By Jodey Castricano, Rasmus R. Simonsen
This publication examines the ethics, politics and aesthetics of veganism in modern tradition and suggestion. usually a way of life positioned at the margins of western tradition, veganism has now been propelled into the mainstream, and as agribusiness grows animal matters are inextricably associated with environmental impression in addition to to latest moral concerns.
This assortment connects veganism to more than a few themes together with gender, sexuality, race, the legislations and pop culture. It explores how anything as easy as one’s meals offerings proceed to affect at the cultural, political, and philosophical discourse of the fashionable day, and asks even if the normalization of veganism strengthens or detracts from the unconventional impetus of its politics. With a Foreword through Melanie pleasure and Jens Tuidor, this publication analyzes the mounting occurrence of veganism because it seems to be in numerous cultural shifts and asks how veganism should be rethought and re-practised within the twenty-first century.
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Additional resources for Critical Perspectives on Veganism
If we were instead to think of our bodies and other people’s bodies as food, the value of our bodies and ourselves changes. In response, it might be argued that since both human and nonhuman animals are, in fact, consumable, the problem is not that we ontologize animals as food, but that we ontologize animals as meat. Val Plumwood16 argues that while “meat” represents reductionism, domination, alienation, and commodification, “food” suggests an acknowledgment of our ecological selves. ” That humans could be consumed as prey in certain contexts is distinct from the social categorization of certain others as edible.
Her chapter focuses on how the meaning of animal consumption within Mi’kmaq philosophy, ceremony, or practice might change with the advent of mass-produced cultured meat. Robinson shows that animals perform a significant cultural role for the Mi’kmaq, the indigenous people of North America’s northeast coast. Traditionally, the Mi’kmaq diet was high in meat, and animals were framed as relatives whose conscious personal sacrifice enabled the survival of the people. Traditional practices emphasized the need to treat animal bodies with respect, lest the animals become offended and refuse to be caught by hunters.
Even more startling is the fact that the potential savings from reduced reproduction are huge compared to the savings that can be achieved by changes in lifestyle. 36 Again, my point here is that boycott vegans may overlook the fact that in terms of net suffering, harm, and destruction, being a high-consuming vegan can, in some contexts, be more damaging than being a meat eater. It’s probable that a Michael Pollanesque omnivore who has no children, doesn’t own a car, rides her bike everywhere, and doesn’t travel by plane nor shop at Walmart can have a less-damaging welfare and environmental footprint (or hoofprint) than a conscientious boycott vegan who produces two children, drives a Prius, often travels by plane, and purchases vegan products at Walmart.