A cow has always been viewed as a sacred animal in the Hindu culture. While other animals are confined and used for other commercial purposes, cows are left to roam freely in India without the threat of being harmed. Every day, they are worshiped and even fed with human food. Unlike elephants, monkeys and the likes that feature as idols in Hindu worship, the image of a cow has never been curved or used in temples as an idol (Brown, 1957, p. 87). However, the physical cow has always been considered as a god that is respected by all Hindus. As a reflection to the high esteem that Hindus have towards cows, they are not allowed to eat meat. As a matter of fact, all Hindus’ are vegetarians and the slaughter of cows is prohibited in India. Thesis: Cow protection is a movement that was initiated by Hindus in India and has spread all across the world, they use this movement not only to champion for the rights of the holy cow but also other animals. In this paper, we shall argue on the implications of cows and cow protection in relation to the environment.
The main connection that Hindus have with the sacredness of the cow is that of lord Krishna. It is believed that when Krishna was young, he was protected from death by a cow herder. He therefore, grew up tendering cows, which became an important part of his life. Hindus hence believe that the connection and respect that Krishna had towards cows should also be reflected in their daily worship. By letting the cow be, Hindus believes that they are paying allegiance to the lord Krishna (Gandhi, 1954, p. 143). They have a duty to protect and respect the cow just as Krishna would. It is for this reason that the Hindus associate with the cow that have launched a global campaign to ensure that the animal is protected from harm.
Protection of cows by the Hindu community has been related to environmental conversation in a number of ways. There is a growing concern of whether such a practice is conserving the environment or is causing some disturbance. Cows, just like other domestic and wild animals deserve the right to be protected from abuse and exploitation. Despite some of the unavoidable purposes that such animals have to fulfil such as ferrying goods, being used as food and serving as a tourist attraction, they need to be treated with utmost care just as human beings would demand (Van der Veer, & Liberated, 1987, p. 72). However, there is a high esteem that is being held towards the cow is more than how they treat some people especially those of the lower caste. In as much as the law support the protection of all animals, it states that, such treatment should not be administered at the expense of other human beings.
The caste system in India, which is also a religious form of worship, puts people of certain clans higher than others are. This means that there are people who are respected more than the others just because of their clan are. When it comes to the treatment of cows, we realise that, in several occasions, cows are admonished more than humans are and hence raising the question of who is more important than the other is (Sundara Ram, 1927, p. 116). For instance, cows are usually fed with excess food fit for human consumptions especially during important feasts while some families starve because they lack food. There has also been a hazard caused by the cows roaming around and eating people’s crops and even vegetables that are on display for sale in the market. While they are causing such harm, nobody is allowed to harm them irrespective of the loss or injury they cause (Harris, 1992, p. 29). This beats the logic of defending an animal that is causing damage simply because it is considered sacred.
Another environmental hazard caused by cows is usually viewed in major cities where the cows not only litter the streets but also cause unnecessary jams on the roads. There are instances where cows gather at major roundabouts and cause traffic. It takes quite some time before the cows are driven away which inconveniences those going for important appointments. People also have to be careful when walking along the streets because of the dung left by the cows. The facts that such cows litter city streets where people walk as they go for official functions make it a major issue (Sundara Ram, 1927, p. 152). There have been efforts to remove the cows from the streets and confide them in areas where they will not be a nuisance to the people. However, the cows are not used to being confided and hence find themselves back to the streets. Cows living on the streets become a continuous circle that people have to live with, in the name of worshiping the cow.
On the other side of the situation, cows do not enjoy the required privileges except on special events. For instance, cows in India mostly dwell in residential places where they have no access to green pastures. Since the cows do not belong to anyone, nobody may care to know what they eat. With most of the people in residential places relying on food bought from the market, the cows may not have adequate vegetation to feed except some leftovers from the household. It is for the reason that most cows will be found around garbage bins trying to salvage the remains from people’s house (Brown, 1957, p. 63). Most of what they get is always not suitable for their consumption, which poses a risk to their health. Plastic bags, which are common in garbage bins, end up being consumed by the worshiped cows, which end up sick and ultimately die. This implies that in as much as the cows are viewed sacred by the Hindus, they are not treated like anybody would treat an idol they value (Sundara Ram, 1927, p. 50). They are left to starve and feed on leftovers, never given medical attention when they are sick and left to die miserably.
Despite the painful moments that the cows face in the name of being worshipped, they remain an important part of the Hindu religion. The love they have for living creatures has made them take stern measures including passing laws that prohibits the slaughter of cows. It is believed that allowing people to ingest meat makes them less human and hence turning into killers. They believe that the compounds found in meat, compounds in the body and therefore, making the consumers feels the need to kill more animals (Gandhi, 1954, p. 39). By abstaining from eating meat, or any meat product, the Hindus believe they are refraining from developing the need to kill, and therefore, giving the animals a chance to live. Refraining from eating meat does not however, make them shun other cow products such as milk products, dung and urine. This is in fact considered healthy products that make the Hindus grow healthier and stronger.
In one of the interviews, a Hindu wanted to know why they are allowed to consume milk products from a cow yet they are not allowed to eat its meat. The Hindu priest answered that taking cow milk and its products is the same us breastfeeding. In as much as children drink their mother’s milk, they cannot eat the mother. They mainly drink the milk to nourish their bodies and even when the mother dies, they do not eat her but instead grant her a decent burial. This therefore implies, no matter how much a cow proves to be sick, useless and the point of death, no Hindu is allowed to slaughter and use it for meat. Just like humans, they are given decent burials (Harris, 1992, p. 137). There has been a tough legal war in India between Hindus and non-Hindus on the need to slaughter cows and use them for meat. This is because the sacredness of a cow is only a Hindu religious culture and does not apply to Muslims and Christians. This has hence led to the legalization of cow slaughter in certain states that are dominated by Muslims and completely banned in most states, which are dominated by Hindus.
Cow protection outside India is also being observed by Hindus, it has however, quite been a challenge considering the different views and attitudes that people have towards cows. As a form of preserving their culture, some Hindus maintain cows in their temples and worship them. Since there are no cows roaming freely on the streets in other countries, the need to keep the sacredness of the cow has made most of them preserve some in their temples which they pay allegiance to especially during important Hindu festivals. Cows are mostly venerated during the special days set to celebrate lord Krishna (Brown, 1957, p. 62). Cows are decorated with flowers and given a lot of food. Festivals are some of the special occasions when the cows feel appreciated as gods.
Cow protection has been considered as a movement that aims at protecting it from any harm or danger. This has even been used for charitable purposes where money has been raised to help the needy and other activities around the globe. This has even pulled other religious groups as such Christians and movements who have come up in support of protecting the cow. This has been considered most importantly for the sake of conserving the environment and seeking other alternatives to have their needs met. For instance, in most states where cow slaughter has been prohibited, non-Hindus are not prohibited from eating meat (Gandhi, 1954, 84). They can slaughter and eat any meat as long as it is not a cow. Cow meat has since been replaced by buffalo meat, which has become the main domestic animal depended on for its products. Most farmers in India who deal in meat and animal products rear buffalos. This, therefore, implies that even non-Hindus in India have come to appreciate the sacredness of a cow by not using it for meat or rearing them for commercial purposes. Since they must eat meat, they will slaughter buffalos, which they sell and consume.
In Diaspora nations where the slaughter of cows cannot be completely be banned, the movement is used as a means of environmental conservation. Environmental activists who may not necessarily be Hindus use this opportunity to teach people about animal rights and the importance of treating them well. It is unfortunate that most people tend to ignore the fact that animals are living things with feelings just like humans (Van der Veer, & Liberated, 1987, p. 252). Even though they cannot communicate in a language understood by humans and not living in special shelters, there is a desire for them to be treated with kindness. Just like humans, they feel hungry, angry, cold, tired and even dirty. They, therefore, require to be accorded support if they have to serve humans better.
Most animals are treated well according to how they deliver the required services to human beings. Even with the support they give them such as helping them carry heavy loads and provide some food and revenue, they are still subjected to torture and still expected to deliver quality services. The movement is usually aimed at educating the people that the animals will serve them right if the people learn to serve them right. For instance, a person will treat you just as well as you treat them. When you show a human being some love, they will also be prompted to show similar love (Harris, 1992, p. 55). This also applies to animals, the better treatment they receive, the better they will serve them. In instances where an animal has to be slaughtered for its meat products, it is also advised that the process be done in a less painful way. This is also a movement that extends to wild animals where they need to be protected irrespective of how dangerous they are to humans. Cow protection is hence an anti-poaching movement that encourages the preservation of the wild and letting them enjoy their environment.
Through the cow movement, a lot has been achieved in terms of environmental conservation. Most people have been touched by the fact that it is not only wrong to slaughter animals for food consumption but also a painful experience. This has also been combined with the health dangers that are associated with eating meat. Excessive consumption of meat has been related to some health issues especially associated with old age (Gandhi, 1954, p. 90). It has hence been medically approved that eating vegetables is healthier than eating meat. Most people have hence shunned eating cow meat not because of the sacredness they hold towards cows but because of the health benefits associated with being vegetarians. This is just one of the basis through which Hindus have succeeded in discouraging people from slaughtering cows.
In conclusion, we realise that cows are an important part of the ecosystem and need to be protected. Such protection should, however, be diversified not just to discourage the slaughter of animals but also giving them the treatment they require. It will be more profitable if the cows are given proper food and allowed to stay in an environment where they will not be a nuisance to people as well as enjoy their freedom. As people aspire to give proper treatment to cows and other animals, it should always be remembered that there are human beings who are also crying for their attention (Van der Veer, & Liberated, 1987, p. 89). There are a number of needy people around who probably do not have a decent place to sleep and food to eat. Before such good treatment is extended to the animals, thought should also be spared to the beggars on the streets who need to be rehabilitated, given food, shelter and clothing and above all, empowered to be self-reliable rather than discriminating them simply because of their position in the society.
Reference list
Brown, W. N. (1957). The sanctity of the cow in Hinduism. The Madras University Journal, 28(29).
Gandhi, M. (1954). How to serve the cow. Navajivan Publishing House.
Harris, M. (1992). The cultural ecology of India's sacred cattle. Current Anthropology, 261-276.
Sundara Ram, L. L. (1927). Cow protection in India.
Van der Veer, P., & Liberated, G. M. B. (1987). A Hindu Liberation Movement in Ayodhya. Modern Asian Studies, 21(2), 283-301.
Primary sources
Gandhi, M. (1954). How to serve the cow. Navajivan Publishing House.
Sundara Ram, L. L. (1927). Cow protection in India.
Secondary sources
Brown, W. N. (1957). The sanctity of the cow in Hinduism. The Madras University Journal, 28(29).
Harris, M. (1992). The cultural ecology of India's sacred cattle. Current Anthropology, 261-276.
Van der Veer, P., & Liberated, G. M. B. (1987). A Hindu Liberation Movement in Ayodhya. Modern Asian Studies, 21(2), 283-301.
