Tag Archives: Environment

What They Do to Her, They Do to Us: On Feminism and the Dairy Industry

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By emilie isch

I, like many others who have made an active effort to remove dairy products from our diets, know the industry to be cruel and senseless. There are numerous negative effects of dairy on our collective and individual health, our environment, and overall wellbeing. The production of milk, cheese, and other dairy products amount as a massive contributor to global temperature rising, despite the prominent focus on factory farming for meat. Dairy production accounts for increased water pollution, land degradation, air pollution, poor soil health, and deforestation – just to name a few of the major contributors (Hussain, 2022). For example, one single litre of milk requires 8.95 square meters of land and 628.2 litres of freshwater (Hussain, 2022). The dairy industry in Canada is responsible for nearly 20% of all greenhouse gas emissions, and 90% of that comes directly from farm related activities with the greatest level of emissions released happening during forced lactation (Vergé et al., 2013; Mcgeough et al., 2015). Additionally, nearly 70% of the world’s population cannot digest milk sugars (lactose intolerance), a phenomenon which is occurring more specifically amongst people of African, Asian, Hispanic, and Native American identity (Del Prado Alanes, 2022). Meaning the consumption of dairy is directly responsible for worsened indigestion, IBS, and health sensitives. It’s also resulted in a prominent racial bias as milk continues to be sold and marketed to folks with lactose intolerance, as mentioned, typically those of racial identity. This why folks who are vegan say that giving milk to our Indigenous and black or brown friends is actually a continued act of colonization.

According to Gabrielle Victoria Fayant, a member of the Assembly of 7 Generations, milk is part of the three deadly ‘whites’ brought to their communities during colonization along with flour and sugar (Panel discussion held in Ottawa on April 14th, 2025). Indigenous peoples in Canada were not consuming milk before the arrival of cattle during the 1500’s to 1700’s when cattle first appeared off Nova Scotia, then Quebec, and later Newfoundland and Manitoba (MacLachlan, 2006). The import of Portuguese, British, and French cattle assisted in the takeover of land through trading posts and foodstuff (MacLachlan, 2006). Mathilde Cohen, professor of law, has long written of this tie between milk and colonialism as part of a growing scholarship on ‘Animal Colonialism’. In her 2013 paper she argues “that lactating animals became integral parts of colonial and neocolonial projects as tools of agro-expansionism and human population planning” (p. 297). Not only is there themes of population control, eugenics, and expansionism, but as I will expand on in this article, the treatment of female cows and lactating animals is a direct reflection of the ongoing sexual assault of women, girls, and gender diverse folks. In essence, what they do to her (the animal), they do to us (the human). Dairy is inequitably an intersectional issue, and one that is necessary for any conversation on the rights of mothers (both animal and human), and the rights of female bodily autonomy (of animals and of humans). More importantly, it’s a conversation we are long overdue having around the conscious efforts for anti-speciesism as part of any liberatory or abolitionist ideology. We are not truly liberated unless we are all liberated.

Part One. Milk as a Colonial (and Neo-Colonial) Tool

Let’s return to the work of Mathilde Cohen. Cohen, along with many other scholars interested in the intersections of law, ecology, and our society have begun to write on milk as a tool of power and colonialism. How this has proliferated will be explored throughout this article, but specifically as we discuss milk as a colonial tool. Anthropologist Rosa E. Ficek explains how cattle began to take more and more space through conquest, and as a result, native inhabitants like animals and humans were invaded not only just by the colonizers but by the very animals that surrounded them. The land began to shape to fit the needs of colonizers, and not the people from that land. Moreover, writer Matilde Nuñez del Prado Alanes (2022) expands on capital interest and the growth of forced milk consumption throughout the Americas even after independence was granted from Europeans colonizers. This is why scholars name milk as a tool of colonialism.

Milk as a colonial tool extends to the behaviors of numerous colonists who used animals to conquer ecosystems from the time of Christopher Columbus in 1617 with the import of horses, cattle, swine, sheep and goats, to Dutch settlers who brought their own cows in 1629, and to the British who arrived with sheep and bovine on the shores of Australia and New Zealand in the 18th and 19th century (Alanes, 2022). Before modern colonization, the act of animal milk consumption was confined to only select parts of the globe, those being Central and Northern Europe, what is known as the ‘middle east’, sub-Saharan Africa, central Asia, and the Indian subcontinent. Historian Deborah Valenze expressed how the global history of milk was really the emergence of it as a cultural and universal commodity. This depicts a story “of [the] conquest of space, energy, and dietary preferences.” The arrival of these various domesticated animals to colonized lands suited European interests, as settlers continued their habits of milk product consumption abroad. As we approach the late 19th century, dairying became one of the leading industries in Europe and the United States through “economic rationalization and new technologies which transformed milk from a substance that spoiled so easily that it had to be consumed on the spot into a commodity that could travel huge distances” (Cohen, 2013, p. 269). This where we begin to see connection between the globalization of food markets, which it possible to consume dairy products in one side of the world, produced in a completely different part of the world.

Part Two. Cultural Hegemony, and Media Representations of Dairy

In Marxist ideology, cultural hegemony is defined as the domination of culture in a society whereby the ruling class shape the culture of that society. This refers to the ways in which our culture is influenced by norms, representations, and the status quo – all which is determined by those who hold power, the capital owners. To contextualize cultural hegemony within the dairy industry this section will unpack the interests of the dairy farmers, the industry as a whole, and more pointedly, the media and advertising realm that control the attention of our minds and wallets.

‘Got milk?’ advertisements ran from the early 1990’s, peaking in popularity throughout the late 90s into the 2000s. Created by one American advertising agency in 1993, the campaign was originally created with interest of the California Milk Processor Board, a non-profit marketing board funded by the California dairy processors (James, 2015). The board came into existence in light of declining milk sales in the 90s as Americans consumed other beverages such as soft drinks. The ’got milk? ads typically displayed celebrities or models drinking milk with the very infamous milk mustache. In Figure 1, we see Beyonce and her mother, Tina Knowles posing with text below that reads “milk your diet, loose your weight” accompanied by so-called expert advice that encourages women to low fat or fat free milk as part of a way to lose weight. Not only has milk been used as a feminine and puritan symbol, as discussed in culture and film commentator Mina Le’s video (2024) on the “Evil Symbolism of Milk”, this along with countless similar advertisements reminds women to hate our bodies and always be looking for ways to improve ourselves. The ad can also be analyzed as an insidious celebrity marketing tool targeting younger Black women, given the immense sway and fame someone like Beyonce has in the Black community. Moreover, pulling insights from Le (2024), milk within the media often represents whiteness, making got milk? ads that feature black people an ideal marker of culture’s obsession with whitewashing Black people and further positions a cultural hegemony that places whiteness at the centre.

These ads, and many other depictions of milk showcased muscular or fit bodies also cement a manufactured tie between sex appeal and milk. Milk was, and is, desperate to be sexy and cool. And by that, I mean those who ran the milk lobbies were desperate to keep milk relevant in our culture. Since its peak there has been an attempted resurgence of these ad campaigns. The board was also part of a few other marketing endeavours and the more recently in 2023 with the ‘Get Real Inc.’ targeting Hispanic American consumers in Spanish (Get Real). The desire of this ad was to encourage the supposed ‘real’ benefits of consuming milk during these unprecedented times of AI, and ‘new’ fad milks (California Dairy, 2023). Essentially, this the board’s attempt to position dairy milk as ‘real’ and other types of milks as ‘not’ real. This stance is illustrated in their media campaigns with cow milk juxtaposed alongside alien, octopus, bee, and salmon milk. The emphasis of this campaign on ‘real’ is a shallow attempt to combat research coming out around milk being an insufficient source of nutrients (Alexander et al., 2016). It is also meant to poke fun at the rise and popularity in alternative milks such as oat milk (more on that later). The intentional ploy to have these ads run in Spanish and feature Latinx faces is also yet another example of racial capitalism and the very direct ways in which the health and wellbeing of some of our most vulnerable community members are not taken seriously. I repeat. Milk consumption has been proven to not be healthy. Most Black and Brown people are lactose intolerant. This is simply greed and intentional life denying politics.

Beyonce and Tina Knowles posing in a got milk? Advertisement

Figure 1. Beyonce and Tina Knowles (2006)

Meanwhile, Fortis B.C and the Canadian Dairy Industry have been hard at work greenwashing campaigns of their own. Specifically, the two have partnered up to boost lies that Fortis B.C will help produce RNG (renewable natural gas) with the offset of a dairy farm in Chilliwack, BC. However, feeding cows to produce milk is not, and will never be, a sustainable process. This will only continue to be a harmful practice and dairy will never be a comparable RNG source. Secondly, the Dairy Farmers of Canada (DFC) are also claiming they will be “net-zero” by 2050 (Figure 2). I should note here that DFC is the national policy, lobbying and promotional organization representing Canadian dairy producers. Meaning, just like ads like got milk? and the DFC has a vested interest in maintaining the positive image of milk in order to continue profit generation. The DFC ads which ran in 2022 used a lot of fluffy, nonsense language like ‘planting trees to purify the air’ and ‘reducing emissions’, all the while images of hand drawn cows next to a red barn with a windmill and trees covered the landscape. These imageries, parried with greenwashing lies about the dairy industry foster a sense of whimsical bliss and unrealistic positivism. Greenwashing campaigns heavily rely on childlike imageries, and this evident as we see the DFC ‘cute-ifying’ their aesthetic. These fictious ads prey on the consumer with a promise of feeling good, and ethical, because the images used are pointing to a make-believe world where the worlds roam the fields in glee, with nothing scary or violent happening to them at all. This is doubled down in a recent campaign from Farm Boy (an Ottawa based chain grocery store) where plush cows were neatly positioned in woven baskets next to the diary aisle. The cow has a name, a cute face, and is something your kid can take home with them. Attempts to make the dairy industry palatable and cute is no different than Japan’s ‘Kawaii’ culture, a deliberate strategy to deflect their war crimes, and have their culture instead known for hello kitty and other cute iconography. I won’t spend too much time getting into the history and concept of Kawaii, but I will link resources to learn more in the reading list at the end. How Japan is externally branded reflects this internal cultural denial of their rampant violence and imperialism, and just like the dairy industry across North America.

Two cows stand in grass with trees, a windmill, and a red barn behind them

Figure 2. Net Zero Graphic

The power of the dairy lobbyists in both the US and Canada are extremely strong. Just like the meat industry, dairy has the single interest of maximizing profits. They want to uphold a particular cultural hegemony to be successful in maximizing those profits. The culture they are building and maintaining is one where dairy and meat are central to the diets and lifestyles of the traditional all-around American family. However, the recent rise of alternative and plant-based milks has left dairy with an interesting new association, and one that is seemingly unfavourable to many gen-zers. Oat milk is cool, hip, and queer, and dairy milk is not. In fact, there’s been so much relevant cultural indicators of this shift, that some baristas will ask if you want a non-dairy milk right off the bat. Although the vast majority of these trendy cafes charging sometimes upwards of two dollars extra for plant-based milk will never be cool, hip, or queer. Now, the consumption of plant-based milks as a trend isn’t entirely evil, since I do marvel at the fall of big dairy, but there’s a fine line to walk when it comes to consumption because of ideology and out of an ethics, and consumption for status or for an attempt to fit in. This lends itself to unsustainability in behavior, since there’s no real backing to your choice, just a desire to be Instagram worthy. If you’re catching yourself choosing plant-based milks, that’s awesome, and hopefully you’ll continue reading this article and decide to cut out all dairy products, not just pick and choose for your morning coffee.

So, I mention queerness and oat milk not because I personally identify with this stereotype as a queer woman who drinks a lot of oat milk, but to draw our attention to the very deliberate ways that food choices reflect onto our culture and vice verca. Raw milk for instance has become another one of these ‘new’ trends in the world of food culture. The consumption of raw milk has been heavily connected with what many are calling the “crunchy to far right pipeline”. Influencers all over TikTok and Instagram preach the supposed benefits of raw milk, oftentimes arguing in tandem for the consumption of other raw animal products such as raw beef. These individuals may also be against vaccines, believe in a whole host of conspiracy theories and generally, are advocates for an alternative (conservative) leaning lifestyle. They may have started out more benevolent, going on juice cleanses, or even being plant based, but the years post pandemic we see this dramatic shift from silo to mainstream. I won’t really be getting into all the nuances of raw milk drinkers here as I don’t condone attention on conspiracy theorists or anti-vaxers, instead I bring them up however as an example of dairy’s association to right wing ideologies and dangerous portrayals of so-called health and wellbeing.

Part Three. The Dairy Industry is Anti-Feminist: Exploitation, and Rape

This will likely be the heaviest section of the article. Please read with discretion.

Cows, like human mothers, give birth after carrying their young for 9 months. Cows, like human mothers, lactate milk from their breasts as food for their young. Cows, unlike human mothers, have their young taken away from them at birth because the milk they produce instead actually for their calves, it’s for us – grown adults, children, and even pets. Humans are the only species on this earth that drink the breast milk of another species.

Farmers can’t waste even a drop of valuable profit filled milk, so the separation of calves and mothers happens typically right away or within a day. USDA statistics reveal that “97 percent of calves are separated from their mothers within the first 12 hours of birth” (Cehn, 2023). Once the milk production begins for the matured female cows they undergo mechanical milking – different from the joyful images you may have in your head of a gentle handle milking on an udder early morning at the farm. These machines are instead hooked to the cow’s udders, and they are milked 2 or 3 times per day (Cehn, 2023). Dairy cows are bred to produce over 10 times the amount of milk they would naturally make, which means many suffer from painful udder infections, often resulting in pus in the milk (Najana, 2023). Yuck!

The fate of those separated calves is much like the fate of their mothers. A lifeless adolescence void of companionship and bonding from their mother and siblings. The calves, unable to be breastfed are forced to consume bottled formula and confined to cramped quarters. Once the female calves hit 2 years old and are considered fertile, the cycle begins once again. Insemination tools (see Figure 3, although please note it is mildly graphic) are used to forcefully impregnate cows who have reached puberty. Just as their mothers were once forced to endure, the farmer’s hand is inserted inside the cow’s anus to complete this invasive procedure. Let’s pause here. The cow in that moment has zero ability to consent to what is done to her – and before we get caught up in the speciesist debate claiming that a cow’s ability or inability to consent is not worth our time, because they are just a cow, I want to remind everyone reading that a cow’s consent is just as important as our own consent. Behaviour imposed onto one living being reflects all living beings. Why should a farmer stop at forcefully impregnating cows. We know well from history that female bodies are constantly disrespected, and their autonomy compromised, all the same as these cows. The point isn’t whether one body belongs to a human, and one belongs to a cow, the point is that a patriarchal society will always jeopardize and take control of what they deem the subordinate. In this case the cow and the human are not so different in how assault and rape become normalized.

A diagram illustrates how to artificially inseminate a female cow.

Figure 3. Their Turn, 2016

So, after around 5 or so years of non-stop milk production, the female cows have served their purpose and are usually no longer able to produce any more milk. This doesn’t mean they get to live happy lives free from torture, no, these cows are useful still as meat and are sent to the slaughterhouse.

We have not mentioned yet what happens to the male calves, those who cannot produce milk. Male calves are typically raised to be beef cows, and undergo the torture of being overfed, and under stimulated. However, some are kept to be slaughtered immediately as veal meat, and in some situations, they are raised to be higher priced veal. Higher priced veal requires the calf to have tender, pale meat. This means they need to be underfed, enough to be low iron and anemic (Cehen, 2023). This portion of the industry is more widely rejected for the known and inhumane conditions the male calves are put in, however the connection between the dairy industry and the veal industry are inherently tied. To condemn one part is to condemn it all. This draws parallels to the conditions in which one overarching harmful industry, dairy, also influences the harms of another industry, veal. Just as a patriarchal society harms women, it also harms men. Men are perpetrators of most of the sexual assault and violence, not because they are biologically predisposed to be the agitator, the conditions in which this system allows their behavior to proliferate and go unchecked is the cause for attention. Fighting for justice and liberation as a feminist also requires the ongoing work to unpack how all genders are forced to conform to social norms and behaviors.

Cows possess intelligence, social bonds, the ability to grieve, and form memories. Their emotional and physical torment experienced during the course of their life as a dairy cow or as a beef or veal cow is not without its own form of trauma and lasting distress. Women and all genders who have suffered from assault and violence are not magically healed one day and left to forget all that was done to them. Cows, like humans deserve a life that is mitigated from unnecessary harm and unwanted experiences. 

Part Four. On the rights of mothers: Reproduction and Breastfeeding

The violation of a cow’s reproductive system draws parallels on the forced sterilization of Black, Brown, and Indigenous women across time and place. Paola Alonso, scholar at the Texas Women’s University outlined reproductive rights and eugenics in one of their papers. They point to one district Alabama court exposing “between 100,000 to 150,000 poor people were sterilized annually under federally funded programs, and others were coerced into consenting to sterilization under the threats by doctors to terminate their welfare benefits if they denied the procedure” (Alonso, 2018, p. 4). This was almost exclusively happening to Black and Latino women in the US, with Puerto Rico having some of the highest sterilization rates of women in the twentieth century (Alonso, p. 5). In Canada, a very similar project of sterilization was occurring for Indigenous women, notably one of these being Alberta’s Sexual Sterilization Act from 1928 to 1972 (Stote, 2019). The reasons being disdain for these population groups expanding, and a desire to control the levels at which they reproduce. While forced sterilization is happening less overtly today, the eugenics programming is alive and well. Discourse around who should be ‘allowed’ to have babies, and why is very prominent in immigration policies, and media propaganda. The rights of mothers to continue their bloodline, especially if it is one the ruling class does not view of worthy of life, is a radical act. This of course is determined by the important notion of choice. Anti-abortion rhetoric continues to serve as a political pawn, fueling religious and cultural talking points. The bodily autonomy of women here is no different than the bodily autonomy of a cow. Ultimately, the commodification of cows for meat or dairy is the crux here and what leads to all this in the first place. An ideology which marries the patriarchy and capitalism is indeed our society’s treatment of animals and by extension, women. Specifically, this connects race issues, feminism, and the rights of mothers.

The forced separation of cow and calf is no different than the forced separation and kidnapping of Indigenous children by social workers and other officials during the 60s scoop, a colonial tactic which continues to this day. The commodification of early child nutrition has meant than millions of babies across the globe do not consume the breastmilk of their mothers and are instead given baby formula. This is the colonial capitalist output of years of melding in the affairs of mothers and families. When the Gold Coast was fighting for independence from the British in the 1950’s, the colonial British government released a cookbook which they claimed to be a source for nutrition and cooking (Nott, 2019). A long-utilized tool, as we discussed earlier, food as a power grab was maintained and the cookbook argued to add milk in tea for extra protein, and further encouraged the consumption of meat, and fish which were not typical parts of a traditional diet. Moreover, the cookbook suggested that breastfeeding was not an adequate source of nutrition for babies and instead began to market baby formula as the necessary ‘missing’ part. John Nott, professor of medical history discusses the rise in bottle feeding across colonial African countries arguing that in Uganda, the percentage of children who were bottle fed in the early 1950’s went from 14% to 40% by the 1960s (Nott, 2019). Additionally, long time evil villain company, Nestlé was found to be melding with affairs in the early 1970s, depicting their employees as nurses in uniforms in various maternity wards across Africa, South America, and South Asia (Sartore, 2022). These ‘Milk Nurses’ encouraged the growing curated dependence on breast milk substitutes and is explored in more detail in Mike Muller’s 1974 report titled ‘The baby killer A War on Want investigation into the promotion and sale of powdered baby milks in the Third World.’ Here, we begin to understand just how integral Black liberation, and food politics really is.

This incessant shift towards bottle-feeding is nothing new however, it goes back even as far as 1939, when a speech given by Cicely Williams, a Jamaican physician on the Gold Coast, called out the marketing and policy shifts for baby formula “murder” (El-Sherbiny, 2022). Of course, much of this was guised under the banner of foreign aid, with the caveat however of introducing dependency on billion-dollar corporations like Nestlé. It was estimated in 2015 six companies, including Nestlé, “spend close to $50 for each baby born worldwide to market breast milk substitutes, a total of $6 billion a year” (El-Sherbiny, 2022). This is no different than pulling cow mothers away from their calves, who the milk is produced and intended for, and instead is fueling the pockets of the dairy industry. Just as Indigenous peoples across this globe were sold the lie that formula was better for their baby than their own breastmilk, we are complicit in the intertwining of claves consuming formula, cow mothers producing milk for humans, and human mothers “choosing” oftentimes to consume both formula and cow milk. (I say “choosing” because as we have just learnt, the push for formula and for cow milk is largely curated for profit and capital growth by the ruling class).

A much simpler and more natural (but less profitable) solution to all this we leave the milk produced by cows and humans for their own respective babies.

Part Five. Towards Anti-Speciesism

There’s no better way to close a piece on animal and human liberation than with a push for anti-speciesism. Anti-speciesism is in its simplest definition is the case for a dismantling of the unjust hierarchies and power structures which impose human exceptionalism and an argument against positioning humans above animals. Speciesism promotes the systems of which the dairy industry exists and continues to shift norms and practices that harm our ecologies. Working towards a world without racial capitalism and heteropatriarchal values means working towards a world without speciesism. There is no way around that.

Now, this is not to say the point of this entire article is to pressure or ‘force’ anyone to go vegan. I’m just here to expose the contradictions and leave you to figure out the rest. Because I am a Marxist-Leninist, I also know there is no ‘forcing’ someone to become a communist, because well, once you begin to explain the scientific empirically tested method of Marxism to anyone who has begun to seriously question capitalism and imperialism, the rest just falls into place. I believe strongly in my duty as someone with the resources, time, and privilege of education to share my knowledge and the knowledge of countless other scholars in an effort to inform and empower the masses. There is no reason to walk away from this article feeling guilty – I have consumed dairy for the better of my life as a person who was raised not as a vegan, and I imagine many of you are in the same boat. But it’s not too late to shift habits, and to become an outspoken advocate of an anti-speciesit future. Going vegan is a fundamental way to be a better feminist, a stronger ally to our Black, Brown and Indigenous friends, and to really begin to advocate for total liberation.

Note to readers: I did not cover anything relating to the labour rights of human industry workers, interconnections between human and animal under capitalism or studies showing higher rates of toxic health issues, and violence and aggression amongst meat and dairy workers. This is simply because the article would have gotten too long. That is to say, another article on those topics will be coming out soon. 

References

Alexander, P., C. Brown, A. Arneth, J. Finnigan, and M. Rounsevell. 2016. “Human Appropriation of Land for Food.” Global Environmental Change 41 (Novembe): 88-98.
Alanes, M. 2022. “Dairy in the Americas: How Colonialism Left Its Mark on the Continent.” Sentient Policy.
Alonso, P. 2018. “Autonomy Revoked: The Forced Sterilization of Women of Color in 20th Century America.” Health Equity 2 (1): 249–259.
Cehn, M. 2022. “What’s Wrong With Dairy & Cow’s Milk?“ World of Vegan.
Dairy Farmers of Canada. n.d. Net Zero by 2050 | Sustainability.     
El-Sherbiny, E. 2022. “Baby Formulas and Cash Crops in Africa Led to Poor Diets.” New Lines Magazine.
Hussain, G. 2019. “The Devastating Impact of the Dairy Industry on the Environment.” Sentientmedia.org.
James, S. 2015. “Got milk? (A Brief History).”         
Maclachlan, I. n.d. The Historical Development of Cattle Production in Canada.
Mc Geough, E., S. Little, H. Janzen, T. McAllister, S. McGinn, and K. Beauchemin. 2012. “Life-cycle Assessment of Greenhouse Gas Emissions from Dairy Production in Eastern Canada.” Journal of Dairy Science 95 (9): 5164–  5175.
Media, M. 2023. “California Milk Processor Board Launches ‘Get Real Inc’.” California Dairy Magazine.            
Mina Le. 2024. The Evil Symbolism of Milk.         
Muller, M. 1974. The Baby Killer.
Najana, P. 2023. “A True Feminist Is Also Vegan.” Medium.
Nott, J. 2019. “’No One May Starve in the British Empire’: Kwashiorkor, Protein and the Politics of Nutrition Between Britain and Africa.” Social History of Medicine 34 (2): 553–576.
Nuñez del Prado Alanes, M. 2023. Sentient.            
Sartore, M. 2019. “Nestle Bombarded Developing Countries With Their Baby Formula, and The Consequences Were Deadly.” Ranker.
Seger, S. 2023. Veganism Is Not Anti-Indigenous.
Staff, E. 2023. “RNG – Thoughtful Journalism About Energy’s Future.” Thoughtful          Journalism about Energy’s Future.
Stote, K. 2019. Sterilization of Indigenous Women in Canada. The Canadian    Encyclopedia.
Vergé, X., D. Maxime, J. Dyer, R. Desjardins, Y. Arcand, and A. Vanderzaag, A. 2013. “Carbon Footprint of Canadian Dairy Products: Calculations and issues”. Journal of Dairy Science 96 (9): 6091–6104.

Recommended Resources

Statistics and Data
Ritchie, H., M. Roser, and P. Rosado. 2023. “Meat and Dairy Production.” Our World in Data.

Collection of Animal & Earth Liberation Zines
Warzone Distro: Category: Animal Liberation & Earth Liberation. 2025. Noblogs.org.

Learn More about Kawaii Culture
Miller, L. 2011. “Cute Masquerade and the Pimping of Japan.” International Journal of Japanese Sociology 20 (1): 18–29.
Osenton, S. 2007. “Insidiously ‘Cute’: Kawaii Cultural Production and Ideology in Japan.” Library And Archives Canada = Bibliothèque Et Archives Canada.

Learn More about Veganism from Black Vegans

Events, Resources and More:
https://blackvegsociety.org
https://www.afrovegansociety.org/black-vegan-activist-resources

People to Follow:
Tabitha Brown @IAmTabithaBrown
John Lewis @BadAssVegan
Russel Simmons @UncleRush
Alexis Nicole Black Forager
Eats by Will @eatsbywill

Documentary:
They’re Trying to Kill Us (2021) directed by John Lewis and Keegan Kuhn

Music:
Wu-Tang Clan (most of the members are vegan!)
Stevie Wonder
JME
Lenny Kravtiz
Akala
Mya
Macka B

emilie isch (she/her) is an interdisciplinary scholar and community organizer currently residing on unceded Syilx Territory in British Columbia. 

Leveraging Sexism and Speciseism to Save Birds: Grinnell and Lemon’s Conflicted Conservation Efforts in the Era of Women’s Suffrage

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A frustrating reality of women’s history in animal rights activism is that many of the greatest leaders of the movement were incredibly inconsistent in their ethical positioning. Francis Power Cobbe, for instance, was a committed meat eater, while Anna Kingsford was not in support of women’s suffrage. Not all women in the movement, for that matter, were especially fond of Nonhuman Animals beyond the particular species they advocated for.

Prominent avian advocate and naturalist Elizabeth Grinnell (1851 – 1935), for instance, was a leading female voice in the movement to protect wild spaces and free-living animals. She was feminist in her critique of violent masculinity she saw manifest in boys with air guns attacking birds, yet she was also vehemently opposed to outdoor cats who stalked and killed songbirds. Grinnell (and her son Joseph, who often co-authored with her) was not alone in this position. Bird conservation was one of the first Nonhuman Animal rights and environmental campaigns, and many advocates were critical of the damage done by cats (Grinnell and Grinnell 1899, Grinnell and Grinnell 1900).

What was perhaps more unique about Grinnell’s position, however, was her vitriolic attack on unmarried women who she believed were the source of the problem. These women irresponsibly enabled free-roaming cats, she charged, and this was a direct result of their failure to meet their more fundamental duty as women to marry. Women could not control their cats as they were not controlled themselves.

The Grinnells (1899), not surprisingly, took issue with popular women’s millinery that incorporated birds’ corpses and feathers. “If these ladies stopped to see what they were doing, and to think of how ridiculous they look, they would never wear these ornaments, just like savages” (142), they attested, reminding readers that “all this suffering is just to satisfy the cruel pride of women and girls” (144). Historian Diane Donald agrees, noting the irony of women’s claim to a more sophisticated and moral intelligence amidst the rationalistic, detached mindset that predominated in patriarchal Western society and fueled colonial conquest: “The refinement and domesticity of the Victorian lady supposedly represented the antithesis of rough business in the wilder reaches of the Empire; yet she was enveloped in its spoils” (2019: 250).

Ironically, Grinnell’s own concern for free-living birds was deeply conflicted, as evidenced in her co-authorship of Game Farming for Profit and Pleasure (Huntington et al. 1915) and her editorial work on her son’s account of a naturalist trip to Alaska (Grinnell 1901). As was typical of zoological studies of the era, the latter publication documented a veritable massacre of free-living animals killed for sport, science, or sustenance along his journey. This was not seen as contradictory in the least. The rampant bloodshed that the Grinnells documented for a public audience was presented as part of the thrill of adventure. 

Despite its many complexities, many of which clearly failed both women and fellow animals, Grinnell’s work stands as an important political contribution from women in an era that otherwise barred women from participating in public affairs. In fact, nature conservation was one area of activism in which women, as “nature’s housekeepers,” could participate (Unger 2012). A number of women took action for birds, for instance, constituting one of the first women-led anti-speciesist campaigns. Catherine Victoria Hall, Etta Lemon, and several other women in Britain, by way of an example, launched the Fur, Fin and Feather Society in the late 19th century. Beginning as a social organization that met regularly in Croyden to raise awareness and funding for various free-living animal issues (Boase 2021), they would soon join forces with Emily Williamson to form the Society for the Protection of Birds.

The SPB bravely tackled the immensely profitable London feather trade that was decimating avian populations. While the society disrupted the normalcy of wearing birds and bird parts as fashion, the gender of these activists made collaboration with male-dominated ornithology societies difficult and elicited mockery from the media (Smith 2021). The patronage of Queen Victoria (lending the SPB its “Royal” status) would bolster the project and lead the way for legal protections for some species of birds.

As was the case in the United States, the United Kingdom also had difficulties marrying conservationist anti-speciesism with feminism. Tensions rose between the RSPB and the suffragettes (many of whom were also RSPB members), and the RSPB’s own founder Etta Lemon would become a leading member of the Women’s National Anti-Suffrage League. Ironically, she herself would become victim of sexism as she entered her older years. The RSPB, eager to distance itself from its perceived association with old Victorian-era women, ousted its own founder in favor of male leadership and more credibility in a patriarchal society.

References
Grinnell, J. 1901. Gold Hunting in Alaska. Chicago: David C. Cook Publishing Company.
Grinnell, E. and J. Grinnell. 1899. Our Feathered Friends. Boston: D. C. Heath & Co., Publishers.
Grinnell, J. and E. Grinnell. 1900. “The Damn Bird.” Land of Sunshine 13 (2): 90-97.
Huntington, D., C. Davis, and E. Grinnell. 1915. Game Farming for Profit and Pleasure. Wilmington: Hercules Powder Co.
Unger, N. 2012. Beyond Nature’s Housekeepers. Oxford: Oxford University Press.

Corey Lee Wrenn

Dr. Wrenn is Senior Lecturer in Sociology at the University of Kent. She received her Ph.D. in Sociology with Colorado State University in 2016. She was awarded Exemplary Diversity Scholar, 2016 by the University of Michigan’s National Center for Institutional Diversity. She served as council member with the American Sociological Association’s Animals & Society section (2013-2016) and was elected Chair in 2018. She is the co-founder of the International Association of Vegan Sociologists. She serves as Book Review Editor to Society & Animals and is a member of the Research Advisory Council of The Vegan Society. She has contributed to the Human-Animal Studies Images and Cinema blogs for the Animals and Society Institute and has been published in several peer-reviewed academic journals including the Journal of Gender Studies, Environmental Values, Feminist Media Studies, Disability & Society, Food, Culture & Society, and Society & Animals. In July 2013, she founded the Vegan Feminist Network, an academic-activist project engaging intersectional social justice praxis.

She is the author of A Rational Approach to Animal Rights: Extensions in Abolitionist Theory (Palgrave MacMillan 2016), Piecemeal Protest: Animal Rights in the Age of Nonprofits (University of Michigan Press 2019), Animals in Irish Society: Interspecies Oppression and Vegan Liberation in Britain’s First Colony (State University of New York Press 2021), and Vegan Witchcraft: Contemporary Magical Practice and Multispecies Social Change (Routledge 2026).

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Celebrating Lughnasa, Lammas, and a Plant-based Harvest Season

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Lughnasa is the first harvest festival of the year when the grain is ready to reap. The strength of the sun is now starting to wane as summer’s end is in sight, its energy now in the fields. Lugh is the Celtic sun god, and today is a fire sabbat honoring the sun’s power. In Irish Gaelic, Lughnasa is the word for the month of August.

This is an especially potent time for vegans, as the grain harvest is the first of the year’s harvest and it is decidedly plant-based (the final harvest of the year, Samhain, is a blood harvest). We can practice gratitude for the sun that continues to share its energy and provide food for us all to grow–humans, animals, and plants–without shedding blood. Instead, Lughnasa honors the sacrifice of the grain, the killing of plants as necessary to sustain life, part of the great ebbing and flowing of nature.

Lughnasa is also sunflower season, and, of course, the sunflower with its vibrant energy and promise of new growth with its ample seeds, has been a long time symbol of veganism. Now is a good time to practice some sunflower magic by eating some seeds at sunset and making a wish.

Sadly, in rural Ireland, Lugh has become personified in a wild-caught goat who is held captive on a tall platform over the Lughnasa celebrations for three days. This goat, known as “King Puck,” must endure terrifying heights, carnival commotion, bright lights, and the general stress of capture. The Puck Fair dates back to colonial times and likely the goat is used to symbolize Irish resistance, not being an authentic representation of Celtic Lughnasa at all. The practice persists despite many years of activist protest.

Practicing vegan celebrations of the sun’s passage is an important resistance to these modern appropriations. We can reclaim the life-affirming traditions of this season and celebrate by baking, eating some good bread, or taking action for those who have no bread, the children of Gaza being especially on my mind. 🌾

If you want to learn more about nature-based ritual work for vegan self-care, check out my new book, Vegan Witchcraft which is now available for preorder and releases this August on the new moon. This book is my Lughnasa harvest, finally reaped after three years in the works!

Corey Lee Wrenn

Dr. Wrenn is Senior Lecturer in Sociology at the University of Kent. She received her Ph.D. in Sociology with Colorado State University in 2016. She was awarded Exemplary Diversity Scholar, 2016 by the University of Michigan’s National Center for Institutional Diversity. She served as council member with the American Sociological Association’s Animals & Society section (2013-2016) and was elected Chair in 2018. She is the co-founder of the International Association of Vegan Sociologists. She serves as Book Review Editor to Society & Animals and is a member of the Research Advisory Council of The Vegan Society. She has contributed to the Human-Animal Studies Images and Cinema blogs for the Animals and Society Institute and has been published in several peer-reviewed academic journals including the Journal of Gender Studies, Environmental Values, Feminist Media Studies, Disability & Society, Food, Culture & Society, and Society & Animals. In July 2013, she founded the Vegan Feminist Network, an academic-activist project engaging intersectional social justice praxis.

She is the author of A Rational Approach to Animal Rights: Extensions in Abolitionist Theory (Palgrave MacMillan 2016), Piecemeal Protest: Animal Rights in the Age of Nonprofits (University of Michigan Press 2019), Animals in Irish Society: Interspecies Oppression and Vegan Liberation in Britain’s First Colony (State University of New York Press 2021), and Vegan Witchcraft: Contemporary Magical Practice and Multispecies Social Change (Routledge 2026).

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Imbolc, Ecofeminism, and the Romanticization of Rural Idyll

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Source: Wikicommons, Rasmus Fonseca

Celebrated around the first of February,1 the pagan holiday of Imbolc2 marks the turning point from deep winter to spring’s edge in the Northern Hemisphere. Imbolc was historically a point of celebration as domesticated animals were nearing the season of birthing. As such, dairy is perhaps the most ubiquitous association with this early spring festival (Greenleaf 2016). This connection is amplified by Imbolc’s alignment with Ireland’s Saint Bridget’s Day, Bridget being the saint of healing, hospitality, and nonhuman breastmilk. Modern ecofeminists, witches, and feminist pagans often frame this breastmilk as symbolic of nurturance, a “mystical gift” (Woodward 2021: 101).

Imbolc is traditionally aligned with exploitation of sheeps, and today, this relationship is romanticized as taking place in a peaceful rural idyll. The reality is anything but romantic, however. All ovine inhabitants of the “idyll” will meet a violent end, and many of them are separated from their mothers and sent on a harrowing journey to slaughter at just a few weeks old given the popularity of “lambchops” and “leg of lamb.” The peaceful scene of the pasture is far from the horror of the finishing floor where many victims are not even stunned before their throats are cut. Nearly three million sheeps slated for Halal or Kosher slaughter in the United Kingdom alone are fully conscious and not stunned before being killed.

The pasture itself is a site of considerable suffering. Mother sheeps are genetically manipulated to produce multiple children to maximize the surplus value to be exploited from their labour, leading to high mortality rates for both mother and children. Pregnancies coerced deep in the winter to meet spring market demands for babies’ flesh, furthermore, leave newborn lambs vulnerable to freezing weather. As a result, almost one in five British lambs do not survive to slaughter. All lambs are subject to “tail docking.” The severing of their tail is accomplished with a knife, hot iron, or a rubber band that causes slow necrosis, and anaesthesia is not offered. To increase their market weight, improve the palatability of their flesh, and reduce their capacity to resist the violence they endure in the trade, male lambs have a similar procedure inflicted on their genitals.

Source: Wikicommons, James T M Towill

Even in “wool” production, suffering is high; these sheeps also undergo manipulated pregnancies, early removal from their mothers, and unanaesthetised mutilations. The “live export” trade, furthermore, relies heavily on the production of sheeps’ hair. Once “wool” industry victims become burdensome and less productive with age, they are crammed onto transport ships to countries where they can be slaughtered for food and religious purposes. With animals exposed to extreme heat or cold, overcrowding, accumulating filth, poor air circulation, fear, and stress, conditions are so horrific on these multi-level ships that death counts are high. These ships occasionally wreck as well, with animals trapped below deck or flung into open sea where they die by drowning.

With pandemics (most of which have zoonotic origins) now a regularity, sometimes these ships will be denied port, leaving animals to suffer on board for weeks until they die of thirst or heat exhaustion. In these cases, Nonhuman Animals back up in their home countries as well, prompting hasty destruction. After Brexit and COVID-19, for instance, Irish dairy farmers experienced a “calf tsunami” as the domestic dairy industry expanded and international markets shrunk. Many infant boys were shot in the head by farmers a day or two after birth as farmers could not cope with their care as they awaited transportation to offshore slaughterhouses. Male babies are the inevitable “byproduct” from the systematic exploitation of female bodies and always meet with a violent end.

Modern witchcraft ignores these unsavoury realities of “meat,” “dairy” and birds’ eggs production, drawing instead on delusions of peaceful, consenting relationships with other animals. For instance, one Imbolc ritual invites practitioners to “celebrate the day by giving thanks for all the things that sheep have given us” including “fleece for sweaters and milk for cheese” with an “Imbolc prayer.” However, the process of domestication itself troubles the possibility of consent, and domestication by its very nature manipulates the minds and bodies of other animals to facilitate human mastery. Domesticated sheeps are born, live, and die at the whim of human desires.

Vegan feminism sees domestication as an anthroparchal system of oppression that intentionally undercuts the agency of Nonhuman Animals, locks them in bondage through physical and cognitive manipulations and architectural incarceration, and replicates anthropocentric hierarchal arrangements (Mason 1993). Regardless of whether this domestication takes place in backyards, rural pastures, or factory farms, it entails violence and oppression. This is no gift; it is theft.

The modern nature of Nonhuman Animal agriculture has not only rendered insensible the horrors inflicted on Nonhuman Animals, but it has also rationalised speciesist exploitation such that nonhuman bodies and excretions are readily available and artificially affordable for most. The ubiquitousness of animal-based foods has influenced witches’ dietary preferences. This, in turn, has shaped how sabbats are celebrated. Dairy and other forms of animals’ flesh in early agrarian societies would have been scarce, and were, in some cases, intentionally omitted through the rest of the winter months; this practice would be adapted into the Christian practice of Lent. Despite this modern emphasis on abundance and feasting, Imbolc was historically a time of purification, often calling for fasting. Fresh foods were scant and stored foods would be running low. Fasting may have taken on a spiritual, ritualistic quality as a measure to regulate food stores. Practitioners originally forwent any flesh, dairy, or eggs. Later, Lent laws would be relaxed, and fishes and other animals’ products might be allowed.

Today, few practice plant-based winter fasting, as Nonhuman Animal products have become so ubiquitous with intensive genetic manipulation and industrialized agricultural practices. Modern witches seem a bit unclear about this history. The Real Witches’ Kitchen, by way of an example, notes that “fresh food would not have been plentiful at this festival” (80) but nonetheless suggests that “lamb is ideal for this feast” (West 2002: 81). Likewise, The Witches Feast (Brooks 2023) offers a vegetarian stew recipe to celebrate Imbolc in an attempt at historical accuracy, but eagerly advocates roasting an “herby leg of lamb” for March’s spring equinox as this “delicious and impressive looking feast […] makes the most of the meat that would have traditionally been available at this time of year” (57). Imbolc, then, seems to be considered a celebratory time for drinking the breastmilk of pregnant mothers who are preparing to give birth to their babies, while equinox3 entails consuming the babies themselves.

It seems odd that the patriarchal domination inherent to domestication, reproductive manipulation, and blood sacrifice would remain so central to ecofeminist spirituality today. However, while it is true that speciesist traditions remain prevalent in many ecofeminist spiritual paths, being feminist practices, there are no set requirements for ritual observance. This suggests, to some extent, a degree of capriciousness and ample room for retooling for multispecies inclusivity. Bridget was not just associated with the birthing of new lambs and other animals destined for use and slaughter, but midwifery in general. After retreating and resting in the winter months and cleansing body and home, might new rituals for celebrating rebirth and renewal be developed beyond speciesist practice?

The Irish government, for instance, declared St. Bridget’s Day, February 1st, a national holiday in 2018. A corollary to the more equinox-aligned St. Patrick’s Day that follows in March, St. Bridget’s Day honours the major feminist achievements in recent Irish history. But advocates for the holiday emphasize the holiday’s importance in celebrating healing in an era of climate devastation. As the Director of Woman Spirit Ireland explained in an announcement of the new saint’s day: “In a post-Covid world, we will be able to reflect further on her role, asking how the integration of nature, culture and technology can serve to heal our wounds and the vulnerable earth.” Bridget, in other words, has come to embody an ecofeminist worker of magic, and this might easily replace the exploitation of sheeps and cows in a vegan Imbolc.

Notes

  1. Imbolc is rooted in Western Europe, but has also been practiced as Candlemas with the coming of Christianity. In the United States, it transformed into Groundhog’s Day. All variations celebrate the turning of the seasons, the release of winter, and the increasing daylight hours.
  2. Imbolc (pronounced “eem-ulk”) is an old Gaelic word that translates to “in the belly.”
  3. The modern witch community refers to spring equinox as Ostara, a reference to the “livestock” oestrus season.

References

Brooks, L. 2023. The Witches Feast. Salpe Publishing.

Greenleaf, C. 2016. The Book of Kitchen Witchery. London: CICO Books.

Mason, J. 1993. An Unnatural Order. New York: Simon & Schuster.

West, K. 2002. The Real Witches’ Kitchen. London: Thorsons.

Woodward, L. 2021. Kitchen Witchery. Woodbury: Llewellyn Publications.

Corey Lee Wrenn

Dr. Wrenn is Senior Lecturer in Sociology at the University of Kent. She received her Ph.D. in Sociology with Colorado State University in 2016. She was awarded Exemplary Diversity Scholar, 2016 by the University of Michigan’s National Center for Institutional Diversity. She served as council member with the American Sociological Association’s Animals & Society section (2013-2016) and was elected Chair in 2018. She is the co-founder of the International Association of Vegan Sociologists. She serves as Book Review Editor to Society & Animals and is a member of the Research Advisory Council of The Vegan Society. She has contributed to the Human-Animal Studies Images and Cinema blogs for the Animals and Society Institute and has been published in several peer-reviewed academic journals including the Journal of Gender Studies, Environmental Values, Feminist Media Studies, Disability & Society, Food, Culture & Society, and Society & Animals. In July 2013, she founded the Vegan Feminist Network, an academic-activist project engaging intersectional social justice praxis.

For The Planet’s Sake: Unpacking Common Reactions To The Word Vegan

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When I saw that the ocean was literally on fire in July 2021, besides experiencing a wave of panic because – the ocean was literally on fire – I was seeing a lot of discussions about what good are individual acts of accountability (such as recycling etc), when we have these giant corporations who cause this horrific level of destruction. That activists who care about the earth, need to focus mostly if not solely on corporate accountability. That the emphasis on individual actions places more of the responsibility and blame on the shoulders of the individual than the corporation.

[Video description: Part of the ocean is on fire and there are several people that are trying to put it out via what looks like boats with hoses on it. The footage is being captured via a helicopter which you can hear in the background. The next thing we see is from the helicopter again, this time a closer look at the fire itself. It is weird to see a body of water on fire.]

And to a certain extent, this is true. The powers that be will often promote individual acts while they approve new pipelines.

Related: Pipelines? Fracking? This is Fracking 101

Personally, I see individual acts of solidarity for the earth, as empowerment. So often we need to petition the powers that be to do the right thing, and keep protesting till they cave to public pressure and/or lack of profit (as we should). But with individual acts, we don’t need permission. We have the power to create change in that moment and that is powerful – especially when done on a collective level. That being said, are single acts like recycling enough? No. I think because we are at this level of destruction, we need as many tactics as possible.

That said, let’s discuss one tactic in particular that some people have this instant negative reaction to. It’s one of the largest contributors to climate change. Science has been saying this for years, and yet when the topic comes up? There is often these strong emotions that arise. What is it? Refraining from supporting animal agriculture aka: veganism or plant based. So, let’s break it down & unpack some of the most common reactions. No judgment. The topic of food is complicated, emotional, it’s tradition, it’s cultural and sometimes even religious, so it makes sense that it can bring up strong feelings for people. But if we can address and unpack the root of these feelings, it’ll be easier to embrace a plant based lifestyle (as much as one can) and that’s one more tactic in our tool box.

In the end, animal agriculture is one of the largest contributors to climate change and so we really can’t afford to let these feelings get in the way of saving the planet.

Feel free to skip the questions that aren’t applicable to you.

Wait a minute, so you’re vegan?

Yup.

Photo source: vegan food and living.com

So aren’t you just imposing your beliefs on people?

While I am vegan for various reasons, what I am talking about here is not a matter of belief. It is a matter of science & facts.

Related: Chili On Wheels was started by Michelle Carerra and provides vegan meals (and more) to those in need.

Yeah, but how are burgers etc. harming the earth?

It’s not just about cow farts, though that is part of the problem, as US Methane emissions from livestock and natural gas (fracking) are nearly equal.

It’s a matter of land. Animal agriculture is responsible for up to 91% of Amazon destruction.

It’s a matter of water usage. Agriculture is responsible for 80-90% of US water consumption. 56% of that goes towards growing crops for the livestock.

It even contributes to world hunger. 82% of starving children live in countries where the majority of crops are fed to animals, and the animal product is then sold to and eaten by western countries.

There is so much more to say on this, and I don’t want to inundate you with statistics as I know that can be overwhelming. If you like, you can read more. The point is that it’s absolutely devastating to the environment.

Yeah, but don’t humans need to consume animals for proper nutrition?

According to science, humans are not obligatory carnivores, meaning that we don’t need animals for proper nutrition. We can get enough via plant based sources.

Photo source: insider.com

There is often this myth that if you don’t eat meat, then you’ll become weak, but there are so many professional athletes and bodybuilders who are vegan. And if they can perform at this professional level, then us average people will do just fine.

How much protein do we need?

According to a Harvard health blog (and what seems to be the consensus), “To determine your daily protein intake, you can multiply your weight in pounds by 0.36“ That said, if you go on fitness websites, they will often have protein intake calculators that you can use to get a number that is more specific to your level of activity. For an example, I once knew a vegan who ran marathons, so he consumed more protein (and calories) than I did.

Because of my health / disability, I can not go fully vegan, but when I say that, vegans call me a liar. Some of them give me unsolicited advice, saying that a vegan diet could “cure” me. As a result, the topic of veganism brings up bad feelings.

Unfortunately, I hear this far too often. I don’t know why some vegans think they’re this instant specialist that is qualified to give advice to all people. Or why some think that a healthy vegan diet is this cure all, as it’s not. I eat a fairly whole food vegan diet, my spine still requires that I get around via a motorized wheelchair. There is nothing wrong with that. I am disabled and proud. I need my rights and access, not a cure – and certainly not unsolicited health advice.

I think part of the reason some vegans don’t believe people, is that sometimes people say things like “I could never live without dairy cheese” (as an example) but they could. They just don’t want to, which is different from someone who legitimately can’t for medical reasons. So it leads to some vegan activists to be skeptical, but they are forgetting that not everyone is able bodied and needs do vary. In the end, if someone says I can’t do this thing for medical reasons, I believe them because I’m not a doctor and it sucks to not be believed.

Photo source: PETA

My advice is to do what you can. Not everyone can contribute at the same level of intensity, but everyone has something to contribute.

This is also true for people who live in food deserts and don’t have the same access to some vegan foods that others do. Or those who live in areas where dairy/meat is cheaper than the plant based alternative and you’re on a tight budget etc.

Related: Why Banning Straws Hurts Some People (Video)
Related: Is Veganism Ableist?
Related: We Need Power To Live: One Way Climate Change Impacts The Disability Community

Photo source: inspired taste.net

So you’re saying because I eat meat (etc.), I’m a bad person?!

No. Unless you were born into a vegan family, you grew up eating meat and/or dairy. My family is Jewish so it was considered a treat to go to the local deli and get a sandwich that literally had a pound of meat in it, that was given to me as a child. I was told as a kid that cows need humans to milk them or they will explode (which I kind of laugh at now, because that’s just now how it works. They’re mammals. They only produce milk when they have a baby to feed.) The point is, it’s all very normalized so, I get it. There’s a lot of misinformation that we are told as kids about animal agriculture, but like a lot of things we were taught as kids, that just weren’t right, as we get older and hopefully wiser, we can choose to level up. This is part of our responsibility, especially since this isn’t just about us and a sandwich, this is about the planet and thus about us all.

Related: Why Is Climate Change a Racial Justice Issue?

I once met a vegan who made derogatory comments (towards myself and/or people I care about / have solidarity with) and now I associate a plant based lifestyle with that behavior.

I hear you. I’ve certainly met my share of vegans who were blatantly and un-apologetically ignorant. I’ve also met people in the anti-war movement and people in the environmental activist movement etc. who were also like that. In any case, it’s not okay.

I think it’s extra complicated though with veganism because it is such an emotional topic to begin with. But in the end, I think it’s important to separate the person(s) from the cause, meaning that just because I meet someone who is a prick and/or ignorant etc. it doesn’t make fighting climate change or war a bad idea. It doesn’t make veganism a bad idea either.

Also keep in mind that while some vegans (or vegan-ish people) get into Animal Rights and take it to the streets, this is not a requirement. You can just go about your life and be as plant based as you can and that’s fine.

Related: The Sistah Vegan Project is a great resource.
Related: UK based Fat Gay Vegan has a great blog and podcast
Related: Vegan Bodega Cat is a NYC based vegan youtuber with Arab roots.

Photo source: well and good.com

Related: Jenné Claiborne from Sweet Potato Soul wrote “Sweet Potato Soul: 100 Easy Vegan Recipes for the Southern Flavors of Smoke, Sugar, Spice, and Soul : a Cookbook“

But food is part of my culture, it’s tradition and/or in some cases, part of sacred rituals in my religion

As far as tradition and culture goes, there are a lot of people like Sweet Potato Soul who are taking traditional meals and making them vegan, so that might be one route.

There are also some people who are religious and are taking traditional recipes and making them vegan.

But at the end of the day, that’s something that you need to figure out how you want to navigate. And if there are some things that are sacred and can’t be made vegan, then try to be vegan in other ways

Photo source: veg out mag.com

Where do I even begin?

Vegan Kit is a free resource. Keep it mind that it was put together before all these realistic vegan meats alternatives came out. Now you can go to Burger King and get a vegan burger. You can get vegan fried chicken at KFC. It’s actually become quite common to see vegan options at fast food restaurants (depending on where you live).

There are also a slew of accidentally vegan junkfood that you can get in stores.

A lot of people find Meatless Monday to be a great way to dip their toe in the water. It’s also a great resource for recipes.

Speaking of recipes, there is also an abundance of vegan meal and snack ideas online that are available for free. In addition to Sweet Potato Soul, and Vegan Bodega Cat, I also enjoy: The Unhealthy Vegan (who makes decadent but easy vegan food), Candice from The Edgy Veg , No Egg Craig , Tabitha Brown and Lisa from The Viet Vegan.

Photo source: the viet vegan .com

So, that’s it. I know there is a lot going on right now in the world, but I do hope that when you can, you will really think about this and add this tactic to what you are already doing. It doesn’t have to be this huge instant change. Start by eating one plant based meal and go from there. Thank you for your time and I shall “see you” in the fight.

This essay originally appeared on Rebelwheels’ Soapbox in 2021.

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.

Vegan Sustainability

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The term ‘sustainability’ has been critiqued as being performative and devoid of meaning. Sustainability at its core is understood as the drive towards maintaining ecological balance. It is a word that inspires strategies that are greener and considers the consequences and potential impact of extractive industries and depletion of natural resources on future generations. However, sustainability as a term has been misused, manipulated, and commodified. As vegan organizations grapple with critiques of colonialism and white supremacy, it is imperative to do the work to decolonize this movement and imagine a just vegan sustainability framework.  In this piece, I offer recommendations on how to decolonize sustainability and fight for land justice, animal liberation, and food sovereignty in order to save the Earth and ourselves. It is time for a total overhaul of our food system itself.

Sustainability for Who?

This question of ‘sustainability for who’ is at the heart of this conversation. While affluent countries in the Global North emit the majority of emissions behind global climate change, countries in the global South not only face more consequences, but also are scapegoated in discussions of climate justice. If sustainability is operationalized as prolonging the current economic system and keeping things ‘business as usual,’ marginalized communities, both human and nonhuman, will continue to suffer.

In many ways, sustainability has been weaponized against the Global South and other communities that have been historically harmed by colonizing nations. The most obvious and insidious use of sustainability as a continued form of colonialism concerns population control. This discourse posits that the current amount of resources on the planet cannot sustain the current population and, therefore, countries with high birth rates should introduce population regulations. This discourse is saturated in white nationalism, is built on the continuing legacy of genocide and eugenics, and is integral to the contemporary ecofascist movement.

Usually this ‘family planning’ rhetoric is espoused by white environmentalists from the global North, such as Carter Dillard, Senior Policy Advisor to the Animal Legal Defense Fund who founded the family planning organization Having Kids, concerning rising population in the Global South. Dillard’s argument for a family planning modeled built with equity in mind posits that the most vulnerable population: children, specifically future children. As he argues, a human rights based approach “would protect [children] from being brought into the world beneath a particular threshold of well-being,” meaning that an unborn child would be more ethical, under this framework, than a poor child.

Dillard is aware that there is “a lot of history — around eugenics, foreign aid, welfare reform, etc. — [that] supports [the] argument…[that] focusing on population is actually a way of targeting the poor and people of color, rather than targeting the rich white men driving the fossil-fuel industries” but decides to instead focus on the to-be-born who he believes ethically should stay unborn. This continuation of colonial logics saturated in sustainability rhetoric illustrates that a new conception of sustainability is necessary to move forward towards a just future. I believe that integral to this conception of sustainability is an analysis of what historic harms have been done to previously colonized countries, how capitalism continued to propagate extractive industries in these nations, and how the Global North will hold itself accountable for this legacy of climate change.

Decolonizing Sustainability

What would a sustainable future that encompasses the needs and considerations of the Earth and nonhuman animals look like from a decolonial perspective? Any future-oriented vegan organization must be focused on acknowledging its pattern of centering white male voices from the Global North and espousing damaging colonial rhetoric. Doing this work—not to perform solidarity but to enact it – begins the slow process of building relationships with communities that the vegan movement has marginalized and tokenized.

While not a vegan organization, groups could learn a lot from  Soul Fire Farm. Soul Fire Farm is a Black-led multi-racial sustainable farm that challenges injustice in the food system and it is also leading a reparations movement for Black farmers. Case studies like Soul Fire Farm offer examples of how to do food justice right:

  • Build community and partner with activists, networks, institutions, and indigenous tribes.
  • Create spaces to heal from generational trauma.
  • Offer solidarity-shares and distribute to your communities.
  • Tell stories and raise historically marginalized voices and histories.
  • Engage in radical self care and create a healthy work culture.
  • Participate in regenerative farming practices based on respect for non/humans.
  • Create workshops that equip marginalized folks with the tools to create their own movements.
  • Collaborate with and act in solidarity with indigenous communities.
  • Give your land back to Black-Indigenous farmers.

It is only through true, non-performative reparations that we can undo the harm of food apartheid together.

This work is necessary in order to grow regional partnerships with sister organizations and begin working towards sustainable farming, environmental stewardship models, and food justice. Consider language justice and indigenous land ownership throughout entire project, build a portfolio of insights from model organization’s programming, and consider the advice of land and farm elders. Always ask, “How will the work stay grounded in truth and reconciliation between black and indigenous people? How will these communities be provided access to power building opportunities? How can my organizations create autonomous spaces for these communities?”

Vegan Sustainability

This conversation concerning sustainability is tackled directly in the new film, “We Fly, We Crawl, We Swim” by the collective Just Wondering and has been celebrated in film showings across the world. Just Wondering creates animations that make posthumanist and critical animal studies theories digestible and understandable. Their videos also challenge the status quo and illustrate how normative power structures are inherently oppressive and marginalized people, nonhumans and the planet “We Fly” argues that environmental justice cannot be accomplished without challenging the current systems at fault for pollution—capitalism and its obsession with consumption and commodification. Just Wondering’s solution: creating a multispecies society that views the more-than-human world as kin and changes our economic system with their needs and consideration in mind.

A true sustainability—one that not only regulates harm but abolishes it—is predicated on the embracing of a multi-species liberation. Performing sustainability in order to continue extractive practices only reifies the structures that support this exploitation of people, non-human animals, and the environment. In order to build a multi-species solidarity future, it is imperative that we not only predicate social justice movements on environmental justice, but that we also reform our current economic system towards a more just commons-based society that includes the needs of non-human actors and actants. I view this framework as a ‘vegan sustainability’ and believe this is the sustainability we should work towards in the future.

Vegan sustainability is built upon the following tenants:

1) Animals and the environment are worthy of care and moral consideration.

2) Capitalism is the underlying current that is behind the current commodification and exploitation of people, nonhuman animals, and the environment.

3) Nonhuman population deserve recognition of their autonomy and should be viewed as political persons.

4) Harm has been wrecked on non-human and marginalized human communities and these population deserve accountability and reparations for this harm. 

5) A just world and just future outside of our current system is possible and attainable.

Just Wondering’s main argument is one of idealism, not self-defeating pessimism. They posit that it is not only conceivable but achievable to imagine and create a society that is anti-capitalism, anti-specieisism, anti-white supremacy, and anticisheteronormativity. It is through this framework of vegan sustainability, an off-shoot of the revolutionary potential of vegan politics, that we can move towards an economic reformation outside of our contemporary systems of violence and towards total liberation.

Z. Zane McNeill is an activist-scholar, co-editor of Queer and Trans Voices: Achieving Liberation Through Consistent Anti-Oppression, and the founder of
Sparks & McNeill.