Euthanize or Kill: What is the Difference?

Target, the "hero dog" with Rufus

A tragic story about Target, a hero dog that was killed in error by a worker in an animal shelter, caught my attention. The story brought to mind my uneasiness with state sponsored killings of all sorts. Additionally, I was intrigued by the way words shape narratives, in this case “euthanize” and “kill.”

Target was a war hero. She was a stray dog who survived gun shots and explosions in Afghanistan. She and two other strays, befriended by U. S. soldiers, deterred a suicide bomber wearing explosives. They barked at and bit the attacker, and in the process spared the lives of large numbers of soldiers. One of the dogs was killed. Target and Rufus, the other dog that survived with the assistance of aid workers, were taken to the U. S. to live with soldiers who had helped care for them in Afghanistan.

Target became famous after appearing on the Oprah Winfrey show. Unfortunately, last week, Target escaped from her backyard. She didn’t have on identification tags nor did she have an identification microchip implanted in her. Someone found the dog and called animal control. While Target’s family continued to search for her, she entered the institutional dog shelter system. Through a series of missteps, the owners didn’t get to the shelter in time.

“Euthanize” and “kill” have been used to shape alternative Target narratives. “Euthanize” and its related terms, “put down,” and “put to sleep ”(or “PTS”) are more comforting, “kill” or “execute” more disturbing. In Target’s case, the later terms are more descriptive of the case. Target wasn’t suffering. She wasn’t in physical distress. She wasn’t aggressive. She didn’t have any severe behavioral problems, and she wasn’t a threat to other people or animals.

Euthanize: Policy Implications

The deconstructed word euthanasia is “good,” “gentle” or “easy” death derived from the Greek. It typically refers to the painless killing of a suffering person or animal which either has an incurable, painful disease, or is in a permanent coma. While Euthanasia is generally considered to be illegal as it applies to humans, it is considered to be humane as it applies . . .

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Means without Ends?

KSpring[1]

In two previous posts, DC has considered the military in terms of its means and ends. First, I asked about pragmatic pacificsm, and in response, US Army veteran, Michael Corey, discussed the use of war as a political tool. Today’s contributor, Kimberly Spring, is a PhD candidate at the New School. -Jeff

In my research, I work with military veterans who served in Iraq. For them, this Veterans Day was not a day for parades, but for political action and protests. It may be that many service members find themselves questioning the strategies and tactics of Pentagon privately, but these veterans represent the minority of active duty and former service members who publicly criticize the military.

Protesting in this way has caused them difficulties. Speaking against the military is taboo. Breaking the “code of silence” to talk about abuse and brutality among their fellow service members is a betrayal.

Thinking about the polarizing discourse around the military, I wonder how discussions about means and ends in war can ever achieve any depth. Our portrayal of those who serve in the military remains split between, on the one hand, blanket condemnation of the savagery of men who glorify killing and domination, and, on the other, unqualified, unabashed reverence for the honor and sacrifice of those who serve.

The veterans who I work with struggle between these two extremes. In the US, national discourse has taken an uncomfortable swing toward the latter depiction – any criticism of service members is impolitic, for the left and the right.

But the idealization of soldiers denies the much more ambiguous experience of the men and women who serve.

We should not confuse the economic and personal need that leads many men and women to enlist with the idealism of sacrifice. We should not forget that service members are flawed, just like the rest of us.

That sometimes they act bravely, and other times they act out of fear; sometimes with compassion and other times with cruelty; that they, like anyone, operate in an arena of uncertainty and ambiguity.

Somehow we never fail to be astounded by the My Lais and the . . .

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