Taiwan, Land of Animal Protection? Perspectives from Taiwanese Activists.

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This project is part of an initiative to better understand the animal protection movement across the world. After gathering testimonies from Japanese activists, we continued our exploration by interviewing Taiwanese activists and experts on the state of animal protection in their country. 

Taiwan is often described as a democratic model in Asia and throughout the world, a beacon in terms of freedoms and rights. But does this democratic progress also extend to animal rights? Through these cross-interviews, Taiwanese activists and experts share their vision of the animal protection movement on the island.

Their statements were collected and transcribed by Tom Bry-Chevalier, who conducted the interviews.

Could you please introduce yourself: who are you, what do/did you do for animals and how long have you been involved in the animal protection and/or plant-based movement in Taiwan?

Mona: My name is Lung Yuan-Chih, but my friends call me Mona. I was born in Taipei and have spent a total of ten years living in Beijing and Tokyo. Since I started university, I have been involved in animal advocacy for over twenty years. Currently, I serve on the board of the Taiwan Human-Animal Studies Institute and as the Asian representative for ACTAsia, an international organization dedicated to promoting compassion for animals, humans, and the environment through education.

I am now a writer and independent publisher, focusing on my own experiences and animal-related topics. I’m also an independent scholar. My primary research focuses on animal industries in China and East Asia, such as fur, down feathers, animals in entertainment, and the role of animals in contemporary art. I have studied the fur industry for over ten years and published China’s Fur Trade and its Position in the Global Fur Industry (UK, 2019; updated in 2020/2021), along with other research reports on various forms of animal exploitation industries. My doctoral dissertation, completed six years ago, was an STS (Science, Technology, and Society) study of giant panda conservation. It was introduced and cited in full-page features in the October 2024 edition of The New York Times International. Lastly, as an advocate, I have initiated campaigns such as “No Fur China” (since 2011) and “Fur Free Asia” (since 2015) in mainland China, Japan, South Korea, Hong Kong, and Taiwan, while working with ACTAsia and the Animal Rights Center Japan.

Shao-chun: My name is Shao-chun Wang. I completed my MA in the Graduate Institute of Art History at National Taiwan University in 2022, specializing in Sinology, Art History, and Archaeology of Early China. I am currently working in the National Palace Museum. My research focuses on exploring the human-animal relationship in Chinese and Asian history. Specifically, I investigate how animals were utilized in imagery, myths, and even physically, to shape the social and political structure of societies. I’m also actively engaged in the animal rights movement in Taiwan and have contributed to various campaigns and research on the animal industry.

Anne: My name is Anne. My parents are Taiwanese, and I traveled extensively as a child due to my father’s diplomatic career.  I turned vegan the first year of college. It’s been around 10 years now! Back in 2016 I co-created Vegeholic, a plant-based platform sharing health information about food, doing plant-based restaurant reviews all over Taiwan – occasionally abroad if one of us would go – and holding plant-based cooking workshops.

Pei: My name is Pei Feng Su, and you can call me Pei. I am the founder and chief executive officer of ACTAsia. For the last 16 years, our primary focus has been China. However, over the past two years, we have expanded our Compassion Choices Network, an initiative aimed at promoting compassionate and plant-based living to multiple Asian countries. I am Taiwanese so my animal protection work started in Taiwan. I worked extensively in Taiwan for almost five years before leaving to gain work experience and study abroad. This experience has given me a unique perspective on the Taiwanese animal protection movement.

Anne ( the person holding the placard furthest to the left) and Tom (who collected the words for this interview, far left) at an event organised by Vegeholic at the National Taiwan University in 2017.

Animal protection in Taiwan today

What is the current state of animal protection and veganism?

Mona: Taiwan’s Animal Protection Act^[1] has been in effect since 1998 and, as of 2023, has undergone fifteen revisions. Upon examining national and local laws regarding farm animals, pets, animals in entertainment, wild animals, and laboratory animals, it is clear that Taiwan’s animal protection laws are quite progressive compared to other Asian countries. In 2023, the newly reorganized Ministry of Agriculture established the Animal Protection Division, marking the first time in Taiwan’s history that animal protection and livestock management were separated, elevating animal protection to a higher administrative level.^[2] 

More attention is given to animals in entertainment, followed by companion animals like cats and dogs. Taiwan has specific regulations, such as the Regulations on the Management of Performing Animals, and media reports frequently cover issues related to zoos, aquariums, and animal cafes (businesses that use animals for display or interaction as a marketing gimmick). However, farm animals and laboratory animals rarely receive the same level of attention from the media or the general public. Intensive farming methods, such as battery cage systems for egg-laying hens and gestation crates for sows, are still very common. Wild animal researchers are scarce, and in the absence of studies and scholars, the situation for wild animals is even more concerning.

Finally, in Taiwan, the term “animal protection“(動物保護) is often used to encompass issues related to pets, stray animals, animal welfare, animal rights, and conservation, which is highly inaccurate. While these terms frequently appear in the media, most people do not understand the distinctions between them.

Anne: Nowadays I’ve been focusing more on my personal life and work, so I can only speak from my daily personal social interactions. For instance last week after my yoga class with classmates in their 50s and 60s, a classmate asked me the age old question: “Could you be healthy being a vegan?”. Then, to my surprise, another classmate jumped in and said that eating plant-based is nothing to worry about: “Look at her, she looks healthier than all of us!” She followed by saying that her whole sister’s family is vegan and that she herself eats lots of veggie meals. Overall, I think as my attitude has changed over the years, people have become friendlier when discussing the topic and felt safer sharing their real thoughts with me. From my perspective, feeling secure and demonstrating honesty/vulnerability are key to real change.  

Pei: The animal issue became more prominent in Taiwan, probably from 1993 when global attention was on protecting rhinos. At the time, Taiwan was one of the major consuming countries for rhino horns, which were used in Chinese traditional  medicine as a remedy to cure meningitis. The international pressure from the USA, European countries and the CITES led to the amendment of the Taiwanese Wildlife Protection Law and paved the path for the government’s draft of the Taiwan Animal Protection Act. I believe these two legislations have created a significant base for the Taiwan animal protection movement. Simultaneously, the flourishing of civil society activities and Buddhist teachings following the lifting of martial law^[3] enabled charitable organizations and Buddhist groups to disseminate messages promoting animal protection and vegetarianism. Consequently, animal protection and welfare concepts have become familiar to government officials, the general public, and media outlets. However, comprehensive understanding of animal care requirements, needs, and behaviors—particularly from a scientific perspective—remains inadequate. This knowledge gap manifests in contentious debates surrounding animal euthanasia, where discussions often conflate philosophical and ethological arguments. At its core, society still struggles with the fundamental recognition that animals are sentient beings rather than objects. Nevertheless, in my assessment, Taiwan’s animal protection awareness remains comparatively more advanced than in many other Asian nations.

Can you tell us more about the Animal Protection Act? What do you think its importance is?

Pei: The Animal Protection Act was first passed in 1998 and has undergone several amendments since then. This is quite remarkable because in most countries, once a law is passed, it’s rarely updated to adapt to society’s evolution. Taiwan is also the first country in Asia to ban dog meat consumption in its legislation, as the Animal Protection Act prohibits certain specific practices, including dog consumption and horse racing.

The legislation also established an inspection system, appointing officials specifically responsible for law enforcement. A common weakness in legislation worldwide is ineffective enforcement. Although Taiwan isn’t perfect, at least there’s a mechanism enabling officials to carry out the law effectively.

Looking at the historical context of this animal legislation, we really need to thank one of the drafters, Dr. Lih-Seng Yeh. As a veterinarian at the University of Taiwan, he drafted the proposal for the government and worked alongside legal experts to establish the legislation. He understood that although we use animals and eat them, we need to protect them and provide them with basic welfare, protecting them as far as possible from suffering and allowing them to express their natural behaviors. As a result, the draft itself was very welfare-friendly, which provided an excellent foundation for Taiwan’s animal protection success today.

This model remains little known on a global scale. Having participated in drafting and legislative amendments, I believe it constitutes an excellent example for other Asian countries. When a government starts on good foundations when drafting a law, the work becomes much more efficient. Conversely, considering animals as mere objects distorts the entire legal structure, as observed in some Asian countries, for example in Japan, where legislation is more centered on human needs^[4]. The Chinese law on the protection of fauna and flora is another example: its first article explicitly defines wildlife as a resource for humans, which truly hinders the protection of wild species because it frames the entire legislative approach around preserving animals as resources for human use. In contrast, Taiwanese law states from the first article that its objective is to protect animal welfare^[5]. If the fundamental principle is in favor of animals, it becomes easier to evolve it.

The history and influence of the animal protection movement

Who are some of the pioneering figures in Taiwan’s animal rights movement, and what motivated their activism?

Mona: I believe there are at least three people who have made significant contributions: Wu Hung, Shih Chao-hwei, and scholar Chien Yung-hsiang. The lives of these three individuals mirror the essence of Taiwan’s animal protection movement. Among them, Wu Hung represents the animal justice movement rooted in social justice (he obtained a master’s degree from Taiwan’s renowned institute for studying social movements, where his thesis focused on authoritarianism), Shih Chao-hwei embodies Buddhist philosophy with an “engaged” approach to the world, and Chien Yung-hsiang brings a background in political philosophy. Their work is deeply connected to Taiwan’s history, from the martial law period to its lifting, and their influence is not merely symbolic.

Wu Hung is one of the most internationally recognized Taiwanese social activists and is also highly influential in Taiwan. Over the past 25 years, he has been involved in virtually every aspect of animal-related issues, from the legislation and amendments of the Animal Protection Act to inspections of institutions that use animals, such as farms and laboratories, as well as street protests. The organization he co-founded, EAST (Environment and Animal Society of Taiwan), is considered by many to be one of the most capable animal advocacy organizations in East Asia, and even in all of Asia.

Shih Chao-hwei is a Buddhist monk who founded LCA (Life Conservationist Association), Taiwan’s first animal rights organization, in 1992. LCA is also the first NGO in Taiwan to focus on animals beyond just cats and dogs. LCA has strong ties to Buddhism and has done a great deal of educational work over the years, ranging from kindergarten to high school, including annual teacher training on animal protection. In recent years, Shih Chao-hwei’s dialogue with Peter Singer was published as a book, The Buddhist and the Ethicist: Conversations on Effective Altruism, Engaged Buddhism, and How to Build a Better World,  and received significant attention. In 2021, she was awarded the Niwano Peace Prize^[6].

Chien Yung-hsiang is a prominent political philosophy scholar in the Chinese academic world and is the first person to translate Animal Liberation into Chinese (co-translated with Meng Xiang-sen). He was a representative of progressive students during Taiwan’s martial law period and is highly respected in the Chinese-speaking world. Currently, he is a researcher at the Academia Sinica. I believe that by bringing animals into the realm of ethics and political philosophy, he has helped Chinese intellectuals recognize this as a serious issue. In addition to Western animal ethics, he has also written about the history of animal ethics^[7].

Pei, I believe that you participated in the emergence of this topic in Taiwan and worked alongside Shih Chao-hwei. Can you tell us what was the initial catalyst of your animal advocacy work?

Pei: We were a bunch of Buddhists who started at the Buddhist Institute. We would meet once a week to learn Buddhist teaching. Shih Chao-hwei is a very active social activist – she advocated for all sorts of social issues. We, as her disciples, followed her, getting involved in issues like nuclear power, domestic issues, women’s rights, and prison welfare.

At the beginning of 1992, a cruel hobby called ‘Fish Hooking’ – which consisted of fishing without bait for fish in a pond, injuring or even killing them – spread in Taiwan. Shih Chao-hwei then launched the first movement against this practice, thus initiating the first campaign in favor of animals in Taiwan. This campaign was not inspired by the Western animal rights movement, but by the Buddhist teaching that animals should not suffer. The campaign was very successful and attracted public and media attention.

From that campaign, they decided to set up the LCA. She became the chairwoman of the board, and Wu Hung was the Executive Director. I was the Executive Secretary of LCA, and the first full time employee. We were all working as an organization, with the daily operations managed by Wu Hung and me.

How has Taiwan’s Buddhist and Daoist heritage influenced the modern animal protection movement’s development and philosophy?

Shao-chun:  In the pre-Qin^[8] period, eating meat was a privilege of the noble class, who were also referred to as “meat-eaters.” However, nobles practiced fasting^[9] during rituals, in response to celestial events like solar and lunar eclipses, or after major natural disasters.

Beginning in the 2nd century, Taoism, which emerged from the fusion of Daoist philosophy with the theories of Yin-Yang and the Five Elements, encouraged a light and simple diet to promote health and longevity. Explicit rules for vegetarianism can be traced back to the Quanzhen School^[10], which developed in the 12th century; its vegetarian precepts may also have been influenced by Buddhism. In the 6th century, Emperor Wu of Liang mandated vegetarianism for Buddhists, making it a distinctive feature of Chinese Mahayana Buddhism^[11]. By the 12th century, a complete vegetarian cuisine had evolved, including many dishes mimicking meat.

Taiwanese society, predominantly composed of Han Chinese immigrants, inherited the Taoist and Buddhist vegetarian culture. The most common practices are eating vegetarian meals on the first and fifteenth days of the lunar month and consuming a vegetarian breakfast. The rituals on these days are dedicated to household ancestors, earth gods, and deities such as the Lord of the Land (Tudi Gong). The origin of this vegetarian custom is unclear, but it likely stems from earlier fasting traditions. Fasting also includes fulfilling vows made to deities; for instance, someone might commit to vegetarianism for a period after a wish is granted. When immediate family members pass away, it is customary to eat vegetarian meals for 49 or 100 days to pray for the deceased’s peace in the afterlife.

Traditional Buddhist temple cuisine excludes dairy, eggs, and the five pungent spices^[12]. However, with the rise of Yiguandao, a new religious movement in the 20th century that integrates Confucian, Buddhist, and Taoist philosophies, some Buddhists began consuming dairy and eggs.

The Buddhist and Taoist background has made vegetarianism widespread in Taiwan, with vegetarian restaurants being common. However, the fasting-oriented nature of Taiwan’s vegetarian culture often evokes associations with asceticism and self-sacrifice, making it challenging to promote animal rights or veganism.

Pei:  Taiwan’s vigorous development of Buddhism has undoubtedly helped the development of the animal protection movement in Taiwan. One of the core Buddhist principles is “all life is equal^[a][b][c]” which establishes a profound philosophical foundation, motivating practitioners to integrate animal protection into their spiritual practice. This principle served as a powerful compass for me personally when I first committed myself to Taiwan’s animal protection movement.  

Did Japanese colonial rule (1895-1945) influence Taiwanese attitudes toward animals and early animal protection efforts? For example, we learned in another interview we did with Japanese activists that meat consumption increased considerably in Japan with the start of the Meiji era. Did this then have repercussions on Taiwan?

Pei: Rather than focusing solely on the colonial period, we need to examine this through a broader historical lens. The relationships between China, Japan, and Korea stretch back to the Tang and Song dynasties, with deep cultural connections extending throughout Southeast Asia to Indonesia, Cambodia, and Vietnam. China’s cultural influence was particularly dominant, as evidenced in Japanese temples and other cultural elements.

The fundamental issue across Asia isn’t specific to the colonial period – it’s our historical view of animals as objects rather than sentient beings. In Chinese, the very word for animal, 动物 (dongwu), literally means “moving object”. This perspective is deeply embedded across East and Southeast Asian cultures.

I don’t think the colonial period had a particular influence on this. It’s more important to look at the bigger historical picture of cultural influence flowing from China to Japan and back. Additionally, we must keep in mind that during Taiwan’s colonial period—especially during World War II—the people themselves faced severe oppression. Given the harsh treatment humans experienced, animal treatment during this era isn’t particularly indicative of broader historical attitudes.

What do you mean by the historical objectification of animals across East and Southeast Asian cultures?

Pei: Historically, animals were viewed purely as resources, valued for their utility to humans rather than as living beings or companions. The concept of companion animals or pets emerged much later in Asian cultures compared to the West. While Western historical paintings often depicted nobility with companion animals, suggesting an established human-animal bond, such representations were rare in Asian art. Animals were primarily seen as working resources.

When I was a teenager,  among my 60 school classmates, only one or two had dogs at home. You might see dogs, but they were living on the streets, serving as guard dogs or farm dogs, watching out for thieves. They weren’t companions in the way we think of today – living in your bed, being taken out shopping. I’ve always found it fascinating how, in France, people take their dogs everywhere—cafés, restaurants, even taxis. This illustrates a fundamentally different relationship with animals, particularly dogs and cats, which extends to broader attitudes toward all animals

How did martial law and its lifting in 1987 affect early animal rights organizing in Taiwan?

Pei: The lifting of martial law allowed the creation of new parties and lifted the ban on press freedom. Without it, the action taken in 1992 against Fish Hooking would never have been possible. Another significant aspect of lifting martial law was the establishment of civil societies and NGOs. During martial law, there were NGOs, but what we called NGOs were actually semi-governmental bodies. When martial law was lifted, it allowed the establishment of true civil society. This is really important – look at China today, they still heavily restrict how civil society can be set up. In Taiwan now, because you have the infrastructure and legislation to follow, you can manage civil society in a much better way. You allow civil society to grow.

We must examine animal advocacy, as well as any social movement, within its broader socio-political context. Viewing these issues in isolation prevents us from fully understanding the movement’s evolution or effectively supporting its growth. You can talk about Buddhism and all these factors, but without permission or space to take actions, you cannot make progress or develop a movement. Without freedom of speech and the lifting of the press ban, you couldn’t advocate your discourse because the media would not mention what you did or said, and you could even be reported because you violated the law.

How did Taiwan’s economic development and urbanization in the 1980s and 1990s influence changing attitudes toward animals?

Mona: According to a master’s thesis from National Taiwan University on dogs in Taiwan, I learned that during the period of economic growth, the Taiwanese government heavily encouraged small households to breed animals (mainly dogs) and enter the pet market. With the criminalization of dog meat consumption following the implementation of the Animal Protection Act in 1998, and with more people viewing dogs as companion animals or guard dogs rather than food, the stray dog problem became increasingly severe. Many of my colleagues were involved in addressing the growing issue of stray dogs. At the time, shelters would kill animals using cruel and inhumane methods (such as locking them in cages without food, allowing them to starve or fight to the death, throwing them into wells, or drowning them), and the scenes were horrifying, drawing the attention of the international community.

A public shelter for stray dogs in Taiwan, actually just a hole in a rubbish dump, photographed by Joy Leney in 1996.

A typical Ban Chiao shelter in New Taipei City, overcrowded with dogs living in deplorable conditions, as observed by Pei in 1995.

Specific Taiwanese characteristics

How does the animal protection movement differ from similar movements in other East Asian countries or the West?

Mona: I believe there are several factors to consider. The first is the influence of religious organizations, and the second is the geographical environment and the impact of international politics.

Taiwan has a higher level of legal, democratic, and economic development compared to many Southeast Asian countries. At the same time, Taiwan has a more widespread Buddhist belief compared to Japan and mainland China. With a well-established charity system and a high percentage of Buddhists, charities in Taiwan are able to receive more donations. I believe that the culture of charitable donations is particularly prominent in Taiwan compared to other Asian countries, at least when compared to mainland China and Japan, where similar phenomena are not as widespread. Many Buddhists also engage in animal protection in various ways, although there are some methods I don’t entirely agree with, such as the more commercialized^[13] practice of “releasing life” (放生)^[14]. In this interview I mentioned Taiwan’s culture of donation and how it impacts animal protection organizations in Taiwan.

In terms of geography, Taiwan presents a significant advantage: its relatively modest size and the concentration of its habitable areas greatly facilitate the rapid implementation of policies across the entire territory. For example, today, this geographical configuration would make it easier to deploy awareness campaigns about vegetarian practices or to uniformly apply animal protection policies at the national level, unlike other larger Asian countries where the application of laws varies considerably according to regions.

Taiwan often looks to the United States as inspiration for legislation and policy-making. Of course, this does not necessarily mean that the standards are very high, but it certainly helps to improve the level of animal protection. The Taiwanese activists are also very curious about animal advocacy movements in Western countries and frequently introduce new forms of advocacy.

Pei: I want to mention a major issue in Taiwan that’s also applicable to many Asian countries: ignorance. The ignorance comes from a lack of recognizing animals as beings that can suffer and have feelings. This extends to a lack of understanding of basic animal care needs, and it’s linked to a lack of understanding of animal welfare as a science.

Welfare isn’t just about compassion; it’s scientific. We can objectively measure animal suffering or stress. But it is still often treated solely as a philosophical question. We have few veterinary or animal biology experts. When Germany or Switzerland enshrined animal sentience in their constitution, it wasn’t just based on a love for animals but also on extensive scientific research that proved animals are sentient beings. In New Zealand, when primates were granted personhood^[15] status in animal welfare legislation, it wasn’t just through anthropomorphism, but also based on scientific work.

I see less veterinary biology and scientific proof being used in our region. We need to prove to the public and media through science. In the last twenty years, we haven’t seen enough of this. I always emphasize that animal welfare is a science. When we talk about the five freedoms – freedom from hunger, fear, suffering – these are criteria  you can measure.

How do you explain that there is less emphasis on the science of animal welfare compared to Western countries?

Pei: Because fundamentally our culture sees them as resources. That’s why we need to devote our time to educating people from a very young age that animals are not objects. The situation is different in the West because of their relationship with animals, their culture of companion animals that goes back through history. Keeping animals as companions came much later in our part of the world. In China particularly, between 1949 when Mao took over and the 1970s, pet keeping was not permitted  – it was seen as western style of corruption, as bourgeois. That’s why in the past, there were no dog breeding farms or businesses selling dogs. Because we don’t have this relationship, we don’t really understand their needs properly.

What are the social and cultural significance of animal products?

Anne: It used to represent wealth, and therefore goes hand in hand with good hospitality. Especially during the festivities, all kinds of animals end up in dishes.

What are some cultural specificities that influence plant-based advocacy, particularly in comparison to Western countries?

Anne: Honestly, it’s somewhat difficult for me to answer clearly because I have to distinguish between what arises from Taiwanese cultural traditions and my personal experience. Growing up between Belgium, France, Canada, and Taiwan, I primarily notice differences in relation to Western societies. For example, I’ve noticed that Taiwanese vegan activism often manifests through hospitality: paying for your guests’ food is a typical sign of generosity here.

From my experience, the vegans here who are most successful in convincing those around them are often very generous, particularly through sharing food. I know, for instance, someone who converted almost their entire family as well as employees of the company they managed. Their method involved regularly offering delicious vegan dishes. People tend to be pragmatic—if your company provides tasty food for free, you’re unlikely to turn it down! Gradually, the more vegan food someone eats, the more accustomed they become to it. Similarly, in Chinese and Taiwanese cultures, it’s common to gather around a large table and share ordered dishes. Generally, one person or family covers the bill for everyone. It’s often the elders or those considered ‘the bosses’ who pay. And since this person I’m talking about was perceived as such, they often financed these meals.

Additionally, I’m frequently asked if my veganism is motivated by religious reasons (when in fact, one can be vegan for environmental reasons, health, or for animals). This question was never asked of me abroad, and at first, I felt offended that people thought this might be the cause of my veganism. It turns out they presume this because it’s the most common reason for being vegan/vegetarian in Taiwan.

What justifications are used to rationalize the consumption of animal products?

Anne: Taiwanese people often use the word 合群，which translates into “blending into group”. Sometimes that would become an excuse to eat meat, because other people are doing it and we wouldn’t want to inconvenience others. Once, a friend introduced an idea that completely freed me from the pressure to blend into the group. She said: “Think first, which group do you want to blend into? Who do you want to become?” At least let that group be one you are proud of.

How would you compare the state of animal protection in Taiwan with international standards?

Mona: When looking at any single issue, Taiwan cannot be considered a success. For instance, regarding the ban on cat and dog meat, these practices were likely not widespread even before the legislation was enacted. In my view, the importance of legislating to ban dog meat lies more in its symbolic significance to both the domestic and international communities: compared to other animals, dogs are a special species. As for cage-free eggs, 10% of the eggs in the market come from “cage-free”^[16] farms, but this is still far behind the EU. However, in terms of animal protection infrastructure and the overall awareness among the public, Taiwan is quite advanced in animal protection within Asia.

Political and advocacy strategies

Is there a political party specifically dedicated to animal protection in Taiwan?

Mona: Taiwan has a so-called “Animal Protection Party,”^[17] but they never participate in any animal-related activities or discussions. So, I don’t think they are actually doing something.

Is the issue of animal welfare politically coloured? For example, by being more supported by the KMT (leaning right) or the DPP (leaning left).

Mona: From my perspective, Taiwan doesn’t have a concept of “left-wing” politics. I believe the two main political parties in Taiwan are both right-leaning. You can’t determine whether they are left or right based on a single issue (such as gender equality). From my rough observation, political parties don’t show much interest in animal welfare issues, although some individual legislators do care about them. Regardless of the party, opposition parties tend to support animal welfare-related issues more, as they seek to gain public support for their party and individual reputation.

Are there alliances with other social movements (for example, environmentalists) or, conversely, forms of competition?

Mona: I don’t see any marked alliances or competition. Although many people claim to be sensitive to the animal cause, few are truly involved in an organized movement. For many, the very notion of a “social movement” remains abstract. By comparison, when it comes to the environment, the majority confine themselves to waste sorting. It is above all the action of a few large organizations, present for decades, that drives the movement.

Is the movement professionalized or mostly grassroot?

Mona: Animal protection organizations in Taiwan are highly professional. For example, they have full-time staff who are fluent in English and come from abroad, which is rare in other Asian countries. At the same time, there are many grassroots organizations in Taiwan, and I believe they are also moving towards greater professionalism. For instance, they are establishing themselves as formal NGOs, participating in legislation and law amendments, and promoting citizen petitions.

Are there any emblematic animal rights struggles?

Pei: In the past, the debate mainly focused on dog meat consumption, an issue that has been resolved. Another symbolic struggle concerns the force-feeding of pigs. This topic is particularly important because it is linked to Taoism. Formerly, each village organized a “god’s pig” contest: a pig was raised to become as large as possible. Once a year, this pig was slaughtered and its meat distributed to the villagers. The meat was considered blessed. Wu Hung’s organization conducted a specific campaign against this practice.

I remember, as a child, the festivals in my grandmother’s village where, after singing and dancing, we would together collect the meat from the pig that had been force-fed until it reached 500 to 600 kilograms, to the point where it could no longer stand – it was somewhat like foie gras production, but with pigs. Today, some temples still continue this practice.

How are younger generations engaging with animal rights issues? Is there a generational divide in attitudes?

Mona: From my observation, some high school to college students are interested in animal advocacy. Most of them tend to focus on promoting veganism or so-called animal welfare products (like cage-free eggs) in college. Personally, I believe the number of such individuals is quite small. However, to the best of my knowledge, their number is still quite limited. In fact, across all age groups, interest in these issues remains relatively low.

Do you use the concept of speciesism and how is it translated into Chinese? Is it widely understood in Taiwanese society? What about the concept of sentience?

Mona: I believe that, basically, only university courses on related subjects discuss speciesism. However, the concept of “animal rights” is being discussed more frequently in Taiwan now, and I think the public is gradually realizing that this is an issue worth considering. As the concept of rights has gained more attention with the rise of human rights awareness, people are also becoming more willing to discuss whether animals have rights. Compared to the concept of sentience, Taiwan often uses the Buddhist term “sentient beings”^[18] (有情眾生) to point out that animals, like humans, have emotions and perception.

What have been the major advancements and successes of the animal protection movement in Taiwan?

Pei: The major advancement has unquestionably been our legislation, both in terms of animal protection and in enabling NGOs to work for animal causes. This legal framework has been crucial because it creates a complete infrastructure: when you have laws, you get budgets, and these budgets allow the country to systematically address animal welfare issues. This systematic approach has been a key driver of progress.

In your opinion, what are the main barriers to the animal rights movement in Taiwan?

Mona: For me, the main challenge is time, followed by cultural relativism. When animal rights issues clash with religious practices or indigenous traditions (such as hunting), the government is often reluctant to intervene, and the media take the side of traditional practices. This is a mistake, as not all indigenous communities have a tradition of hunting, and culture should not be used as an excuse to avoid ethical and legal debate. Unfortunately, the number of players involved in bringing about change on these issues remains insufficient.

Pei: The main obstacle remains the fundamental difficulty of recognizing animals as living beings in their own right, coupled with that lack of scientific understanding of animal welfare I mentioned earlier. Even if research scientifically demonstrates their sentience, there is still a resistance to seeing animals as anything other than mere objects. Taiwan is very progressive regarding plant-based food,but we still come up against fundamental animal welfare problems. Consider the persistent problem of dog overpopulation: our shelters are overcrowded due to laws prohibiting euthanasia, often leading to prolonged and avoidable suffering for these animals. Although Taiwanese people are generally affectionate towards animals, we are still confronted with problematic practices. Sometimes it’s also a cultural barrier, such as the deep emotional reluctance to euthanize, even in cases where it would prevent unnecessary suffering.

This resistance stems from a deeply rooted cultural belief that prioritizes the sanctity of life over its quality. In Chinese tradition, there’s a saying that “a wretched existence is better than a good death”. This stands in stark contrast to evolving Western medical ethics, where quality of life is increasingly prioritized. Several countries now recognize the right of humans to end their suffering: Switzerland allows assisted suicide, and the UK recently voted to legalize aid in dying. Yet this same consideration rarely extends to animals, even in cases of extreme and persistent suffering. This cultural gap in our perception of the relationship between life and suffering creates major challenges for animal welfare advocates.

I also want to get back to the question of science. The lack of scientific foundation in animal advocacy remains a significant barrier to progress in animal rights and welfare. When we fail to recognize animals as living beings, we often resort to philosophical arguments rather than evidence-based advocacy. While philosophical foundations are important, we now have substantial scientific evidence demonstrating animals’ capacity for suffering, their behavioral needs, and their cognitive abilities. Animal welfare science can quantifiably measure stress levels, emotional states, and physical well-being. This scientific approach provides concrete evidence for why animals need protection and specific guidelines for how they should be treated. By not fully incorporating this scientific evidence into our advocacy, we limit our ability to effect meaningful change in both policy and practice.

To take things further

What could the French animal movement and the readers of L’Amorce do to help the Taiwanese animal movement? What could we learn from it?

Mona: I’m very glad you asked this question. Over a decade ago, I interned at an animal shelter, Refuge de Thiernay, in Nevers, central France. The staff and founder there had adopted stray dogs from Taiwan (because Taiwan’s approach to handling stray dogs was notorious, so there were arrangements for foreigners to adopt Taiwanese dogs). The only dog allowed to enter the founder ’s bedroom was named “Banqiao Little Prince”—perhaps you’re familiar with Banqiao, a district in Taipei! I believe we can spread more of these positive stories to friends, while also mentioning areas where Taiwan (and other countries) need to improve. Taiwan’s animal protection movement has accumulated many touching stories and successful strategies, which are worth learning from. The story of these Taiwanese dog adoptions demonstrates a powerful truth: with the right mindset, learning, relationship-building, and methods, anyone can accomplish meaningful goals—including making a real difference for Taiwan’s animals.

No matter the country, animals are suffering. The significance and actions of the animal protection movement are also transnational, and we can all start right in our own communities. Action is the most important thing. Learning is also a form of action. I thank everyone who reads this interview.

Pei: They can support and donate to us. My main goal is to break the link between seeing animals as objects and recognizing them as living beings. I want to create change in how we perceive and treat animals through education, so we can build a solid foundation for protecting animals. We must teach people from when they first start school. When children grow up, they should understand that if they want to have a dog, it’s a lifetime commitment – not based on whether they love it or not, because an animal isn’t just a thing to be loved. We need to educate consumers about what lies behind animal products. We need to reach veterinarians, fashion designers, and producers. They need to learn through education and training.

Are there any uniquely Taiwanese approaches to animal welfare that might offer insights to global animal rights movements?

Mona: I’m not very confident in my answer to this question, but I believe animal activists in Taiwan are skilled at building relationships—whether it’s mutual support among each other, cooperation with the government and political figures, or connecting with relevant stakeholders (whether playing the “good cop” or “bad cop” role). Simply put, I think Taiwanese people excel at building relationships, which is beneficial for the sustainability of long-term movements.

How can we know more about your work?

Mona: You can find my articles and interviews on my Facebook page, Instagram, or Linktree. My story is also featured on the Culture and Animals Foundation page. I’ve written several books, because my colleagues, who work even harder than I do, don’t have time to write! For many years, I have referred to myself as a “couch surfer of animals”, staying temporarily in the homes of animal activists from around the world, conducting research, and interning locally. I hope more people will help ordinary individuals like me gain a deeper understanding of the animal justice movement. I’ve written my story in a book, and I hope one day, French-speaking readers will also have the chance to read it—it’s filled with stories of activists from different countries helping animals.

The cover spread of Mona’s book Searching for Animal Utopia. Her book has been selected by the Ministry of Culture as one of the books representing Taiwan. Her explanation of the cover: “Have you ever played Monopoly? Monopoly can be considered a game based on capitalist ideas. However, in this “Animal Edition” of Monopoly, it is the animals’ lives that are sacrificed. The “advance” and “go back” spaces are designed to reflect the progress or setback in animal protection. This is a game without winners, where animals are always losing, trapped in a cruel system. The squares in the game follow the journey described in my book. The words “Animal Utopia” are still inside a cage, symbolizing that animals have yet to be liberated”.

Mona’s picture books The Baby Fox’s Mother and the Mother Fox’s Baby (co-authored with Noir Noir SHIH) is a double-cover picture book. “Our design concept is inspired by the two sides of a “coin,” emphasizing that animals, like humans, have family bonds and relationships, and they need each other to be whole. When the book is fully opened, the foxes’ foreheads from both covers touch, mirroring behaviors often seen between animal parents and their young. Here, no words are needed; we can understand that animals, in many ways, are just like us. Through the journey of the baby fox getting lost in the city, we highlight the overwhelming presence of fur products in urban life. As the baby fox passes a fashion store, he asks, “Is that my mom?” It may be referring to the furry figure ahead or the fur displayed in the store window. The window is styled to resemble a forest, but everything is an artificial illusion—only the animal furs are real, and they come from the animals’ sacrifices.”

Pei: My autobiography “Life Of Pei – The Battle for Compassion” is the story of my over 30 years of advocacy for social change and animal protection movements. Many of the questions in this article have in-depth answers in my book. The book is available on Amazon or major bookstores sites in different countries.

“It’s a story of resilience, commitment to justice and unwavering faith in the transformative power of compassion. In it, I honestly share the sacrifices, sleepless nights and challenges of running a budget-constrained NGO in Asia. My journey, marked by impulsivity and rebellion before finding a more settled vision with unexpected motherhood at forty, illustrates my conviction that, given the chance, everyone – and especially children – can choose compassion over cruelty.”

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