Anna Kingsford, Britain’s first qualified female medical doctor, was especially horrified by the burgeoning vivisection industry in the 19th century. Women were disadvantaged by their societal exclusion when protesting men’s scientific violence against other animals, but Kingsford’s medical training granted her access, insider knowledge, and proof that a degree could be earned without harming other animals. She also used her medical training to produce research that supported the suitability of plant-based eating, information that was largely absent in a society that was only just coming to discover and understand the science of nutrition.
When science and medicine proved ineffectual in her liberation campaign, she turned to the psychic realm. She levied psychic attacks on European vivisectionists, aiming not just to disrupt their work but reportedly to end their lives.
In the history of Nonhuman Animal rights, Kingsford is remembered as one of the first vegetarian feminists, bravely resisting anthroparchal violence in an era that offered little platform to women. But I would suggest that Kingsford should also be remembered as one of the first vegetarian witches. She certainly believed male vivisectionists were such—for Kingsford, these were not objective, calm, scientists; they were instead sorcerers engaged in black magic, fiendish for the blood, gore, and suffering associated with their laboratory torture.
Like the 20th century feminist witches that would follow her, she believed in reincarnation. Nonhuman Animals, she warned, were due considerable karmic compensation. Vivisectionists, then, if not to meet any justice in this life, would surely meet it in the next. Her belief in the afterlife of Nonhuman Animals perhaps offered some sort of solace. In her metaphysical work, these victims finally had voices, speaking to her in seances.
Although Kingsford may not have identified as a witch (while she was influenced by a variety of world religions, she was an avid Christian), the same concentrated intention for ending patriarchal violence and enacting justice through metaphysical means would be taken up by second-wave feminists in California a century later.
Work Cited
Budapest, Z. 1986. The Holy Book of Women’s Mysteries: Feminist Witchcraft, Goddess Rituals, Spellcasting, and Other Womanly Arts. Oakland: Consolidated Printers.
Ferguson, C. 2022. “Anna Kingsford and the Intuitive Science of Occultism.” Aries—Journal for the Study of Western Esotericism 22: 114-135.
Dr. Wrenn is 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.
The abolitionist faction of the Nonhuman Animal rights movement is unique in the movement because it specifically values intersectionality. That is, abolitionist activists recognize that sexism, racism, heterosexism, and other isms are as morally problematic as speciesism. Indeed, many abolitionists recognize that these systemic discriminations are actually entangled and mutually reinforcing.
Intersectionality is not only applicable to general society, it has relevance within social movement spaces as well. The Nonhuman Animal rights movement is male-dominated with a female majority and sexism has been heavily documented. It is a movement that is also white-dominated with few activists of color offered platform or leadership and a notoriously racist past with regard to campaigning and claimsmaking. Acknowledging these connections in social justice efforts is so very important for counteracting oppression.
In a movement that opposes inequality but still evidences inequality in its interactions with activists and members of the public, a strange situation occurs in which inequality may persist unchecked amidst efforts to resist it. Following many years of social justice campaigning across several social movements, few would openly admit to being bigoted today. Most like to think of themselves as upstanding and moral. Similarly, in an era in which diversity is theoretically embraced as a social good, most people champion diversity. If most agree that bigotry is bad and diversity is a worthy goal, why the persistence of bigotry and exclusion?
Because discrimination is often hidden or abstracted through institutionalized practices, it becomes more difficult to identify. With discrimination hard to “see” (at least to those who benefit from it or who are otherwise not impacted by it), a disconnect between theory (philosophical support for social justice) and practice (physical support for social justice) emerges. Oppression is systematic, and, at least in the West, individualism makes it difficult to understand how each one of us is shaped by that system and how we, in turn, contribute to that system through passive (or active) compliance. Those who are relatively privileged may view themselves as allies against oppression, but will not always recognize responsibility for that oppression or personal benefit from it.
It gets even trickier in a social movement space in which activists actively embrace intersectionality theory and diversity goals. More than the average citizen, a social justice activist is personally invested in an anti-oppression identity. For some, this means regular interrogation of oppression in all its forms paired with active self-reflection. Being an ally is not easy, as it can require unlearning quite a lot of socialized norms and values, resisting entrenched social systems, and giving up privilege. It takes humility and a willingness to make mistakes and feel uncomfortable sometimes.
For many others, however, the intersectionality identity simply becomes a badge to be worn. Anyone can wear the badge, whether or not they actually do anything to earn it. Even worse, the badge can become a form of authority. With the badge brandished, it becomes difficult to challenge activists who engage in harmful or problematic practices. The badge can also create a psychological barrier for the wearer who may become less willing to acknowledge challenges as valid.
Unfortunately, this is a persistent issue in anti-speciesist spaces, including the abolitionist faction (despite its principled commitment to intersectionality). Privileged abolitionist vegans regularly flash their ally badges while simultaneously blocking intersectionality efforts. Some years ago, Sarah Kistle of The Abolitionist Vegan Society terms these persons “Badge-allies.” Badge-allies create another barrier to meaningful feminist discourse and complicate the possibility of implementing anti-oppression practice.
By way of some examples, women who have critiqued patriarchy in the movement have been accused of “misandry” and subjected to coordinated stalking and bullying campaigns. Women of color introducing conversations about race have been harassed and deplatformed, as their criticism of white supremacy is interpreted as “racist.” The majority of the accusers, bullies, harassers, and gatekeepers in these cases were white men (and many white women). Wielded in these ways, intersectionality becomes a strategic weapon for privileged people to protect their privilege and protect themselves from criticism.
These actions reflect an element of conscious discrimination, but they need not always be intentional. Microaggressions are also heavily used by Badge-allies. Again, few persons today see themselves as bigoted, but they can still engage in discrimination in unintended or unconscious ways. Microaggressions can include interruption, cat-calling, sexualizing, or desexualizing, misgendering, tone-policing, delivering or laughing at a sexist or racist joke, dismissing, downplaying or ignoring the experiences of a marginalized group, and denying the reality of sexism, racism, and other forms of oppression. Badge-allies are less likely to see microaggressions of this kind as aggressive or discriminatory because they have self-identified as intersectionally conscious.
Being an ally means more than simply wearing the identity like a badge. True allyship requires action and open dialogue with the marginalized groups that are being represented. Intersectionality is not a means for protecting privilege and shutting down critical discussions. It was developed as a philosophical tool for acknowledging a variety of experiences and how several core systems of inequality and mechanisms of oppression operate in similar, mutually supportive ways to shape those experiences. Intersectionality is a map for resistance, not a manual for maintaining a broken system.
An earlier version of this essay first appeared on The Abolitionist Activist Vegan blog on April 2, 2015.
Dr. Wrenn is 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.
The cultural drive for men to consume other animals is well understood in the social science literature, but less research has examined how women as a distinct social class might also wish to consume Nonhuman Animals, and, more specifically, why women might actively resist vegan outreach efforts.
For some women, the alignment with male consumer behaviour and value systems could indicate an attempt to bargain with patriarchy, a strategy some women use, whether consciously or not, to protest their station as a woman or even improve their status by aligning with male power.
Other women may celebrate their consumption of other animals as a demonstration of their improved social status in a “postfeminist” society. Women and girls, after all, have been systematically denied access to higher-value foods, such as animals’ flesh. Many are deprived of sufficient calories due to cultural norms.
Women’s access to animal bodies may therefore signal “We’ve come a long way, baby.” Claiming “meat” allows women to claim their power. To this end, many feminists are resistant to vegan claimsmaking, arguing that food deprivation and dietary dictates are sexist.
Although feminism has historically employed consciousness-raising to awaken women to their personal and shared oppressions, the neoliberal influence over contemporary feminism has encouraged more feminist attention on individual freedom and considerably less on collective liberation. As a result, mainstream feminism has obstructed solidarity with other animals, as the requisite adoption of a vegan diet is dismissed as a matter of “personal choice.”
Sociological and psychological research on the relationship between gender and veganism often feeds the scientific trend in reifying gender essentialism (assumed fixed differences between women and men), focusing on women’s tendency toward plant-based eating and men’s tendency to eat more “meat.” More research, however, is needed to address a trend that is frequently overlooked in the literature: despite women’s cultural affiliation with other animals, most women continue to them.
Dr. Wrenn is 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.
Vegan feminism is not only a critique of women’s experiences, the feminization of protest, the sexual and sexist exploitation of animals, or the patriarchy in the abstract. To be fit for purpose, vegan feminism must also contend with the male experience. Anthroparchy, a social system of human and male rule, is a conflict-based, hierarchical arrangement of power that is especially detrimental to women and other animals, but it is also detrimental to boys and men.
Vegan feminism examines sociological, psychological, and social work research on the relationship between masculinity, speciesism, and wellbeing. Research increasingly demonstrates that men’s aggressive or demeaning attitudes toward nonhuman animals are linked to similar attitudes toward women and other marginalized groups, but masculinity itself is quite fragile, requiring its adherents to constantly navigate a hierarchy of worth that regularly threatens to degrade the status of boys and men at the hint of any weakness.
Because masculinity is primarily enacted and demonstrated through power over others, boys and men who lack access to this power (such as those from the lower classes, communities of colour, or the global majority) will be at a disadvantage. All men, regardless of background, are expected to participate in this conflict-based social system and may be punished for deviating. This is certainly the case for vegan men who must balance their compassion for other animals with the societal pressure to appear tough and dominant.
Ultimately, the anthroparchy facilitates a type of toxic masculinity by enforcing violent, dominant, anti-social attitudes in boys and men. The considerable expectation that boys and men consume animal products, for that matter, creates–quite literally–a culture of toxic masculinity, as they will experience higher rates of fatal and chronic diet-related diseases resulting from their embodiment of masculine gender norms through food.
Lastly, vegan feminism acknowledges masculine norms as they persist in the animal rights movement. With compassion for other animals and plant-based eating considered feminizing traits, male-identifying activists sometimes work to protect their fragile masculinity with aggressive, confrontational, and even violent tactics and macho claimsmaking. Ultimately, it is argued that the protection of masculinity in anti-speciesist efforts only buttresses the problematic anthroparchal social system that the animal rights movement hopes to dismantle.
Dr. Wrenn is 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.
Vegan Camp Out is a British vegan festival held every uly that gathers thousands of attendees for a weekend of vegan talks, activities, and socialising. With tickets starting at £85 pounds, Vegan Camp Out is hardly an accessible event. Folks who rely on mobility devices would also find the campground difficult to access. Women, too, it seems are having issues with accessibility. Year after year, “the world’s largest vegan camping festival” features a nearly all-male lineup.
In 2023, Vegan Camp Out highlights 20 speakers and performers on its promotional flyer. Only 6 of them appear to present as women.
In 2022, it highlighted Earthling Ed, Evanna Lynch, Simon Amstell, Lucy Watson, JME, Gaz Oakley, Bimini Bon-Boulash “and many others.”
In 2021, it celebrated its “incredible line-up” of Russell Brand, BOSH!, Chris Packham, Joey Carbstrong, Benjamin Zephaniah, P Money, Cosmic Skeptic “and more!”
In 2019, it cheered its “impressive line-up” of Earthling Ed, Matt Pritchard, Shikari Sound System, Akala “and many more.”
In 2018, it touted its “fantastic line-up” consisting of Simon Amstell, JME, Macka B, Neal Barnard, Melanie Joy, Heather Mills “and many more!”
The above highlights pulled from the Vegan Camp Out “Previous Years” website (as of April 23, 2023) include 28 speakers and artists. Only four of them present as women (in addition to Bon Boulash who is openly non-binary). The other female speakers, we are left to assume, must be counted among the “many more.”
The fantasy that Vegan Camp Out nurtures, whether intentionally or not, is a vegan movement by men for men. Too often in social movements, women are not deemed worthy of political thought or organizational contribution beyond making coffee and copies or serving as groupies. In the animal rights movement, which is comprised of a female majority (approximately 4 out of 5 vegan activists are women), the invisibilization of women exemplifies institutionalized sexism. It misrepresents, devalues, and erases women’s contributions while platforming men as more interesting, intelligent, and appropriate for leadership.
When challenged on this misrepresentation, Vegan Camp Out responded to me via Facebook on April 20, 2023, noting that their mostly male approach is acceptable because “the number of high profile acts/activists is [not] always proportionate” and “we book our line-up by listening to who our audience wants us to see, rather than us specifically.”
It is a Catch-22. Vegan Camp Out defers to audience polls to determine who will be approached as a speaker. Yet, with perpetual all-male lineups across the animal rights movement, how could the average activist be expected to know of any speakers who are not male? Women aren’t granted platform and this, in turn, ensures they will not be granted platform into perpetuity.
For that matter, the reality is that our society is sexist and male-favoring. Women, too, are socialized by patriarchy. The point is that movement leaders like Vegan Camp Out are in an important and influential position to develop the movement rather than replicate its weaknesses. Rather than recognize this responsibility, leaders too often dismiss anti-sexist critiques with gaslighting.
Vegan Camp Out furthers:
We don’t just book other people that our audience aren’t interested in seeing just to increase the number for that demographic, as we don’t book people based on their race or gender as that would be discriminatory and something we don’t agree with.
Vegan Camp Out bills itself as “The UK’s Best Vegan Festival.” This means it is in a unique position of professional obligation. When feminists and anti-racism activists raise attention to inequality and demand intervention, a common liberal response is to charge them with “reverse sexism” and “reverse racism.” This kind of response is an effective means to resist meaningful diversity efforts and maintain systems of inequality. It is effectively anti-affirmative action to the effect of maintaining white male supremacy. As a social movement, we have a duty to challenge inequality, not make excuses for it.Particularly for community leaders like Vegan Camp Out, it is vital that platforms are used to promote the world we want to see rather than replicate inequality and marginalization.
The vegan feminist community calls on organizations and individuals to do better. Organizations should actively ensure a diversity of contributors (and accessibility for a diverse audience). Men should boycott events that do not have some semblance of diversity in representation. Everyone can nominate more women, trans women and men, non-binary people, people of color, people with disabilities, and other folks from marginalized groups who, despite their marginalization, have important things to say. Everyone can read more of their work, reference them more, and make space for their ideas and experiences that might differ from the middle-class white male Western experience.
This is not just a matter of equality for our movement, but it is of vital importance for creating a robust and effective movement. Western white men created many of these problems, we should hesitate in deferring to Western white men to fix them. Their expertise should be integrated into a multifaceted repertoire of tactical knowledge and theories of change, not rise to the top of that repertoire and crowd out the rest. This is not a matter of divisiveness; it is a matter of consistency in the anti-oppression work we engage in anti-speciesist spaces. To achieve total liberation for all species, vegan activists must also examine their own participation in inequality. If we, as a movement, cannot take seriously gender discrimination, this renders dubious our challenge to species discrimination. Why? Because oppressions share similar roots and mechanisms; sexism and speciesism are intimately entangled.
Contact Vegan Camp Out and ask that they step up as movement leaders and ensure a more diverse program:
Dr. Wrenn is 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.
Menstruation, although generally absent from vegan feminist theory, is central to both gender and species boundary maintenance. Menstruation has historically served as a potent symbol of female animality and has been used as justification for ostracization, segregation, and subjugation. It is seen as the root of female irrationality. It is a marker of uncleanliness and even moral failing. Meanwhile, women who cannot menstruate–such as menopausal, intersex, or trans women–are framed as alien or burdensome and are pushed to the margins. The stigmatization of menstruation is so powerful that this very important marker of vegan feminist intersectionality—the shedding of blood—is practically unexamined.
When we think of menstruation, we primarily think of female humans, but many mammals menstruate. Menstruation is only discussed in the anti-speciesism discourse, however, in a sterile manner. Activists generally do not even acknowledge its role. Billions of chickens the world over are exploited each year for their menstrual capabilities. Cows and other female domesticates in the agricultural system and companion animal industry, furthermore, are labeled “spent” and sent to slaughter or are euthanized when they menstruate and “fail” to become pregnant. Women, too, are vulnerable should they “fail” in this regard. Period politics are also integral to the derogation of transgender women, nonbinary and intersex persons, women with certain disabilities, older women, and other feminized groups who no longer mensturate or never did in the first place.
Period politics, furthermore, feed measures of sexual control that are couched in animality. Menstruation or “moon time” has been linked, for instance, to misogynistic and ableist stereotypes about women’s mental stability. Women were literally believed to be under the lunar influence, exhibiting lunacy when they bled. Because rationality is considered one of the key demarcations of humanity from other animals, women’s ability to menstruate and the associated lapse of rationality essentially categorized women as less than human, more animal-like, lacking in agency, guided by instinct, and uncivilized.
Even today, premenstrual syndrome (PMS) is wielded to dismiss or denigrate women: “It must be that time of the month.” Although PMS is a relatively common “disorder” (if a natural bodily response to changing hormones can be considered “disorderly”), it is weilded against menstruating people as further evidence to their irrational animality. Women who are too loud, too aggressive, too emotional, or too anything by patriarchal standards are believed to be unaccountable for their actions, governed as they are by biology and nature.
For Nonhuman Animals, the regulation and consumption of their periods underscores their animality more profoundly. Although few consumers are conscious of the fact they are eating a menstrual product and have close to no understanding of farmed animals’ reproductive cycles (including those used for companionship), “breeders” and “farmers” have made an intimate knowledge of their ovulation their business as this knowledge is profitable. In the case of chickens, their ovulation is genetically manipulated to produce grotesque amounts of eggs. Almost all hens used for menstrual purposes are kept in cages to facilitate full human control over their bodies and behaviors. By withholding food, water, and lighting, humans can force chickens to molt between egg-laying cycles. Without this intervention, chickens will not produce eggs so as to allow their bodies time to recover. Forced molting, which can entail starvation for as much as two weeks, means that this critical healing time is not allowed and egg production can continue.
Some consumers will also be intimately familiar with the products of fish menstruation in the form of caviar. Modern caviar production does not involve the natural passing of eggs. Female fishes (often sturgeons) are electrocuted or are given cesarean sections to manually remove eggs. Although this “stripping” process is widespread, some industries use physical manipulation of the fish’s body to encourage the release of eggs without killing her. This menstrual product is considered a highly-prized culinary delicacy in many cultures of the world.
The menstruation of a variety of female species is manipulated in order to encourage reproduction, growth, lactation, or some other bodily process or product that can be monetized. The highly sensitive eye stalks of female shrimps, for instance, are crushed or removed to encourage them to reproduce (a procedure euphemistically referred to as “eyestalk ablation”). Doing so is thought to alter her hormonal system for peak exploitation. Her blindness creates permanently dark conditions which trigger her body to ovulate. This mutilation is particularly important in stressful, unhealthy factory farm conditions where most sentient beings instinctively resist reproduction or are otherwise too sick to reproduce. “Eyestalk ablation” became standard practice with the industrialization of shrimp farming in the later half of the 20th century.
Human women, too, have been subject to all manner of forced sterilization, forced or coerced contraception, and even genital mutiliation to control their menstruation. The connections are many and the root of this oppression can be found in the social derision of animality. One of the final frontiers of feminist progress is the normalization of menstruation and the elimination of period stigma. Although nearly half of the human population menstruates for a portion of their life, the cultural silence surrounding menstruation suggests that it is anything but a natural human process. Psychologists have noted that menstrual stigma contributes to the lower status of women and deteriorates their psychological and physical well-being (Johnston-Robledo and Chrisler 2013).
This silence obviously reflects norms set by patriarchy as most men will never menstruate, but more than this, menstruation signals something more insidious about the cultural regard for the female experience. The passing of blood is a monthly reminder of women’s association with the natural world. It also serves as a reminder that humans, like other animals, are products of basic reproduction. This is a link to the evolutionary and biological reality of humanity that centuries of religious and human supremacist doctrine have worked to obscure. Hiding periods (and childbirth, for that matter) works to differentiate humans as something above other animals, something more divinely designed.
The destigmatization of menstruation will need to be couched in the destigmatization of animality. Acknowledging the basic animal process of shedding uterine lining as something that is just as normal and natural as urination, defecation, shedding skin and hair, growing nails, running noses, tearing eyes, and waxing ears can challenge the patriarchal notion that some bodily functions are deviant, shameful, and should be hidden. Bringing basic reproductive functions to normalcy could demystify human sexuality, but it could more fundamentally illustrate the similarities between humans and other animals as biological beings with comparable biological processes. Advancing the status of women will necessitate the advancement of other animals in tandem.
Dr. Wrenn is 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.
