The Sexual Exploitation of Dogs

By Julia Jagodka

Who doesn’t love puppies? They’re adorable, playful and free-spirited, yet most of these cute pups that people adopt (or buy) are products of a cruel chain of events. According to the ASPCA, female dogs are expected to be ready to mate when they are about 6 months old and are forced to mate for the profit of the owners. Too many loving puppies will be the result of forced and abusive mating. Think about it; this very closely resembles child prostitution in a nonhuman sense.

There are “farms” called puppy mills that are notorious for profiting from “breeding” dogs. These puppy mills are often overcrowded and unsanitary; all unhealthy for puppies confined in small areas and forced to breed. The ASPCA explains that puppies who are bought from puppy mills are more likely to have heart complications, as they are traumatized by the treatment they received at those puppy “farms.”

In addition to heart disease, puppy mill puppies are prone to other congenital and hereditary conditions including blood and respiratory disorders. Puppy mill puppies often arrive in “pet stores” and in their new homes with diseases or infirmities ranging from parasites to pneumonia. Because puppies are removed from their siblings and mothers at a young age, they also often suffer from fear, anxiety and behavioral problems.

The female canines are forced to breed over and over again to fuel society’s demand for purebred puppies, meaning that capitalism is running on the female dogs. Yet this isn’t only happening with dogs, but also with chickens forced to produce eggs, cows forced to produce milk, and pregnant horses forced to produce estrogen; all female bodies are exploited for the profit of our capitalist society.

Moreover, a female dog is actually called a bitch. This is more than a technical term for a female dog; it has larger social meaning. Such language is often used as an insult to demean their status. Its pejorative usage intersects with sexism and heterosexism, because it is also levied as an insult towards a woman or even non-conforming men. A man’s first instinctive response towards a woman who deceives or insults him is to call her a ‘bitch’ (Wrenn 2017). Why do people feel the need to impose these ‘societal norms’ onto dogs and other inhuman animals?

Female dogs are not the only animals who are sexually exploited. Male dogs are also used for “breeding,” of course. It is not uncommon for people to post advertisements of their “studs” online to secure them a mate to produce more purebred pups. Not unlike human men, studs are supposed to be muscular and sexually virile. If these “breeders” can’t get them to naturally reciprocate, then it gets even creepier. There are actual machines, called ‘mating stands’ that enforce this process of breeding if the canines are being uncooperative, or the female is too big for the male (Bailing Out Benji 2017).

There is also something classist and racist about the fetishization of purebreds. Dogs that are not purebred, dubbed ‘mutts’, are often tossed aside, unwanted, and put into shelters. Scruffy mutts, who deserve just as much love as any other dog, are ignored. With this in mind, intersectionality theory is also relevant to canines because of the devaluing of disability. Puppy mills can produce physical deformities and mental disabilities since there is inbreeding occurring. Some dogs are killed instantly after birth because of perceived defects (Fackler 2006). If a dog has a physical disability that reduces their chances of being ‘purchased’ or adopted, they are likely to be put into a shelter or “euthanized.”

Humans are sexualizing and objectifying these animals. Why do humans feel the need to control dogs in such ways? People like the feeling of superiority. People (particularly men) begin to believe they are superior to them, which gives them a justification to exploit them for their profit (Luke 2007, p. 6). Breeding contributes to the homelessness of future puppies. Present day shelters have now been turned into ‘landfills’, with canines often kept in lonely cages, and, for the majority who enter shelters, these dogs will likely be killed. People are treating these canines like puppets and controlling their lives and destinies.

Although humans and dogs are very different biologically, we are more similar than we think. Human females endure sexual objectification at work by male co-workers, or even in restaurants by strangers. Female dogs, meanwhile, are sexually objectified by their “breeders.” This sexual objectification extends to males as well. In “breeding facilities,” males are consistently judged based on masculine gender norms relating to sexual performance. Both male and female dogs are extorted for the “breeders’” profit.

All species should be able to live in unison, and humans should not take advantage of nonhuman animals. The exploitation of canines should be socially rejected. If people continue to protest these puppy mills, hopefully they will go out of business and cease operation. Without puppy mills in play, more potential dog purchasers will resort to adoption. Rather than purchasing dogs like objects, adopting a best friend should be the first action. Puppy mills should be completely disbanded considering that the industry inherently exploits female dogs through forced “breeding” and objectifies these animals by making them commodities.

 

Works Cited

Fackler, Martin. 2006. “Japan, Home of the Cute and Inbred Dog.” The New York Times, 27 Dec. 2006.

Luke, Brian. 2007. Brutal: Manhood and the Exploitation of Animals. University of Illinois Press.

ASPCA. N.d. Puppy Mills.

Bailing Out Benji. 2017. “The Sexual Perversion Behind Breeding.” Bailing Out Benji, April 20.

Wrenn, Corey. 2017. Module 11: Intersections with Other Animals.


Julia Jagodka is currently a first year student at Monmouth University that is majoring in Biology. After college, she hopes to pursue a career in dentistry. She grew up in Avenel, NJ. Jagodka loves animals, and even helps in nursing feral kittens and finding them new, loving homes. In her free time, she loves to draw and paint. Jagodka is the oldest of her two siblings and that is why she hopes to be a good role model for them while they grow up. Julia speaks fluent Polish, as both of her parents immigrated from Poland about 19 years ago. She had also attended Polish School every Saturday for the last 10 years in order to perfect her Polish. Overall, she is a very enjoyable an engaging person to be around.

whyveganism.com

Pourquoi cette Végane ne Regarde-t-elle plus de Programmes Animaliers

Translated by Hypathie

J’adorais regarder des programmes animalierEVis quand j’étais enfant. J’ai toujours été une amie des animaux. Cependant, plus je vieillis, moins j’ai de patience envers ces programmes. En fait, je les boycotte pratiquement tout le temps à cause de leurs inévitables scènes de mort et de souffrance (scènes que les documentaristes passent des mois à capturer afin de donner du peps à leurs documentaires), que je trouve traumatisantes.

Aujourd’hui, je me souviens encore de ces scènes graphiques et horrifiantes. Une bête sauvage éventrée par des lions alors qu’elle se débat et pleure pour sa vie ; des hyènes attaquant une lionne, la laissant mourir lentement, la mâchoire brisée, assoiffée, dans la chaleur africaine ; un groupe d’épaulards noyant un bébé baleine à bosse pour le plaisir pendant que la mère se bat pendant des heures pour le protéger, etc.

Même la Marche de l’empereur, classé G, donc présumé pour enfants, était, pour moi, un film profondément dérangeant car il mettait en scène des familles séparées par la prédation et la cruelle mort lente par hypothermie et famine, sentences de mort prononcées pour des poussins et des partenaires dépendants.

Quand j’étais jeune, je devais m’endurcir et me forcer à regarder. Après tout « c’est la réalité » disait le slogan. Mais maintenant, je le vois pour ce que c’est : une glorification de la violence et une tentative forcenée de formater la nature (un espace généralement pacifique caractérisé par la coexistence et la symbiose) en un univers brutal et sans pitié. Ces programmes deviennent une justification idéologique à la société violente que les humains ont construite.

L’incantation « c’est réellement comme ça » encourage la société à étouffer la compassion, la paix et la non-violence. Un autre exemple : la même intention préside aux films de guerre. Le public est supposé assister à des scènes horrifiantes de garçons et d’hommes tuant d’autres garçons et d’autres hommes parce que « c’est comme ça, que c’est la réalité ». D’implacables images de violence envers les femmes qui paraissent désormais obligatoires dans les scénarios actuels, convoquent la même chose. De la même manière, on attend des activistes qu’ils s’endurcissent et absorbent l’imagerie de violence contre les animaux non-humains commise par des humains à travers d’incessants messages sur les medias sociaux véganes, de nouveau, « parce que c’est la réalité ».

Le piège réside dans le fait que la violence n’apparaît pas tout le temps, ni même la plupart du temps. Les médias sont une construction sociale. Ce qui y est présenté est consciencieusement fabriqué par des auteurs, des metteurs en scène, des patrons d’associations, et d’autres, dans le but d’accroître leurs audiences et leur volumes de donations. Cela sert aussi le pouvoir en confortant la société dans l’idée que l’inégalité est un fait incontestable. C’est donc une narration de violence, de hiérarchie et de domination patriarcale qui est une perspective parmi d’autres, mais qui devient l’idéologie dominante, noyant toute alternative.

En m’affirmant féministe, je me suis finalement endurcie, mais pas de la façon dont les médias s’y attendaient. J’ai acquis la confiance de dire non et de rejeter cette narration. Je change de programme ou j’éteins. Je réalise maintenant que je n’ai pas à me punir en adhérant aux normes patriarcales qui m’enjoignent de supprimer mon empathie et d’être honteuse de trouver la violence abominable. Pour moi, ce n’est pas du divertissement, c’est de l’endoctrinement, et ça va mieux en le disant.

 

A version of this essay was first published on The Academic Activist Blogger on December 19, 2015.


Corey Lee WrennDr. Wrenn is the founder of Vegan Feminist Network. She is a Lecturer of Sociology and Director of Gender Studies with a New Jersey liberal arts college, council member with the Animals & Society Section of the American Sociological Association, and an advisory board member with the International Network for Social Studies on Vegetarianism and Veganism with the University of Vienna. She was awarded Exemplary Diversity Scholar 2016 by the University of Michigan’s National Center for Institutional Diversity. She is the author of A Rational Approach to Animal Rights: Extensions in Abolitionist Theory.

whyveganism.com

Why This Vegan Doesn’t Watch Nature Programs

I used to love nature programs as a kid. I was always a lover of animals. Yet, the older I get, the less patience I have for them. In fact, I boycott them now almost entirely because of those inevitable scenes of death and suffering (scenes which film-makers actually spend months hoping to capture to give some “excitement” to their documentary) are just too traumatizing for me. 

Some of the most graphic and unsettling scenes I witnessed as a child I can still recount today. A wildebeest disemboweled by lions as they kick and scream for life; hyenas attacking a lioness, leaving her to die slowly from a broken jaw and thirst in the African heat; a pod of orcas drowning a baby humpback whale for fun after their mother struggles for hours to protect them, etc.

Even March of the Penguins, rated G and presumably kid-friendly, was, to me, a deeply upsetting film that spotlighted families separated by predation and the cruel slow deaths from exposure and starvation that were sentenced to dependent partners and chicks.

 

When I was younger, I felt the need to toughen up and force myself to watch. After all, “that’s how it really is,” or so the mantra goes. But now I see it for what it is: the glorification of violence and a forced attempt to frame nature (a generally peaceful space predominantly characterized by coexistence and symbiosis) as a brutish, merciless world. These programs become an ideological justification for the violent society that humans have constructed.

The incantation of “That’s how it really is” encourages society to stifle compassion, peace, and non-violence. By way of another example, the same intention is associated with war movies. Audiences are expected to sit through graphic scenes of boys and men killing other boys and men because “that’s how it really is.” Relentless images of violence against women, which appear to be mandated in modern script-writing, demand the same. Likewise, activists are expected to toughen up and absorb imagery of violence against Nonhuman Animals committed by humans through endless posts on vegan social media spaces, again, because “that’s how it really is.”

The catch is that violence is not really how it is all of the time, or even most of the time. Media is a social construction. What is being presented is consciously fabricated by authors, directors, nonprofit leaders, and others who have an agenda to increase ratings or donations. There is also an agenda to protect the powers that be by ensuring society that inequality is a fact of life. This is a narrative of violence, hierarchy, and patriarchal dominance that is only one perspective, but it becomes a dominant ideology, drowning out alternatives.

As I found my feminist groundings, I finally “toughened up,” but not in the way that Big Media expected me to. I grew the confidence to say no and reject this narrative. I change the channel; I tune out. I realize now that don’t have to punish myself to adhere to patriarchal norms that expect me to suppress my empathy and be ashamed of finding violence abhorrent. To me this isn’t entertainment, it’s indoctrination, and there’s got to be something better on.

 

A version of this essay was first published on The Academic Activist Blogger on December 19, 2015.


Corey Lee WrennDr. Wrenn is the founder of Vegan Feminist Network. She is a Lecturer of Sociology and Director of Gender Studies with a New Jersey liberal arts college, council member with the Animals & Society Section of the American Sociological Association, and an advisory board member with the International Network for Social Studies on Vegetarianism and Veganism with the University of Vienna. She was awarded Exemplary Diversity Scholar 2016 by the University of Michigan’s National Center for Institutional Diversity. She is the author of A Rational Approach to Animal Rights: Extensions in Abolitionist Theory.

whyveganism.com

Renouncing Vegan Birthright

By Julia Tanenbaum

The new Vegan Birthright program sponsored by Jewish Veg and Mayanot Birthright exemplifies how Zionists so often exploit the struggle for animal rights in the service of colonialism. Since 1999 Birthright Israel has handed 500,000 young Jews worldwide a free trip to Israel at the hidden cost of the dispossession of millions of Palestinians. As both Vegans and Jews we have a moral duty to renounce this program that supports Israel’s ongoing colonization of Palestine and apartheid policies. Over 5 million Palestinian refugees are to this day excluded from their own land while any Jew born and raised in the U.S is encouraged to claim their “birthright” to it. Jewish Veg’s rhetoric of compassion and repairing the world cloaks deep hypocrisy. Vegan birthright advertises a chance to meet “world leaders” in the Jewish vegan community in a “world leading vegan city”, but in reality this narrative is part of an Israeli propaganda strategy to use Israel’s supposed status as a liberal home for first queers, now vegans, to obscure the brutal violence of the occupation. Endorsing Birthright means supporting Israeli apartheid, denying millions of innocent Palestinians access to basic human rights like clean water, electricity, education, freedom of movement, and medical care. This immeasurable violence is fundamentally incompatible with the nonviolent ethos of veganism. Jewish Veg must show us which side they are on; do they support ethnic cleansing and colonialism or will they stand in solidarity with all sentient beings, Palestinians included? We call on Jewish Veg to stop the vegan Birthright program and renounce the racist ideology of Zionism if they share our values as Jewish vegans.

The Israeli animal rights movement vegan Birthright venerates is not only complicit in but directly encourages the ongoing ethnic cleansing of Palestine through “vegan-washing” the occupation. Every year or so another article circulates about how the Israeli Armed Forces provides vegan food and boots to soldiers, upholding the absurd myth of the IDF as the “most moral army in the world”. Palestinian animal rights organizers have termed this narrative of Israeli vegan exceptionalism “vegan washing”. Vegan washing works by falsely juxtaposing “enlightened Israeli vegans” with “backwards” Palestinians, and by creating a form of militarized veganism which bears little resemblance to the radical nonviolent vision of animal liberation.

Mainstream Israeli veganism falls in line with this strategy. Israel’s leading animal rights group 269 Life attracts significant attention for its violent demonstrations, which perpetuate racism and sexism, but less for its pernicious “non-humans first” stance which unequivocally defines human oppressions, such as racism, sexism, capitalism, ableism, homophobia, transphobia, etc., as irrelevant to fighting for animal rights. Leaders of the group like Santiago Gomez support the occupation using the logic of vegan washing, because of “how the ‘Arabs’ treat animals”. Gomez goes to the lengths of supporting Israeli massacres of Palestinian fishermen, whose lives he clearly values far less than those of the fish. Vegan Jewish “messiah” Gary Yourofsky is blatantly racist against Palestinians, calling them “the most insane people on the planet”. He even spoke at the Ariel Settlement, where illegal settlers were caught torturing Palestinian children, sparking a boycott.

At its best, animal liberation organizing shakes the foundations of our social order by rejecting human domination over nature and all of it’s inhabitants. The entrenched racism of our movement obscures how the simple idea that all sentient beings hold innate rights to life and liberty and exist for their own sake is fundamentally revolutionary.  If we reject the idea that humans have the “right” to animal bodies and lives we must also reject the much larger colonial project which relies on the same ideology.

We must reject the vegan washing model and instead follow the example of anti-Zionist vegans like the members of the Palestinian Animal League or Anarchists Against the Wall, which began as the pro-intersectional human and animal rights organisation ‘One Struggle’. We must follow the example of vegans like Haggai Matar, who spent two years in prison for refusing the draft in 2002. Organizations from 269 Life to PETA think they will attract people to veganism through racism and sexism, but there are no shortcuts to liberation, especially when they harm other oppressed communities. Decolonizing Veganism is the only way for non-human animals to become free, because history teaches us that solidarity is the strongest weapon in the face of injustice. Vegans must choose whether to continue our community’s endorsement of colonial violence and white supremacy, or stand for the lives and liberty of all sentient beings.

 


Julia Tanenbaum is a member of the Philadelphia chapters of Jewish Voice for Peace and If Not Now. She has organized as a student and in local environmental and racial justice movements. She previously published her research on the history of anarcha-feminism in Perspectives on Anarchist Theory. She deeply believes that animal liberation must be conceptualized as a part of a larger struggle for social revolution.

whyveganism.com

Pointlessly Gendering Cats and Dogs


My partner and I were shopping for a Christmas present for his dog one December (dogs love gifts, too!), and while sifting through the pet section of Aldi (a grocery chain), we noticed something strange. The holiday gift packs for dogs were tagged as male, while the cat packs were coded female.

According to Armitage Pet Care (“The largest independent manufacturer and distributor of branded pet accessories and treats in the UK”), kitty treats are for “good girls” and doggy treats are for “good boys.” The design colors and animal caricatures used in the packaging appear to be neutral, but the labels are unnecessarily gendered.

Upon further investigation, I found that this gendering process extends beyond Santa’s workshop: “Good Boy” applies to Armitage’s entire line of canine treats, and “Good Girl” refers to its line of feline treats. What is more, this gender assignment is presumed to be implicit. The company website does not bother to clarify which product line refers to which species; it is simply taken for granted that visitors will know that dogs are “good boys” and cats are “good girls” (see below).

Sociologists have noted that humans transfer their gender role expectations onto nonhumans. Dogs tend to be masculinized; cats tend to be feminized. Regardless of the animal’s actual sex, they will be socialized in accordance with the gender of their guardian.

My brother’s pit bull is female, for example, but she plays rough and rowdy. This is because my brother, male-identified, has socialized her as an extension of his own gender expression. Gender is not genetic or instinctual: it is taught and learned. Her behavior cannot be attributed to her breed, as other pit bulls can be very quiet and gentle.

When the sex of an animal aligns with the gender of their guardian as well as the guardian’s gender role projections, this effect amplifies. Consider, for instance, that many men are hesitant to have their male companion animals spayed for fear of emasculating them (a serious problem given the high death rates in kill shelters for discarded and homeless animals). Gender may be socially constructed, but its consequences are real indeed.

Sociologist Lisa Wade regularly deconstructs “unnecessarily” or “pointlessly” gendered cultural artifacts on Sociological Images and its corresponding Pinterest page to demonstrate how powerfully gender shapes the social imagination. To be clear, gendering products is not truly “pointless.” This behavior has a very intentional social purpose: to maintain and reproduce difference (which, in turn, maintains and reproduces social inequality). Nonhuman bodies are often politicized in the process, acting as representations of human stratification.

In many cases, the aggravation of these differences is agential because it also serves to increase consumption. A heterosexual, cis-gender couple can’t just share body wash, for instance. He has to have the forest-scented, icy blast, utilitarian soap in the black bottle labeled “For men;” she has to have the pastel mango passion meadow sparkle soap in the flowery bottle.

The difference enforced by gender is disproportionate in impact as well. Female consumers must fork up extra cash for the pink tax, as women’s products cost more than equivalent products for men. As sociologists understand the economic sphere to be the origin of social structure (and inequality), gender becomes another means for the market to encroach into the private sphere.

Now dogs and cats are being roped into the profit-oriented gender machine as well.

My cats do not care either way if they are a good “boy” or “girl” as long as yummy things are in the packet. My partner’s dog definitely doesn’t care if he is a good “doggy” or a good “kitty” either, and would gladly chomp down on anything and everything in the “Good Girl Christmas Cat Stocking.”

Sorry Armitage, but we’re not buying it. We settled on a chew toy.

 

References

Adams, C. and J. Donovan. 1995. Animals and Women: Feminist Theoretical Explorations. Durham, NC: Duke University Press.

Ramirez, M. 2006. “‘My Dog’s Just Like Me’: Dog Ownership as a Gender Display.” Symbolic Interaction 29 (3): 373-391.

 

This essay first appeared on Human-Animal Studies Images, a production of the Animals & Society Institute on January 15, 2015. 


Corey Lee WrennDr. Wrenn is the founder of Vegan Feminist Network. She is a Lecturer of Sociology and Director of Gender Studies with a New Jersey liberal arts college, council member with the Animals & Society Section of the American Sociological Association, and an advisory board member with the International Network for Social Studies on Vegetarianism and Veganism with the University of Vienna. She was awarded Exemplary Diversity Scholar 2016 by the University of Michigan’s National Center for Institutional Diversity. She is the author of A Rational Approach to Animal Rights: Extensions in Abolitionist Theory.

whyveganism.com

The Most Unpopular Way To Fight Climate Change That People Need To Get On Board With

By Michele Kaplan

So, as 45 (Trump) has pulled out of the Paris Accord, people are wondering what will happen in regard to climate change and the planet? After all, most people (including science) agree that climate change is one of the major factors behind such devastating storms as Hurricane Sandy, which made areas of New York City look like a war zone.

Climate change is no joke.

And it’s not like Hurricane Sandy is the only storm of this nature. Climate change has and continues to wreak havoc around the world.

And now The President wants to lessen our commitment to fighting climate change? While this is not a shocking outcome, (did we really expect him to do the right thing?), it is a dangerous one, especially for the low income communities and disabled population who are hit the hardest in such storms. Groups that he is already oppressing via his policies.

Related: The impact climate change on indigenous communities?

Granted leaving the Paris Accord, according to Jean-Claude Juncker (President of the EU), is not as simple as 45 seems to think it is and some cities are pledging to ignore 45’s decision and are committing to fight climate change. There are also a number of amazing environmental activist groups who will continue the fight for clean and sustainable energy, and help save the planet.

Now, don’t get me wrong. I think the goal of sustainable energy for all are absolutely attainable and definitely worth fighting for. And I will continue to proudly stand (or sit – as I’m in a wheelchair) with these groups.

But there’s another way that we can fight climate change, that does not require us to get permission from the powers that be. We do not need to petition the CEOs, in hopes they will see the light. It’s something that science has proven to be effective – and yet the moment the topic comes up, people seem to put their fingers in their ears and go “la la la la la la”, so they don’t hear what is being said. It’s unpopular to the point, that I questioned whether it was worth writing this article, as sure the choir would agree, but beyond that? However, I chose to write this article, despite the topic being unpopular, this. needs. to. be. said.

So what is it? What is possibly the most unpopular way to fight climate change that people need to get on board with?

image description: A photo of two cats on a small table. One cat is holding and it looks like they’re comforting the other cat

“Hold me, I’m scared.”

Moving towards a plant-based lifestyle (aka: vegan) to the best of people’s abilities.

Cue the frequently asked questions!

“Veganism? What? What’s that got to do with climate change?

The UN did a study that showed that the animal agriculture industry is one of the largest contributors to climate change.

Related:  Further statistics on how the animal agriculture industry impacts the earth, water supply and us all.

“Aren’t you just imposing your beliefs on other people?

Nope. While I am vegan for ethical reasons (as well as environmental), what I am proposing to you is not a matter of belief. This is a matter of science. And if we don’t like when 45 ignores the truth of science, then in turn, we must not ignore the truth of science, even if it’s truth that we’d prefer was not true.

“Great, so what? Now I have to eat lettuce all day?”

A common myth but actually vegan food is everywhere and there is a really good chance that you are already eating vegan food. For an example: french fries. Made from potatoes. A plant. Typically fried in some kind of oil like corn, canola, vegetable – which are from plants. Ketchup? Comes from tomatoes – a plant. Typically spices (unless it’s Cow Spice – which may or may not exist. I really rather not google that) are not derived from animals and thus are vegan. My point being is that vegan food is not only way more common than you think, it’s also way more than just rabbit food and the super pricey artisinal vegan cheeses, that people tend to think of when they hear they word vegan.

“I once met a vegan and they were totally [racist, transphobic, sexist, ableist, fatphobic, islamophobic, homophobic, etc etc. and/or just a real prick]

Yeah, me too. However, this doesn’t mean that veganism as a lifestyle/philosophy is that way, nor does it makes veganism a bad idea. (I’ve met some sexist jerks in the anti-war movement, doesn’t make war a good idea.)

Related: Is Veganism Ableist?

Related: Things Black Vegans Are Sick Of Hearing

Related: The Sistah Vegan Project

“But meat/animal skins is part of my culture (which is very important to me)”
Finding a balance between tradition and change is a very delicate one. That being said, please note that the following response is referring more to grandma’s recipe, rather than food/items used in a sacred ritual/event, as I don’t really feel it’s my place to speak on that.

It’s important to realize how these foods came to be tradition and part of our respective cultures. More than not, it wasn’t really a choice, but rather it was making the best out of the situation. It was making do with what they had.  Therefore one could argue that now it’s our turn to adapt (while maintaining our connection to our respective roots). Now it’s our turn to do what we need to do to survive. Lastly, keep in mind that a lot of recipes can be made vegan these days in very delicious ways.

“Yeah but what about this cause?”
There are so many forms of injustice in the world, it can be hard to keep up with everything. And yes, fighting climate change via plant based decisions, is one of many many important struggles. Keep in mind that going vegan or at least moving towards a plant based lifestyle doesn’t mean you need to join the animal rights movement and take it to the streets, if you don’t want to. Just make changes in your own life, and continue to fight for the causes closest to your heart.

“Yeah, but don’t humans need to eat meat?”
Unlike cats, humans are not obligatory carnivores, meaning they don’t need to eat meat. In fact, there are even vegan body builders who have no problem with energy levels nor building muscle.

A B&W photo of vegan body builder, Torre Washington who is flexing their muscles for the camera

Photo of Torre Washington, Vegan Bodybuilder. Photo Credit: Vegan Bodybuilding & Fitness

That being said, if you say that due your health, you are not able to alter your diet, I won’t challenge that, as I am not a doctor. I’m also disabled and I know that not everyone has the same body. Just as not everyone has the same access and options, especially if you live in a food dessert, where you don’t have the big supermarket in your neighborhood. Sure, shopping online can be an option for some, but isn’t always accessible if you are on food stamps. I get it.

Related: Peta can be pretty problematic, but they have this great list of every day junk foods that are unintentionally vegan that may be available in your corner store

Related: Thrive (an online grocery story that carries a lot of specialty vegan items) offers free memberships to people “are” low income

The truth is (and something you don’t hear about) no one is 100% vegan. I’m vegan, but I get my food at (and thus financially support) a supermarket that has a whole section that profits from the animal agriculture industry. Our system makes it impossible to do no harm. So, it comes down to doing the least harm and the most good. Start small. Eat one vegan (or plant based) meal or snack a day. You may already be doing that. Or again if changing your diet is legitimately not an option, you can also make an impact by choosing synthetic materials when purchasing shoes, jackets and/or bags etc. Share this article. Start this conversation with people you care about. There are many ways to make an impact and everyone has something they can contribute.

“I am utterly overwhelmed due to stress and/or oppression and the presidency, and now you want me to research this myself?”

I hear you. And nope. Just go here. It breaks it all down. https://www.whyveganism.com . The website was created by an animal rights group who does discuss the moral angle of veganism. However, they also have recipes, tips and a free vegan starter kit. If you prefer to watch a movie, which talks about veganism from the environmental perspective, Cowspiracy is on netflix. If you don’t have access to netflix, you can read the stats that are presented in the documentary online.

I know this is a sensitive and nuanced topic. I get it. I wasn’t always vegan. Food is culture. Food is comfort. Food is memories. But at the end of the day, the animal agriculture industry is one of the largest contributors to climate change. The powers that be are not going to do what’s best for the people, and thus we need to take action, to the best of our abilities to save ourselves. #Solidarity

 

This essay originally appeared on Rebelwheels’ Soapbox on June 3, 2017.


me in wheelchairMichele Kaplan is a queer (read: bisexual), geek-proud, intersectional activist on wheels (read: motorized wheelchair), who tries to strike a balance between activism, creativity and self care, while trying to change the world.

whyveganism.com