The bizarre case of vegan Neo-N*zis & deprogramming vegans who glorify violence

Season 1, Ep. 2

Part 1 – Identifying a problem


Vegan Neo-Nazis

So I’d like to tell you the story about a pair of ex-anarchists, ex-Animal Liberation Front convicts, Walter Bond and Camille Marino who have launched the website ‘Vegan Final Solution’, a Neo-Nazi platform trying to recruit from the vegan & animal liberation milieu. Here are some of the ideas they promote: [1]

WE ADVOCATE a third position beyond left and right-wing ideology; a third position that encompasses the best of both, and discards the rest.
WE ADVOCATE a hierarchy where those that exercise self-discipline and self-sacrifice for the good of animals and the earth are deemed more deserving of life than the gluttonous, selfish drones that shovel dead animals into their grotesque faces, simply to satiate their lust for rotting meat. With hierarchy, we separate the wheat from the chaff.
WE ADVOCATE a total lack of concern for egalitarian issues. The whole laundry bag of activist, and so called “total liberation” issues, not only seeks to put the focus right back on worthless people, but also undermines the animals’ safety by making society more cohesive and functional.

So classic fascist ideology, plus a bunch of dog whistles to Classical Nazi code-speak: Final Solution, Third Position & Life unworthy of life.

Also letters he would send from prison had nazi propaganda on the back, so that’s always fun. [Video]


Now the case study of groups who supported or continue to support them

Walter Bond was supported by the group ‘Unnoffensive Animal’ in a hopeful disregard for his fascist leanings, they were convinced by his support group that his early fascist writings were just a short lived cause of traumatic prison conditions. They encouraged vegans to send letters of support and buy his book. Allowing their respect for his actions to get in the way of transparency and accountability. [2]

He was and still is being promoted by the North America Animal Liberation Press Office, & Forward to Eden. [3][4][5]

And finally listed on the website for people they view as ‘friends & allies’ are Gary Yourofsky (ADAPTT) & Black Rose Belarus. [1]


So what commonalities can we find among all these groups?

Well for one, a strong commitment to vandalism as a campaign tactic and potential tolerance for violence which goes further than that.

Now disclaimer; I’m not saying all graffitiing is wrong or all revolutions are bad. I’m not even saying there’s a risk of thousands of die hard vegan anarchists becoming Neo-Nazis.

I am saying there’s a risk of politically ignorant people who glorify violence (like Gary Yourofsky’s apolitical misanthropy) finding common cause with eco-fascists and not seeing the harm they’re doing promoting this shit.

I think the few revolutionary groups who are promoting this Nazi website should be a wake up call. And so an issue we should work to untangle for how people get duped into first glorifying ‘propaganda by the deed,’ bodily harm and violence, for the animals today – where it would be completely unethical and counter-productive – then find common cause with Nazis.

So I think we need to do a better job of explaining where some direct action goes overboard and becomes both unethical and ineffective. As well as checking in on our friends who look to be going down a bad path and provide them with the support they need.


Part 2 – Solutions


Step 1: Putting social pressure to bear on groups, organisations and content creators


We need to discourage the excuses that could easily lead to this happening again.

People’s appreciation for Gary’s speech turning them and others vegan also got in the way of people condemning him for his support for violence, his wishing rape on people as punishment & calling Palestinians psychopaths and their rights supporters insane. [6]

As well, Anonymous for the Voiceless made a post about the man who took a bunch of people hostage at gunpoint until the President made an online post promoting the movie Earthlings… ‘Just asking the question’ as to whether it was a success or failure for the animals, without clearly condemning his actions. [7]

It’s really worrying that 100s of vegans on Facebook would comment in favour of the Ukraine hostage taker and have their profile public showing police everything about their life. It shows both the level of unethical-ness and the naivety that could likely easily be swayed into promoting an edgy neo-nazi who hides the real outcomes of their politics only slightly.

Finally it’s important to make people aware of when the person they’re following has far-right leanings, so they aren’t sucked down the rabbit hole of bad justifications without realising where the end conclusion is leading. I’ll put a link in the endnotes to an article for further reading on racists in the vegan movement. [8]


Step 2: Deprogramming individuals who glorify violence


How does someone begin to take on beliefs which glorify violence?

Some examples we could think of could be obsessively watching animal cruelty videos, being insulted by friends & family over your vegan diet and not being able to avoid seeing people eat meat.

We could simply do a better job of checking in on newly vegan friends and promoting online spaces for them to find people to talk to.

Remind them they were blindly ignorant once too, so we need to have compassion for the perpetrator too.


How does someone potentially work up to taking unethical violent acts?

Blocking foxes from getting mauled to death, so gaining the confidence to get into stand-offs with fox hunters. Similarly with blocking fascists marching through immigrant neighbourhoods.

Disclaimer; I’m very much pro hunt sabbing and protesting fascists, I’m pro people getting active and feeling invested by protecting each other and foxes.

But, I also know people who get obsessed and all I’m saying is don’t be afraid to bring up with your friend that they may need to take a break or could be turning people away with their not comprehensible rants on Facebook. Get talking to them about other campaign tactics they can engage with for a time. [9]

Remind them the best advocacy tool we have is just shining a light on their cruelty and defending the victims. The few fox hunters we can annoy into not wanting to go on the hunt again pales in comparison as a goal to the amount of people we can get to question their meat eating by just showcasing their cruelty and showing how a fox or multiple foxes lives were life was saved.


Part 3 – What are the philosophical justifications for violence


1. Self-defence by proxy.

Reasonable grounds that when confronting systemic violence, you are preventing the total number or rate at which animal lives experiencing unjust cruelty stay the same or goes up. Not true of today.

Reasonable grounds that there was no way of avoiding injury to the perpetrator or any potential injury would be less than the well-being gained for the lives saved. Not true of today.

You could grant that in a hypothetical future if we were to get to a place where 99% of the world were vegan and less animal products being produced causes a drop in demand, yet we still hadn’t made meat eating illegal, then; you could risk injury to the perpetrator by citizens arresting them, while you free the animals where there was no other option than risking potential injury because the value for the sentient animals being free to live in a sanctuary is greater.


2. Desire for a war of self-determination

Animals can’t conceptualize a tactical war to achieve rights, so they can’t desire it. We aren’t even able to alleviate their suffering like we could human prisoners with the optimistic notion that direct actions done in other places now, may one day lead to an end to their suffering.

You could grant in the socialist case if 99% of society had been fully socialised and a previous factory owner had locked themself in and was refusing to move for wanting to employ only who they like and keep the profits to themself, some force in picking them up and moving them would be acceptable. Obviously revolutions are a lot more complicated than this hypothetical and I do commend cases like the Kurdish uprising in Northern Syria which took power from a regime who had rolled tanks on demonstrators and outlawed teaching of their native language.

But, even in the human case there are key foundations you need to work from, like the probability you won’t just give an excuse for the oppressor committing even worse horrors as was the case with the Rohingya militants who ambushed a police checkpoint, resulting in army & citizen campaign to burn down many villages, plus murder and rape those that couldn’t get away.

As well as a responsibility to put down arms after winning political freedoms and a majority are in favour of diplomacy through electoral politics, like in Northern Ireland today.

Much of the problem I think is animal rights activists confusing these two arguments. But what do you think? What other ways can you think of for talking someone down from their beliefs glorifying violence?


Part 4 – Closing Arguments


Time on earth is the greatest gift we have

Even if it could be argued that a war of terror, killing those involved in animal agriculture was the easiest route to reducing the number of animals bred into living horrible lives… I would still say it’s ethically wrong to be the person who takes another’s life just because it’s the easiest way. You could have worked to become president and outlawed it with one signature, you could have inspired a 1000 liberators to break every cage.

It’s an act of self-harm to treat life with such disregard when you could have been that same deluded person shrouded in the justificatory trappings of society treating your behaviour normally.

What I see is vegans in mourning for the animals, angry and wanting to find an outlet for that anger. After the vegan activist Regan Russell was killed, many ALF actions happened in response, and if taking the risk to slash slaughterhouse trucks’ tires in the dead of night is how you develop stronger bonds with a group of people and gain the confidence to do amazing things like travel the world and learn from other liberation struggles, then I’m all for it…

But, I don’t think the way we win today is treating a cold bureaucratic system with equally cold disregard in whose life we had the resources to be able to intimidate this week. Time on earth is the greatest gift people have, to make mistakes and learn from them, so I could never condone risking injury to people when fighting such a monolith as the animal agriculture industry today.

Let me know your thoughts in a comment down below, all the best, peace.




More Episodes


Debate On The Ethics Of Direct Action w/ Walt Anderson

Season 1, Ep. 6
TL;DW I advocate reasons for viewing far-left direct action positively, while my liberal opponent argues for a narrower set of justifications. Hopefully people find the dialogue around ethical foundations and campaign case studies useful.I had this good debate a few days ago in the Arthuria server on the proposition; It has been and will likely continue to be for some time, in some cases both ethically justified and good political advocacy to use direct action tactics ranging from civil disobedience up to economic sabotage and fighting evil actors today.Meaning in terms of campaigning against state, corporate and social harms, I think people should have available to them tactics ranging from purposeful; civil disobedience, to graffiti & culture jamming, to hacking, to sabotage & fighting. But, stopping short of political killing today under representative systems.An example of fighting evil actors would be sometimes fighting people who are displaying character vices and making them feel afraid as being the best solution, like repeat offending rapists and paedophiles. And an example of economic sabotage would be both making a statement and making it more costly for a system or person to continue doing that action, like sabotaging a draft office, disrupting the governments ability to send people to Vietnam.Here’s my longer essay on the subject: On The Far-Left, Effective Activism & ViolenceAnd finally, in preperation for the debate I started cataloging the history of revolutionairy groups and campaigns to look for interesting case studies which you can find here: Left-Libertarian History Case Studies

Debate On The Definition of Veganism - Ishkah vs. Shadow Starshine

Season 1, Ep. 5
Debate Proposition: We should define veganism as “an animal products boycott” which is primarily against animal agriculture, and not “veganism is a way of life that seeks to place the value of animal life, health and liberty above the value of substitutable classes of goods, services and uses derived from animals.”At the 32:30 mins mark in the video, I gave a rebuttal to Shadow’s definition, on why I think myself and other vegans don’t and shouldn’t have to fit under his definition, but either he didn’t understand it and/or I didn’t explain myself clearly enough.He views anyone who would ‘substitute meat in their shopping trolley for vegetables’ as what qualifies them as a vegan (fitting under his definition), but I disagree that it has to be because you’re strictly valuing a hypothetical animal that got a chance to live, higher than the one that died to make the animal product which you’re substituting for vegetable products.I desire to grant guardianship laws to animals to collectively be able to seek refuge in a specific area of wildlife habitat because I can recognize they desire to express their capabilities, having land they can call their territory helps them fulfil this need, and I can recognize if I was born into the world as an animal or severely disabled human I would want access to resources to fulfil my needs.Another way of saying this could be I place the value of getting to see wildlife in dense wildlife habitat above the value of strip malls, business parks and open cast coal mines.I don’t think I ought place the value of animal life, health and liberty above the value of substitutable classes of goods, services and uses derived from animals.So two exceptions to the rule could be:I don’t think I’m viewing the value for the animal to live in the wild as being higher than the value a sheep would find on a semi-wild farm protected from predators and then turned into a substitutable class of meat towards the end of it’s life. (Even thought I think a fully wild habitat would offer more life for more animals and not slaughtering would offer a more virtuous life for the human).And I even think that I value the class of goods of carrots above the substitutable class of goods of apples which puts the value of animals life lower in some circumstances, like turning over soil to let seagulls feast on the worms.My argument is simply that we ought engineer a set of circumstances in which a much higher number of animals are getting to express their capabilities in wildlife habitat. But I don’t think that necessarily has to be hashed out to ‘doing it for the animals’ or ‘because I’m viewing their life in the wild as universally of higher value to ways you could individually treat them as means to an end substitutable classes of goods or services.’ Because I wouldn’t necessarily.–Shadow Starshine’s response to the exceptions to the rule (after the debate had ended) was:Right, let me respond to the second point first. It’s where I’ve admitted that my definition has the highest weakness is that what a “class” is, is vague. I obviously don’t mean specific fruits and meats and whatever to constitute legitimate classes, and I want “food” to be a class of product. or “medicine”, things of that level. I agree that one can sort of twist the wording of class to mean things like you’re implying which is beyond my intention.The first point is interesting, I may or may not agree with it. I’ll think on it.

Re; Veganism vs. Animal Liberation (Ishkah vs. Eisel & DxE)

Season 1, Ep. 4
Full Transcript:Alright, this is going to be a response to Eisel’s video on ‘Veganism vs. Animal Liberation’ with a critique at the end about common arguments he uses in his videos.So, as far as I know Eisel has never tried to come up with precise wording for what his preferred definition of veganism would be, so at a guess from watching his videos, I can imagine it would be something along the lines of:“A personal duty to respect the dignity of animals & a desire to build a social movement to, among other things, lobby government for a higher percentage territory of managed wildlife habitat.”And we can guess his argument for this philosophy being contained in the word vegan is that… its the best descriptive adjective for a human-centred movement. And, that the goal is to win over enough passionate people who are dedicated enough to take on the personal principle of avoiding animal products, as a basis for finding each other and organizing to making changes to our communities and institutions.The person he’s critiquing would like to abandon the word vegan in favour of advocating the ideology of anti-speciesism, as an element of total liberation. So more like a social justice movement where anti-speciesism is one axis of oppression among other struggles like anti-racism & anti-sexism. Therefore an animal-centred movement alongside other oppressed-centred movements.So, positives to Eisel’s critique are, by solely advocating for animals through a social justice approach, you just are going to get meat eaters being turned away from caring about animals because vegans look like deluded people who view animals as citizens.As well as vegans feeling more justified in taking violent action for animals, who they start to view as members of our society. When in reality, like I said in my earlier video, animals can’t conceptualize a tactical war to achieve rights, so they can’t desire it.We aren’t even able to alleviate their suffering like we could human prisoners with the optimistic notion that direct actions done in other places now, may one day lead to an end to their suffering.Negatives are, he never acknowledges any better arguments for putting more focus on words like animal liberation.I think we need to be fighting for incremental legal animal rights laws which make it less profitable to breed animals for food. And one philosophical and legal approach which is gaining more prominence is Martha Nussbaum’s capabilities approach, which we can say is about liberating animals to be able to express their capabilities in the wild. Links below in the description.As well, I think he’s wrong to claim Animal Liberation is primarily tied to Singer’s views on utilitarianism. The most common association people will draw it to is the Animal Liberation Front, which people already understand that if you have activists willing to liberate animals from cages, they obviously won’t also be buying animal foods.I have nothing against veganism as a marketable word for a boycott identity, but in terms of explaining where the principle comes from, I think legal animal rights movement, says it really clearly in the name itself about how it’s a political movement, rather than veganism with it’s history and etymology in vegetarianism, which was simply a lifestyle society.So in conclusion, I think as well as and even better than a vegan identity, we need to start thinking of ourselves as legal animal rights advocates also, which can encompass arguments for animal rights, liberation and/or welfare..Part 2Alright this is the point in the video where I’m going to go into critiquing Eisel’s most commonly used arguments, if you never feel tempted to watch an Eisel video and couldn’t care less the effect he and people like him have, that’s okay, you can just click off the video now.So, I watched Eisel’s videos for a long time because he talked about a lot of topics I care about like a rewilding habitat approach to advocating for veganism, nihilism and encouraging a pragmatic, social science approach to many questions.But, even though I was grateful to be introduced to lots of little conflicts between different world-views that I wasn’t previously aware of, I felt his views on issues were somewhat simplistic.Firstly, let’s talk about his habit of arguing against the worst arguments for a world-view in order to appear superior..2a. Arguing against straw-menSo, Eisel likes to make the argument that you can draw an association between the top academics making arguments for a particular issue and the ineloquent layman who got their talking points from twitter, then dismiss both their reasoning as equally baseless.[Video Clip – Veganism vs. Anti-Capitalism (vs. The Vegan Anarchist] [3]Many of the problems we have within the intellectual ghetto of 21st century vegan politics are basically the same as the problems you have with the rest of planet earth or western academia or what have you.And doubtless this is true in many cases, but often he never proves conclusively the association and in my view simply enjoys teeing off against bad arguments which make him look good.So to demonstrate, imagine two rooms of people, where in both rooms one person is advocating veganism and the other is raising concerns about how it may create problems for preserving and increasing the number of people who can speak indigenous languages and play an active role in the culture.In the first room of laymen twitter users, we’re asked to imagine that the person raising concerns about veganism’s impact on indigenous culture would view the threat as being so detrimental, that they would rather stick rigidly to one conception of what indigenous culture entails and not accept any idea of the culture evolving over time.So, the meat eater asks the vegan; “do you see nothing positive in these indigenous cultures? Do you see nothing worth saving in native tradition?” And so, having laid the premise of someone putting forth a bad argument that we the listener would also be frustrated to have to answer, Eisel can jump in to save the day and answer with an apparent sense of superiority:[Video Clip – Answering “White Privilege” (VS. Joey Carbstrong!)] [4]My answer to that is two-fold, one, when you think of culture, do you of it as a weakness or a strength? I’m dead serious, really think about it, is your culture holding you back? Is it dead weight? Is it a burden you’re going to place on the shoulders of the next generation?Cool, so for Eisel that’s video over, that’s the advice to remember to take away with you. But how would this actually go over, if you were in a room with a well read, articulate person offering reasonable concerns about the impact of veganism on indigenous people. Well we can imagine the meat eater asking “What about indigenous people on the bones of their asses, hunting as a cheap way of acquiring food and having a culture of sharing with elders in their community who can’t do it themselves, do you see nothing about that worth preserving? And now Eisel’s answer;[Video Clip – Answering “White Privilege” (VS. Joey Carbstrong!)] [4]When you think of culture, do you of it as a weakness or a strength?Clearly this is inadequate, and everything about taking those actions in that circumstance and that culture is commendable. Did it sound like that argument could be put into practice just as easily on a more nuanced critique of veganism and it be just as easily refuted, as Eisel would have you believe?:[Video Clip – Veganism vs. Anti-Capitalism (vs. The Vegan Anarchist] [5]Every so often, London School of Economics has people with PhDs, who are on the far-left, making these same sorts of arguments, and they’re just as easily refuted.So, the correct answer for me there is to say, of course I wouldn’t condemn them for killing animals in that hyper specific circumstance, and I would campaign for free & better education, community gardening projects, etc. To improve their lot in life. But, if you’re living in the city and your only access to hunting grounds is driving an hour out your way, then a healthier and more ethical use of your money would simply be picking up tofu from the supermarket instead of meat.As a side note, this is also where I view my definition of veganism as an animal products boycott behaviour as having advantages over other ones like the vegan society which defines veganism as a philosophy:Firstly, because when simply explained as a behaviour, it’s less easily misunderstood as a belief-ism one needs to buy into which could negatively change everything about how one currently views the word. And rather can be related to as a tool for achieving goals one has through ones own philosophy and culture already. Like the Mi’kmaq legend of how a demi-god used magic to obtain unlimited amounts of beaver meat from a single bone, reflecting a wish for abundance disconnected from the need to hunt.Secondly, The strong commitment is clear through it being a boycott protest, which we can really easy conceptually tie to other boycotts, where someone boycotting South African products during apartheid wouldn’t feel comfortable flying over their and joining the police force themselves. More so than in other definitions where you’re just saying you’re abstaining from using the end animal products.And finally, I am actually fine with my definition being softer on for example subsistence hunters. I’ve got a video on my channel of Penan tribes people in Indonesia explaining how it would be repulsive to them to keep animals in captivity to farm, and I think this is great animal rights advocacy, so again a positive distinction.2b. Faulty comparisonsSo, a faulty comparison is when you compare one thing to another that is really not related, in order to make one thing look more or less desirable than it really is.For example, the comparison; broccoli has significantly less fat than the leading candy bar!While both broccoli and candy bars can be considered snacks, comparing the two in terms of fat content and ignoring the significant difference in taste, leads to the faulty comparison.Now in Eisel’s case, here’s an example from his video called Against Anarchism:[Video Clip – Against Anarchism (In Principle and in Practice, esp. “Left Anarchism”)] [4]So someone could challenge me, I’m steal-manning Theo’s position here to say well look even if you don’t subscribe to this long term more utopian idea of where this is going to, and even if you don’t agree with this in principle, in this sense, can’t you see some short-term benefit in anarchism here and now, in the same way that I can see a benefit in charity. . .And if I argued back pointing out the relative historical triviality of libertarianism, look this isn’t really a major influential political philosophy, but if on a scale of one to ten, if we rate libertarianism like a three out of ten, then left-wing anarchism is a zero, it has no significance at all.Now, the obvious mistake he made here is the pragmatic goals of right or left-wing anarchists would simply be to win people over to transitionery policy steps through left or right-wing libertarianism. So the logical comparison to make would be comparing support between right wing anarchism and left wing anarchism, or right wing libertarianism against left wing libertarianism. Not comparing the more public friendly image of right wing libertarians against the more radical side from the left wing anarchists.Next, an example from his video on China’s policies in Xinjiang towards the Uiyghur Muslims:(Video Clip – China is Right About Xinjiang. By Eisel) [5]Is it fair to say that this is cultural genocide? My answer to that question is yes, this is cultural genocide, but we should say in the same breath without any hypocrisy that what the government of the United States of America attempted to do in Afghanistan also was cultural genocide.So even if we examine the cultural project that the United States embarked on and compare it to the cultural project that the government of China is embarked on, we have to say the body count for what China is doing and how it is doing it is much much lower, the negative impacts are much more limited.Now, in reality the cultural heritage that was attempted to be destroyed in Afghanistan, if we can even call it genocide really was only aimed at disarming the movement of rural Pashtun’s who chose to take up arms only 10 years earlier, naive though that aim was. Rules of engagement listed mosques as protected buildings and a conservative Islamic government was put in place.China on the other hand is locking up millions, bulldozing it’s towns and mosques, subsidizing settlers to move in on mass and take coordinator positions. All in an effort to brainwash the people into thinking of themselves as more like Han Chinese who should praise the state for their glorious history. So the level of cultural destruction is played up in the Afghan case to appear more equal and suffering as a result is played down in the Chinese case to appear better.And finally a video he did on civil disobedience:(Video Clip – Civil Disobedience is the Opposite of Democracy. By Eisel) [6]Do you think Israel should be ruled by the sober judgment of a hundred percent of the population participating in a democracy where they have to stand up and make rational arguments where they believe in and consider the law of the Constitution and people get to vote and all this stuff [In short…] do you think it should be a procedural rational democracy involving everyone OR do you think that a small minority of religious fanatics should just be able to go and engage in civil disobedience?. . . Civil disobedience is; rule of your society by the most militant minority.So, this is both a bad comparison and a faulty dilemma, there are obvious degrees of punishment a government can bring down on people breaking the law, any direction the society goes in for either not controlling or bowing to protesters demands is still the moral culpability of the government and those who participated in the party political process. There is an obvious legal and moral difference between victimless civil disobedience aimed at all people being treated equally in society like collecting salt from the sea or staying seated on the bus, to that of stealing another country’s resources against international law..2c. Jumping to conclusionsSo, in the video I’m responding to he claims Singer has said he himself eats meat:[Sanity vs. Insanity: Veganism vs. Animal Liberation] [7]Peter Singer very casually talks about eating meat in his own life when he’s in a particular situation at a restaurant other people order meat and he’ll eat meat too for no reasonBut try as I might googling, I can’t find any quote anywhere to back up his claim, so more than likely this is just part of a long running pattern of Eisel jumping to conclusions that fit his narrative.The reality is not much better, but the fact is Singer acts vegan when at home and vegetarian when travelling and there are no vegan options in the restaurant he wants to visit.When I’m shopping for myself, it will be vegan. But when I’m travelling and it’s hard to get vegan food in some places or whatever, I’ll be vegetarian. I won’t eat eggs if they’re not free-range, but if they’re free-range, I will. I won’t order a dish that is full of cheese, but I won’t worry about, say, whether an Indian vegetable curry was cooked with ghee.Singer’s book ‘Animal Liberation’ promoted a preference consequentialist view which makes veganism an obligation, it was only later he started to slide towards hedonistic utilitarianism.I also found a particularly hilarious example of Eisel not watching the video he’s responding to to the end and making a response video critiquing the guy for burning a poster of Mao Zedong, which he in fact doesn’t do and Serpentza gives the same reasons for not doing it that Eisel is supposedly critiquing him for doing.So, Serpentza makes a video saying how he couldn’t understand at first why Chinese people don’t reject putting up posters of Mao Zedong in the same way German people reject putting up posters of Hitler today, but he learnt to sympathise with the fact it’s part of the culture to see him simply as a symbol who kept the country strong and independent.Eisel’s response; ‘why would you burn a poster of Mao Zedong, you don’t have any sympathy for the Chinese people or their culture, you ignorant, unresearched, lazy fuck.’ Hahaha(Chairman Mao – Why do people worship this MURDERER? By Serpentza) [8]04:40 – [The communist party are] very good at engineering what people think from a very young age through education and through various different social programs. People still believe that if it wasn’t for him, China wouldn’t be the way it is, people still believe that he’s a great man who maybe made a few small mistakes and if you want to call a few small mistakes murdering millions of people, so be it.11:10 – So at the end of the day, am I going to burn this portrait of Mao Zedong? No I’m not going to burn it and you all know why because I respect my Chinese friends, I respect my Chinese family and I respect Chinese people and their opinions, at least to a certain degree. And while I do not agree with everything that this man stands for – and why honestly if I could have met him in real life, just like most people say about you know taking out Hitler, if they met him in real life that’s something I would have done – at the end of the day though because I do respect my Chinese friends, family and Chinese people, I will not burn this because it’s distasteful, because it shows a massive lack of respect towards the Chinese people.(Against Serpentza, re: Chairman Mao’s Portrait on the Wall. By Eisel) [9]03:25 – So he had a video recently in which he featured himself burning a portrait of Mao Zedong. I guess I’ll give the link below this video and currently that video has over 200,000 views, so I certainly can’t hope to challenge that by reaching an audience of equal size and you know he’s reaching that audience because he’s telling people something they already want to hear. . .04:55 – I am not in a position to say to people who put his poster on the wall this is all that Mao Zedong represents this is the only thing it represents and this is what it must mean to you. . .I think it comes down to a trend of Eisel’s to jump to conclusions about a persons position so that he can believe he has superior positions to the person and mock them. It’s part of a conspiracy mindset. Like believing with confidence the assassination of both Kennedy brothers was done by the CIA and that people like Abby Martin are government agents for Russia.I’ll link to another funny example where he did this to me in the description box down below.But yeah, that’s the end of the video, all the best, peace..References1. Beyond Compassion and Humanity; Justice for Non-human Animals by Martha Nussbaum – The Capability Approach – Veganism vs. Anti-Capitalism (vs. The Vegan Anarchist) – Against Anarchism (In Principle and in Practice, esp. “Left Anarchism” – China is Right About Xinjiang – Civil Disobedience is the Opposite of Democracy. – Sanity vs. Insanity: Veganism vs. Animal Liberation – Chairman Mao – Why do people worship this MURDERER? By Serpentza – Against Serpentza, re: Chairman Mao’s Portrait on the Wall – Eisel’s use of faulty comparisons to oversimplify problems. ––