The is expected to reach nine billion by 2050, and the animal industrial complex is predicting a 40 percent increase in "meat" production by that dat… - David Nibert

Truly free and democratic discussion, planning, and policy implementation for the good of all will be possible only in a democratic socialist world order free of elite social engineering and control of the state and without consciousness-consuming economic marginalization and deprivation. Moving toward an end to domesecration and the related injurious practices would be much more likely in a societal and global order characterized by and a democratically controlled state and mass media. Under a more egalitarian system, one with a much greater potential to inform the public about vital global issues—including their connection to domesecration—campaigns to improve the lives of other animals would be more abolitionist in nature.

Today, based on the growing body of work by ethologists and biologists about the profound mindedness and emotional life of other animals, we can assume that, for the most part, the other animals' experience of capture, enslavement, use, and slaying was one of suffering and violence. While much of their treatment unquestionably was in the form of direct physical violence, the animals' systematic enslavement and oppression also resulted in their inability to meet their basic needs, the loss of self-determination, and the loss of opportunity to live in a natural way—an indirect form of violence known as "structural violence." Archeological findings of the remains of early enslaved other animals provide evidence of their suffering. Generally, examination of the remains of animals held captive thousands of years ago reveals bone pathologies resulting from physical trauma, poor diet, chronic arthritis, gum disease and high levels of stress.

Even without the horrendous health, environmental, and human rights consequences of the animal industrial complex, the horrific treatment of other animals that it produces is in itself a powerful and compelling reason to resist and reject the system. Sentient beings who have preferences and desires, who are capable of profound social relationships and who have inherent value apart from their ill use by the Complex, are treated essentially as inanimate objects, as "biomachines."