The menu at the Bin Feng Tang restaurant at Beijing Zoo now includes a number of species housed at the zoo: hippopotamus toes, kangaroo tail, deer penis, crocodile. Despite an assurance by management that the meat comes from farmed animals, not zoo specimens, the restaurant management has been heavily criticised, both inside and outside China. The Guardian quoted Chang Jiwen at the Chinese Academy of Social Sciences as saying, "It is very
inappropriate and immoral of them to sell such products. It is against
the aim of the zoo".
It is heartening to see these concerns raised inside China, where mistreatment of zoo animals has been commonplace (bear in mind that that link is more than 10 years old, though). But as a number of commenters on the Guardian
report point out, it isn't obvious what is wrong here, given that the
animals are farmed: indeed, being farmed for food is one of the best
protections a species can have against extinction. The Guardian also had Ge Rui of the International Fund for Animal Welfare arguing that "by selling the meat of caged beasts, this zoo
stimulates consumption and increases pressure on the animals in the
wild." How does that work? In the Global Times, Qin Xiaona, president of the Capital Animal
Welfare Association, put much the same point in more concrete terms: "It may give
people the impression that eating wild animals is legal since legal
restaurants are serving them." He added: "The zoo is where we teach our children
to be nice to animals. How can we do this after eating them?"
Not that there is necessarily an opposition between being nice to an animal and eating it. John Berger, in "Why Look at Animals?", wrote: "A peasant becomes fond of his pig and is glad to
salt away its pork. What is significant, and is so difficult for the
urban stranger to understand, is that the two statements are connected
by an and not by a but." Then again, in the same essay he writes of the marginalisation of animals in our consciousness, and sees zoos as a symbol of this phenomenon: clearly, the zoo visitor snacking on hippo toes isn't in the same relationship to the hippo that the peasant is to his pig.
Consumption of zoo animals isn't a new phenomenon. In 1859 the anatomist Richard Owen held an "Eland
Dinner" at which a variety of exotic fleshes were served up (this was a sort of sequel to his feast inside a statue of an iguanodon at Sydenham Park in 1853). The guests included the surgeon and naturalist Frank Buckland, son of the late William, geologist Dean of Westminster, who had been famous for his pet hyena and his enthusiasm for exotic foods: "mice on toast", ostrich, crocodile stew and (once, by accident) a small piece of the embalmed heart of Louis XIV. Frank was inspired to establish the Acclimatisation Society to explore more systematically the possibilities of introducing exotic animals to temperate climes, and proceeded to eat his way through a large number of species.
In France, Etienne Geoffroy-St. Hilaire established the Jardin Zoologique d'Acclimatation in the Bois de Boulogne, opened in 1860 by Napoleon III and the Empress Eugenie. This turned out to have a really practical application during the Siege of Paris 10 years later, when the chef Choron at Voisin's restaurant cooked a number of the animals for Christmas - stuffed ass's head, elephant consommé, camel roasted in the English style, kangaroo stew, roast bear, haunch of wolf in a deer sauce, terrine of antelope with truffles: the full menu is at the head of this post. Elephant was a particular hit: there were several elephants at the city's three zoos, and by the time the city was relieved Choron had cooked his way through the lot. Babar au rhum?
The anxiety about the menu in Beijing shows up a sentimental streak in our thinking about conservation. On the one hand, we (this is a western, liberal, environmentally concerned we) want animals taken out of the margins of our lives - and zoos can be a tool for doing this, as well as a symbol of that marginalisation: that may be the best argument for keeping them. At the same time, we don't want to have any of the kinds of relationships with wild animals that we've had in the past, because those generally involve exploiting them - by eating them, or using their body parts to make things. We think we ought to care deeply about the natural world while staying the hell out of its way. In this respect, we're a little bit like the old caricature of a feminist, who wants equality, but also wants dinner paid for and the door held open. Maintaining the balance is hard work. Hell, now I'm hungry: pass the binturong.