Brambell Report, December 1965 (HMSO London, ISBN 0 10 850286 4). It felt that farm animals should have freedom “to stand up, lie down, turn around, groom themselves and stretch their limbs” Five Freedoms was followed by Farm Animal Welfare Advisory Committee (FAWAC) established by the British Government in July 1979. They constitute a logical and comprehensive framework for analysis of welfare within any system. It lists steps where compromises are necessary to safeguard and improve welfare within the constraints of an effective livestock industry. It describes five Freedoms of animals as below-

1. Freedom from Hunger and Thirst – ie ready access to fresh water and a diet to maintain full health and vigor.
2. Freedom from Discomfort – by providing an appropriate environment including shelter that includes a comfortable resting area.
3. Freedom from Pain, Injury or Disease – by prevention, early diagnosis and treatment.
4. Freedom to Express Normal Behavior- ie. Providing sufficient opportunity to lead a life natural to the species to which it belongs.  facilities available to animal’s own kind*.
5. Freedom from Fear and Distress – by ensuring conditions devoid of mental stress.

It is apparent from the above that the list is meant to be a protocol for industry and that it may compromise at places. Whether the list can be universally adopted for all kinds of animals is debatable. From an ethologist’s point of view, needs of animals can be essentially the same as that of man. But since animal needs or animals rights have been listed already, one may accept the same in principle and improve it with relevant modifications (especially the 4^th & 5^th suggestions of the list)* may be discussed as ,-

1. Freedom from hunger & thirst – while providing physical access to water and diet, one has also to consider providing a stimulating environment to eat or drink. Many animals prefer to take food when fed by the owner or when food is given in groups than giving to  one at a time. Pet animals enjoy eating out of owner’s hand. My gold fish (a black pair) grown in a bowl were rather elusive and slow to eat the fish feed. But when I added a few “guppies” they rushed competing with them and shared the feed.
2. Freedom from Pain & disease –injury or disease can cause physical pain & discomfort. So, prevention or giving effective drugs is appropriate.
3. Freedom from fear & distress –are emotional factors. A well fed or well cared animal without any disease can feel some discomfort or distress which can be physical or/ and behavioural.
4. Freedom to express the behaviour pattern natural to the species it belongs.
5. Freedom to indulge Is a new view point; it gives a more meaningful dimension to animal welfare.

Needs listed from Sr. No. 1 to 3 are straight and simple; so, we may not discuss them further. But Sr. No.4 & 5. need more discussion. Please see below, –

4. Freedom to express normal (or natural) behaviour is possible only in natural life. To lead a life essentially natural to the species it belongs, can be subjective in the present circumstances and may not be strictly practicable with domestic or even with feral animals. Years of domestication forced many animals to change their life style to harmonise with the new environment created by the development process of man. Carnivores In natural state, chase, compete, hunt and kill their prey for food. In free life hunting includes many failed chases or attempts. During summer season Herbivores have to travel often miles in search of grass and water. Prepared food or concentrates were never part of their menu in natural life. Animals have the skill, agility to struggle for their survival and the power to escape predators. Before demystification milch animals lived in herds and produced just enough milk for their offspring. Years of domestication had brought in a sea change in their performance. Expecting these transformed animals to lead a life natural to the species it belongs, would be unrealistic or at times be even cruel. Therefore, from domestic and feral animals, purely natural life cannot be expected. Providing a familiar or comfortable environment would be desirable.

5. INDULGENCE (indulging)

Though not included in the list of 5 freedoms freedom to indulge is an important need (true for man too) Indulgence is a phenomenon that is not normally discussed with animal welfare. But if we closely watch an animal’s behaviour, we can understand its importance. From behaviour point of view Indulgence is a vital activity of life; an opportunity for animal to interact not only with other animals but also with its immediate (biotic & abiotic) environment. It includes the human species too. Indulgence is an interaction or emotional involvement. Indulgence need not be positive always; negative indulgence is also possible. This may include proactive or reactive actions like caring, loving, preying, being preyed, aggression, competing, conquering, getting conquered etc. An animal can indulge only when the circumstances are congenial to do so. We may see that indulging enriches life. Providing feed and shelter may not bring returns if animal is not simultaneously provided opportunity to indulge. Ie. stimulating environment to eat. Though indulgence in itself is stimulation to normal function, an animal may indulge with another animal, bird or man only in ideal environment. Indulgence can be an index of normalcy of an animal. In fact, indulgence may become a major parameter to measure animal’s welfare. 

 NOTE: Though animal needs and human needs are listed separately, needs are relevant to both species and are often interchangeable. For example, you could frequently see your pet vying for acceptance or competing with its siblings for greater attention, preference from you.

 AKNOWLEGEMENT

            The author is grateful to all friends and co-professionals specially Prof S.J.S. Odendaal of South Africa and Dr, Michael Fox, of humane society of US, and Dr. David Coffey of England whose work had greatly inspired him and from whose work he has benefited. The useful discussions, interactions and encouragement of Dr.C.M. Singh, the first president of veterinary council of India and the friendly encouragement of Prof. P.N. Bhat are gratefully acknowledged. Many of the classifications described and to be described are based on the work of Professor Odendaal. The friendly discussions by Ms Laxmi consultant editor Animal citizen is also acknowledged.

Truely urs
Ramakumar

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