LUSH Cosmetics: Kind(ish) to Animals, Not to Women

Posted on April 29, 2015 by Vegan Feminist Network

By Corey Lee Wrenn, M.S., A.B.D. Ph.D.

LUSH Cosmetics is known for its handmade and largely cruelty-free bath and beauty products. While not a vegan company, LUSH has expanded into the realm of Nonhuman Animal rights advocacy. Under its “Fight Animal Testing” campaign, for instance, LUSH has been pressuring governments to end vivisection, even offering a large cash reward to anyone who can develop a solution.

While a concentrated effort to improve the condition of Nonhuman Animals is commendable, LUSH unfortunately replicates many of the harmful, misogynistic tactics favored by full-time animal rights organizations like PETA. Offering some vegan products in its stores and getting active to end some forms of Nonhuman Animal exploitation is obviously a good thing, but the damage LUSH could be doing to women is alarming.

Take, for example, its anti-vivisection street demonstration that featured a young woman in a nude body suit enduring graphic reenactments of torture at the hands of a male “researcher” for ten hours. The woman was dragged about by a rope tied to her neck, forcibly pushed into various positions, and force-fed. She was pulled by her hair, injected with saline needles, and her head was shaved. While the woman was a consenting professional performer, the pain she endured was clearly real. This event took place in a store window and was fully visible to the public.

The use of a female actor was no coincidence. LUSH explains:

“We felt it was important, strong, well and thoroughly considered that the test subject was a woman. This is important within the context of Lush’s wider Fighting Animal Testing campaign, which challenges consumers of cosmetics to feel, to think and to demand that the cosmetics industry is animal cruelty free. It is also important in the context Jacqui’s performance practice: a public art intervention about the nature of power and abuse. It would have been disingenuous at best to have pretended that a male subject could represent such systemic abuse.”

LUSH intentionally chose a female actor to endure 10 hours of torture in a public space to, in so many words, teach women a lesson. Incidentally, products marketed to women are much more likely to be free of animal testing, unlike men’s products. The next time you are in a store that sells toiletry items, check the packaging of men’s products. How many are cruelty-free? You will be hard pressed to find any. Furthermore, most animal testers, farmers, and slaughterhouse workers are men. Men are more likely to hunt and men consume more Nonhuman Animal products than women. It’s even men who are buying animal hair coats, as the ability to adorn women with “fur” acts a male status symbol. Is it really so disingenuous to question men’s role in the systemic exploitation of animals?

The truth is that women are easy targets. Women are LUSH’s primary customers, and I suspect that LUSH is hoping to frighten women into choosing LUSH products over its competitors. LUSH is drawing on and aggravating the reality of male-on-female violence to secure sales.

LUSH has hosted many similarly problematic promotional stunts. For instance, one anti-vivisection demonstration featured bound women on their knees lined up outside the store with their mouths taped over. A woman dressed as a scientist (drawing on male imagery) loomed beside them. At another store, female employees were dressed as foxes and coquettishly arched their backs, smiling as a man threateningly hovered over them with a kitchen knife.

White woman covered from head to toe in red paint wearing only underwear laying in the center of a Canadian flag as though she was dead in front of a LUSH store

Nonhuman Animal rights organizations frequently use a woman’s body that has been sexualized in some way to represent an abused, tortured, or dead victim. The intentional conflation of sex and violence is particularly problematic.

One store featured a 24 hour storefront display of an anguished woman in a leg-hold trap. In another, a woman was suspended by hooks inserted through the skin in her back to protest shark fishing. In a French store, a woman dressed as a rabbit cried out in anguish as her “fur” was peeled away, displaying her raw flesh below. Her naked body had been painted to resemble bloodied muscles.

LUSH is not afraid to use nudity, either. Protesting oil dependency, naked store employees wore mock oil barrel signs that cheekily read, “Time for an oil change or we’ll lose it all.” In one worldwide event, LUSH employees (who are mostly female) were paraded outside the store wearing nothing but aprons and high heels to hand out leaflets announcing LUSH’s “reduced packaging.” For some stores, aprons read: “Ask me why I’m naked.” Encouraging nude female employees to approach gazing men with LUSH leaflets is unsettling. But, handing out soon-to-be-trashed leaflets to men who are probably not in the market for bathbombs to advertise reduced packaging is just confusing. What’s the real objective here?

Entering a LUSH store is a magical experience, I can’t deny that. Stores are fragrant and colorful, and the staff is friendly and knowledgeable. I love having more than one vegan product to choose from (although I’m still confused as to why LUSH refuses to go completely vegan). I actually wore Karma perfume for 6 years, but I can no longer shop with LUSH (I switched to Pacifica, which is 100% vegan and does not demean its female employees). I also informed my friends to find alternatives to the LUSH gift certificates I often receive.

It is clear to me that LUSH is exploiting the victimization and sexual objectification of women for profit. If LUSH is sincerely expecting these stunts to combat oppression, it might consider that aggravating normalized violence against women is counterintuitive to a campaign hoping to end violence against Nonhuman Animals. A message of peace and justice cannot be clearly articulated through oppressive actions.

There are many completely vegan and genuinely cruelty-free companies selling natural, hand-made cosmetic products that don’t throw women under the bus “for the cause” (or for the company). When (and if) LUSH decides to grant the same respect to women as it purports to grant to Nonhuman Animals, perhaps I’ll be smelling of orange blossom and patchouli again one day. In the meantime, I’m shopping elsewhere.

Dr. Wrenn is Lecturer of Sociology. She received her Ph.D. in Sociology with Colorado State University in 2016. She received her M.S. in Sociology in 2008 and her B.A. in Political Science in 2005, both from Virginia Tech. 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 serves as Book Review Editor to Society & Animals and has contributed to the Human-Animal Studies Images and Cinema blogs for the Animals and Society Institute. She has been published in several peer-reviewed academic journals including the Journal of Gender Studies, 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).

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What Would Donald Watson Do? How This One Question Promotes Sexism

Posted on April 9, 2015 by Vegan Feminist Network

By Dr. C. Michele Martindill

“WHAT WOULD DONALD WATSON DO?” How Does that One Question Promote Sexism and Prevent Inclusiveness in the Vegan Abolitionist Movement?

What sacrilege! How dare any vegan suggest anything negative about the man who coined the term veganism! ::gasp:: Read the title again. Donald Watson is not the problem, nor is his work to end the suffering of animals the issue. The problem is how vegans today invoke Watson’s name and his definition of veganism as a cure-all whenever there is a dispute in the movement, and in so doing fail to use critical and reflexive thinking to understand why the vegan abolitionist movement is floundering.

If someone asks why the vegan movement is almost entirely comprised of women, but the leadership roles are filled by men spewing ideologies born of patriarchy, they are told veganism is only about helping the animals. A question about how a vegan group could have a logo steeped in ageism is met with the observation that we have to keep the focus on the animals and not worry about ageism; besides, the caricature logo of an old man and woman are meant as a joke. When someone asks why Persons of Color are largely absent from the vegan movement, the response is that that they could be vegan if they wanted to, but they choose not to be vegan.

Black and white image of Donald Watson tending to some beanstalks in a garden.

Donald Watson. Image from The Vegan Society

In each instance there is usually a reminder that veganism is only concerned with the animals, and the name of Donald Watson and his definition of veganism are raised to punctuate the end of the conversation. The vegans who see veganism according to this very narrow understanding of veganism might as well be asking What Would Donald Watson Do? (WWDWD?)—a play on the ubiquitous What Would Jesus Do? refrain. In each instance where the movement excludes women, older people, POC, the lower classes or people with disabilities WWDWD? Meanwhile, those from marginalized groups are left to wonder how a white man from an age of white supremacy, patriarchy, colonialism and imperialism could be the final word on ending oppression and exploitation.

Vegans are for the most part well aware that Donald Watson came up with the term vegan in 1944 as a way of both differentiating his previous commitment to being a vegetarian from his new vision of how humans should relate to their environment, and as a name for his newly founded society of like-minded individuals, the Vegan Society. Many can recite his definition of veganism from memory:

[…] a philosophy and way of living which seeks to exclude—as far as is possible and practicable—all forms of exploitation of, and cruelty to, animals for food, clothing or any other purpose; and by extension, promotes the development and use of animal-free alternatives for the benefit of humans, animals and the environment. In dietary terms it denotes the practice of dispensing with all products derived wholly or partly from animals.

– The Vegan Society

It was a radical statement for 1944 as well as for vegans today, and Donald Watson was surely a radical in his time. Right?

One current leader in the abolitionist vegan movement contends that Watson’s definition of veganism is meant to inspire vegans to work toward social justice for humans as well as other animals, but he also states that radical veganism died decades ago, replaced by consumerism. This leader questions how vegans can be more concerned with a new brand of chocolate bar suitable for vegans than with the corporatization of the Vegan Society and similar groups, groups that garner large donations to pay high salaried executives. How is it that veganism succumbed to capitalism? Here’s a better question: How radical could Donald Watson or his concept of veganism be when they emerged from a society steeped in white supremacy, patriarchy, colonialism and imperialism? Keep in mind that this question is not meant to label Watson, but to help us understand how systemic oppressions affect social action and how the foundation of the social movement leaves it vulnerable. There is no personal attack on Watson in this essay.

Radical is a socially constructed concept, which is to say the definition of radical changes according to the historical and local contexts in which the word appears. Within Donald Watson’s social world of 1944 England it was no doubt radical for him to not eat meat and to further stop using all other forms of animal by-products. Still, much to the frustration of some vegans in 2015 there is no strong statement from Donald Watson that could be applied to other social justice concerns of his era or ours. We can ask WWDWD? with regard to sexism, racism, ableism, classism or ageism, but there are no definitive answers to guide the vegans who campaign for inclusion of marginalized groups in the abolitionist vegan movement today, an effort that recognizes the intersectionality of how people identify with particular groups according to gender, race, physical abilities, social class and age.

We can never know what Watson intended. Knowledge of anyone’s intentions requires the ability to read minds. We only have actions and historical context to analyze. We know that Watson was enabled to form the Vegan Society through his position in a society that respected the work and ideas of white men like Watson; however, he was also constrained in the extent to which he could promote social justice for all marginalized human groups when asking others to consider veganism because calling for an end to the use of animals for human purposes was such a radical request. It required many explanations, and it is not difficult to imagine the near overwhelming backlash he faced from the corporations and politicians that benefitted from the exploitation of animals. Watson was a radical challenging the mainstream belief that other animals were merely objects for humans to use as they pleased—for food, for scientific experiments, for farm work, for clothing, for transportation, and for entertainment. So, we are left with many questions about how the abolitionist vegan movement of today remains predominantly white, still grounded in patriarchy and making a dismal effort at inclusivity.

A recent online discussion highlights the difficulty in relying on Watson to be the final arbiter of how the movement can become inclusive. When members of a group were questioned about the sexism in the movement, one man responded that structural or systemic sexism has always been around so there was no reason to worry about it. His concern was that someone in the discussion suggested Donald Watson was not a radical, but a product of a white supremacist society. He wanted to defend a perceived insult toward another white man rather than take seriously the sexism in the movement. Another man jumped in to claim the movement has always had plenty of women prominent in its leadership, and he proceeded to play the counting vaginas¹ game by naming all of the famous vegan women. He even pointed out that Watson’s wife was in on the process of creating the word vegan, no doubt at the kitchen table. Others suggested that outside of the United States women lead animal liberation groups and are not all “thinking like men,” thus suggesting that sexism is relative to certain geographic locations and not to be found in the United Kingdom, New Zealand or Australia, for instance. All of these responses miss the main point: it doesn’t matter how many women organize or lead activities in the abolitionist vegan movement as long as we are living in a society dominated by the ideologies, social structures and movement strategies of white men.

At a time when the vegan abolitionist movement most needs to address its lack of inclusiveness, it is mired in defensive posturing and denial. As long as men are quick to claim #notallmen (McKinney, 2014) in their responses to concerns about sexism, we are left to think there are just a few bad individuals and efforts to end systemic sexism are in turn stifled. Corporatism and capitalism thrive in so-called vegan societies and organizations because we don’t acknowledge how the abolitionist vegan movement grew out of the man dominated white supremacy of our social world. Not one of us can escape the influence of these social structures unless we question and challenge their existence. Women are not completely constrained by patriarchal social structures, but they do have to become conscious of how those structures work, how they affect all women and then actively dismantle them to make space for structures that combine equity, compassion and peace.

What about men?

Telling women in the abolitionist vegan movement to quit making trouble by complaining about sexism is a way of defending the power and leadership of the men in the movement. Telling women that there were and are plenty of women in leadership roles or that the movement is primarily made up of women is a smokescreen that diverts attention from how men Thought bubble that reads: "...Not All Men" maintain their status and privilege. Telling women to focus only on the animals and to stop making the movement look bad is another way men perpetuate their positions of power. Men might as well be saying they do not want to discuss gender inequalities and prefer to tell women how best to serve the interests of men. Men consistently interrupt women in both online and face-to-face conversations about veganism, aiming a barrage of questions at them, questions that constitute microaggressions against women (Khan, 2015).

Here’s a sampling of such questions:

How can you say there is sexism in the movement when Donald Watson’s wife helped with his work? [note: it’s always HIS work, not HER work that is cited]
How can you say there is sexism when women of the 1980s organized and carried out liberation activities, and we see women continuing to do the same?
How can you say there is sexism when we need to be concerned with spreading veganism, especially since veganism will lead to the end of sexism?
How can you say there is sexism when you’re the only one who’s being sexist? You don’t even know the meaning of being sexist. I know sexism and you’re not even close. It’s sexist for you to call me sexist.

AND ONE MORE THING:

Men need to put themselves in the positions of marginalized group members and think about how it sounds when a white man quotes another white man–Donald Watson in this case–when defining veganism. We need to hear the voices of women in the movement. Don’t just quote women to women. Step aside and know women can speak for themselves! Radical.
Works Cited

Khan, A. (2015, January 18). 6 Ways to Respond to Sexist Microaggressions in Everyday Conversations. Retrieved from Everyday Feminism: http://everydayfeminism.com/2015/01/responses-to-sexist-microaggressions/

McKinney, K. (2014, May 15). Here’s why women have turned the “not all men” objection into a meme. Retrieved from Vox: http://www.vox.com/2014/5/15/5720332/heres-why-women-have-turned-the-not-all-men-objection-into-a-meme

Notes

1. Meant as a figure of speech; not all women possess vaginas. White men in the movement don’t even realize there are trans or other gender identities. They still see the world in binary form. If they do see multiple genders, it’s still only vaginas they want or count in the movement.

Dr. Martindill earned her Ph.D. in sociology from the University of Missouri and taught there in the Sociology Department, the Peace Studies Program and the Women’s and Gender Studies Department. Her areas of emphasis include political sociology, organizations and work, and social inequalities. Dr. Martindill’s dissertation focuses on the no-kill shelter social movement and is based on ethnographical research conducted during several years of working in an animal shelter. She is vegan, a feminist and is currently interested in the stories women tell through their needlework, including crochet, counted cross stitch and quilting. It is important to note that Dr. Martindill consistently uses her academic title in order to inspire women and members of other marginalized groups to pursue their dreams no matter what challenges those dreams may entail, and certainly one of her goals is to see more women in academia.

An Overlooked Intersection: Ageism, Sexism and the Animal Rights Movement

Posted on March 30, 2015 by Vegan Feminist Network

Author: C. Michele Martindill

Within the animal rights movement there is some understanding that vegans have a responsibility to lead by example in stopping the oppression and exploitation of animals. A meme recently making the rounds of various Facebook pages is a call to positive action and leadership for all vegans:

“As vegans, we must lead the way in ending animal use, and so we must be committed to ending it. This means that we must reject exploitation and commodification of nonhumans in all its forms. We ought never seek to regulate or perpetuate that which we want to end. Don’t participate in nonveganism by endorsing it. Unequivocally embrace veganism and educate others to it.”

The message is clear. In order to end the use of animals vegans have to completely stop all use of animals and not settle for merely regulating the use of animals. Laws that try to make slaughterhouses more humane or stores that sell so-called happy meat still treat animals as products and insure their continued suffering, although the humans who consume these animals are lead to believe life is better for all concerned. The part of the message in the aforementioned meme that makes no sense in terms of veganism is the last sentence, the admonition to not equivocate in accepting veganism and to get others to learn about veganism. Why then does the organization responsible for this meme have a name and logo that reflect ageism and sexism? How can the animal rights movement consider itself inclusive of all members of society as long as any group openly stereotypes, objectifies and commodifies older people, specifically older women? If veganism is defined by a “rejection of exploitation of nonhumans in all its forms” then it’s time for vegans to realize the same call to social justice must be extended to all marginalized groups. Vegans do not get to exploit one group as a means to end the exploitation of another group.

It is unfortunate when any group within the animal rights movement fails to think reflexively or critically about its role in the oppression of others. Most of the time these groups do good work on behalf of all animals and do express a desire to be inclusive in their membership, especially in terms of accepting people of all races, genders, ages, physical abilities and social classes. Still, the group Grumpy Old Vegans remains defensive over its name and logo. The group used to be named Grumpy Old Vegan (GOV) and was the brainchild of a man who quickly drew well over a thousand Facebook followers to his animal rights group, a group that focuses on abolitionist veganism. Dating back to the launch of the group, the membership has been mainly comprised of women. When GOV was approached about the exclusion of women in the leadership of the group, the name of the group became Grumpy Old Vegans, with the addition of an ‘s’ to the name which implied the leadership was not just that of one man. To further deflect criticism of sexism within GOV the logo of the group went from being a caricature of just an older man to a caricature of both an older man and an older woman. The caricatures add to the ageism by depicting the man and woman as having oversized ears and noses, toothless and pinched oversized frowns, deep and exaggerated wrinkles, baldness for the man and gray hair in an outdated style for the woman. The overall message conveyed by the name of the group and logo is that old people are always grumpy, wrinkled, toothless, and possess oversized facial features. In short, they should be dismissed as nothing more than a joke. It’s too bad the GOV group members do not see how deeply their ageism cuts.

It should be noted that the GOV group has dismissed these concerns about ageism with a litany of clichés, claiming that anyone finding ageism in their name or logo “clearly has too much time on their hands,” and that they, too, are aged fifty or older and don’t see a problem with the caricatures. One person even mentioned how the logo makes the group seem fun, a place for jokes. Others added that all that really matters are “the animals.” Not one single person tried to understand ageism or see how even if they felt fine with the name and logo, others might not feel the same way. Empathic understanding or sensitivity to the perspectives of others was nowhere to be found. Certainly if the name of the group had been Grumpy Old Women, Grumpy Old Indians or Grumpy Old Blacks, and had the logo featured caricatures of women, Native Americans or Persons of Color that stereotyped their appearance, this essay would not be necessary because most vegans know it is inappropriate to stereotype marginalized groups; nor would we need to define sexism and racism in relation to those caricatures or the resulting effects on the animal rights movement—those definitions are known and discussed throughout the movement. Now it’s time to recognize ageism, what constitutes an ageist stereotype and the consequences of exploiting older people with oppressive imagery.

Collection of racist Native American sports mascots

Stereotyping iconography is known to incite racist attitudes as well. The popularity of redface sports imagery has necessitated heavy campaigning by Native American activists and their allies.

Ageism refers to the discrimination and stereotyping of people based on the number of years they have spent on earth, their appearance, and the perception they have diminished physical and mental capacities. Ageism is a form of oppression and exploitation, and it mainly involves ignoring older people or silencing their voices in order for younger people to assert their positions of power and privilege. On occasion the very young can experience ageism when their lives and opinions are devalued solely based on their age; however, this essay addresses ageism directed toward people over the age of fifty, those who, as economist Joanna N. Lahey (Lahey, 2006) (Barnett, 2005) observes are finding their age is making them unwanted in the work world. Employers are buying into the stereotype of older people as ill-tempered, out of touch and in physical decline. When ageism intersects with sexism the invisibility, lack of respect for and devaluing of women becomes more profound, and yet it is ignored or treated like a joke among those who have yet to see their hair turn white or those making an ill-advised attempt at self-deprecating humor. The ageism-sexism intersection is particularly embedded in (Lahey, 2006) the structure of the animal rights movement, preventing the movement from both gaining the knowledge and experience of older women, and from being regarded as an inclusive, progressive social movement.

Senior woman holding large pan of food for a huge group of hungry dogs

The contributions of older women in animal liberation spaces are invaluable, and yet devalued. A group of senior women in China feed and care for hundreds of homeless dogs.

The sexism of the animal rights movement is well documented (Abolitionist, 2015). Ageism, like the older women in the movement, is largely not considered an issue. It is easy enough to point to the leading members of the movement who are older and have achieved the revered status of founders, philosophers or experts, members like Tom Regan and Peter Singer. Women are not prominent on these lists. As Rosalind Chait Barnett establishes, there are attitudes and social structures in our workplaces that leave women more vulnerable than men to the hardships of aging (Barnett, 2005). Those hardships are found in the animal rights movement, as well. While aging is seen as a state of decline for both men and women, successful men are viewed as “having grown in skill and wisdom,” [p. 26] but older women are too often stereotyped as round-tummied grandmas, kind and nurturing till the end of their days. Older women are making a strong drive to dispel this stereotype by pushing against the gl Closeup of an older woman's face. She has "BEST BEFORE MAR 73" printed across her forehead. ass ceilings of their workplaces, by working in fields traditionally dominated by men, by demanding equal pay for equal work; however, none of the advancements made by women have given them secure futures in their old age. They often have to leave work to be caregivers to family members, and lose both opportunities for advancement and robust pensions. When it comes to women animal rights activists, they continue to encounter men in most of the leadership roles, to inherit strategies for activism that were created by men and to operate in social movement structures that men continue to enforce. As women animal rights activists age, if they are visible at all they are many times type-cast as nurturing and lacking the youthful exuberance of the majority of movement members (Barnett, 2005). Their online involvement in activism is too often unquestioning support of the men who run the animal rights groups. They become groupies who seek approval through their comments, knowing that any criticism or critical thinking will be deleted.

It must also be mentioned that women are objectified in terms of their appearance on a daily basis. Saggy skin and wrinkles are treated as a problem that needs to be solved rather than a part of the aging process that has its own beauty. Gray hair is something to be avoided at all costs through expensive color treatments. Surgeries exist to remove varicose veins and veins running across women’s hands simply because society deems veins to be ugly. Age spots are the targets of countless lotions and potions, even laser treatments. It is hard enough for aging women to accept their own bodies and fight against societal stereotypes of the aging body without a logo for an animal rights group adding to this stereotype of aging women’s bodies. GOV could easily become an exemplary leader in the animal rights movement by addressing the intersection of ageism and sexism. Why not name the group simply Grumpy Vegans? Why not find a logo that doesn’t socially reproduce the stereotypes of aging in our society? Surely in a group so concerned with a call to “reject exploitation and commodification” of animals they could reject the exploitation and commodification of aging women—and men—by finding some other name and logo to promote their group. Just as sports teams are rejecting names and logos that stereotype women, Native Americans and POC, rejecting ageism in the animal rights movement is an important next step. Just as the language of racism and actions like dressing in red or black-face are rejected, ageism in the animal rights movement must be rejected. Reject ageism.

References

Abolitionist, T. A. (2015, March 27). About this Project. Retrieved from The Academic Abolitionist Vegan: http://academicabolitionistvegan.blogspot.com/

Barnett, R. C. (2005). Ageism and Sexism in the Workplace. Generations, 25-30.

Lahey, J. N. (2006). Age, Women, and HIring: An Experimental Study. Chestnut Hill, MA: The Center for Retirement Research at Boston College.

Rape Analogy as Fast Food Advocacy

Posted on December 4, 2014 by Vegan Feminist Network

TRIGGER WARNING: This essay contains a frank discussion of rape analogy in the Nonhuman Animal rights movement, including images that depict violence against women. There are also discussions of other forms of human suffering (like pedophilia and racism) that may be painful for some readers.

In this essay, I want to quickly address some common responses to Vegan Feminist Network’s position on misogynistic imagery as a tactic in Nonhuman Animal rights. I believe much of the response reflects a commitment to sexism, but some also reflects a general ignorance to the impact that patriarchal ideology and a social environment of misogyny has on the activist imagination. The response also reflects a need to deflect discomfort, because these are tactics that have come to dominate our social movement space, and many have taken them for granted as acceptable and useful. Being made aware of participation in violence triggers cognitive dissonance, and it is a natural response to debate, deride, or deflect in order to protect a positive self-concept.

One of the most common responses we receive is an appeal to alternatives (the implication being that alternatives are either too difficult to imagine or simply do not exist). Activists may be sincere in their inquiries for alternatives to misogynistic tactics, but I believe this response is often engaged to derail the discussion. All activists know that there are certain lines that should not be crossed because they will be so offensive that they will hurt others and repel participants.¹ We don’t want to cause hurt and we want to grow our movement, so analogies that go too far are inappropriate.

Just today, this image was shared by A Well Fed World and Free From Harm. While no women are pictured, the analogy is implicit. Research into morally shocking imagery suggests that this approach can easily repel audiences. We can imagine how this response would be magnified by female audiences that are triggered by images of sexual assault and rape.

More and more activists in the movement recognize that slavery and Holocaust analogies are problematic. True, there are still some white-identified/non-Jewish persons clinging onto these analogies, but there are other analogies that I daresay no one would get behind. For instance, I think it is fair to say that everyone agrees that pedophilia analogies would go too far. A common analogy between women and other animals involves the violence of dairy production. Women are often depicted as being assaulted, beaten, and raped to make a point about what happens to cows. When women are targeted, there seems to be little objection. However, if activists were to produce and promote memes of children being sexually assaulted to raise awareness to dairy cows being violated, most would have to agree that this approach would be so triggering and hurtful, that it would be an act of violence and would put the movement in a bad light. Indeed, because the cows in the dairy industry are still babies and children themselves when they are hoisted onto the industry-termed “rape rack,” wouldn’t pedophilia analogies be more accurate than those that draw on violence against adult women?

But it isn’t about accuracy. It’s about swapping out one degraded and worthless body for another. As one reader pointed out, PETA’s foie gras campaign that positions women as the duck victim in advertisements and demonstrations across the world is illogical because ducks used in the industry are male. That doesn’t stop PETA from “telling it like it is.”

Indeed, a common response to misogynistic analogies is that “this is accurate; this is how it really is.” Vegan Feminist Network isn’t arguing against that, but we must be cognizant of media as a social construction. Media creators choose what story they want to tell and they seek to manipulate how audiences will interpret them. We live in a rape culture where violence against women is commonplace. The movement draws on this social reality to trigger a specific response. Patriarchal ideology may make many unconscious to this language they are using, but activists are not ignorant. No one (I hope) uses images of lynching or violence in nursing homes or mental institutions. No one uses images of humans with deadly diseases like cancer, AIDS, or ebola. All of these human experiences with violence and suffering could easily be enacted to make analogies about Nonhuman Animal exploitation. Fortunately, activists know better than to use them, because it is understood that they will be offensive and painful to the vulnerable groups whose experiences are appropriated. Except for women. The movement produces thousands of images and reenactments of women bloodied, bruised, assaulted, raped, dying and dead. Because women don’t count.

Women are still at the bottom of the ladder. Violence against women is so commonplace, it is rarely even questioned as a painful subject in the Nonhuman Animal rights movement. This is to be expected. In all social movements, women have been ignored, exploited, and left behind.² The anti-slavery movement would not let women participate and intentionally excluded gender from campaigns to make legislative language more inclusive. The Civil Rights movement kept women in organizational roles and pushed men into the leadership positions. The gay rights movement seriously underserved lesbians. The free-thinking/atheist movement soundly denies the need to recognize feminist issues. In all efforts to advance social justice, women have been made to take a back seat, never considered fully equal or worthy of rights. The feminist movement has been seeking to challenge this ideology since women were first ousted from anti-slavery efforts in the 1800s, but female activists continue to be framed as loudmouthed, unattractive, mentally unstable, feminazis. Just last month, Time Magazine listed the word “feminist” on their reader poll of words that should be banned. We’ve come a long way baby…but not nearly far enough.

Sexism is so normalized in our society that it has become invisible. You cannot turn on the television without being exposed to sexist remarks, jokes at women’s expense, sexual harassment, sexual objectification, and violent assault and rape of women. We are all exposed to a nonstop onslaught of sexist imagery in our society. It becomes as natural as the air we breathe. The bodies of women have always been sites of violence and domination, to the point where it becomes mundane and expected. So, when Vegan Feminist Network takes a stand against the encroachment of this violent imagery in Nonhuman Animal rights spaces, readers are understandably taken aback. They’ve never been made to think critically about the gender-based violence they have taken for granted as acceptable and normal for all of their lives.

Readers often respond with disbelief or with weak justifications, demanding a soundbite explanation as to why this behavior is problematic in two Facebook comments or less. The information is out there (as just one example, the Vegan Feminist Network website is chock full of free information), but few really want to learn more, because I suspect that few really care. This is the way it has always been done, women are easy targets, and women’s pain doesn’t matter (or matters less).

Kim Socha refers to these kinds of trans-species tactics as “fast food activism.” There is no concern with investigating why these analogies might be problematic, that is, why they may not work as a scientific matter, how the state of sexism is in our society influences interpretation, or how they impact women. Just like McDonalds, these analogies pull on the readily available language of violence against women and pump out advocacy cheaply and quickly irrespective of the hurt it causes to vulnerable groups and the damage done to society.

Violence-free activism that brings attention to Nonhuman Animal exploitation and the intersectionality of oppression is not difficult to achieve.

There are tons of ways we can help other animals without resorting to this tokenizing approach. I’ve published hundreds of essays on this website and on my personal blog, The Academic Abolitionist Vegan, most of which are grounded in my research in social movement theory and social psychology, and all of which are freely available. There are also hundreds of books on effective social change available. There’s no excuse for allowing patriarchal norms and PETA’s influence to dictate our activism. We don’t need to hurt women to help animals. We do it because it is easy and because women don’t matter, and that is a problem.

Notes

1. There are a few exceptions, including Israeli group 269Life which, in addition to “reenacting” sexual assault and violence against women in public, also uses shackles, chains, and branding on humans in street demonstrations. PETA, too, has utilized graphic analogies of African slavery and the Holocaust.

2. This is not to say that women were not leaders and important players (in all movements there are important exceptions), but only to emphasize that movements act as microcosmic social systems and too often exclude women and ignore their interests.

Giving “Real” Feminism a Bad Name

Posted on November 12, 2014 by Vegan Feminist Network

In this essay I will be addressing some common tools of dismissal utilized by those who adhere to sexism or otherwise seek to block feminism in Nonhuman Animal rights spaces (though, this essay has potential for general application to feminism in any space).

Those who are targeted as an accomplice to sexist norms often retaliate by insisting that vegan feminists call out sexism in the Nonhuman Animal rights movement to “get attention” or achieve some sort of personal gain or interest. In short, people like us do a disservice to “real” feminists; we give “real” feminism a bad name.

So, what is “real” feminism from this point of view? “Real” feminism means working to advance opportunities for women without challenging the privilege of those who stand to gain from a system of inequality. People of this persuasion are all for feminism . . . as long as it doesn’t question their own actions, their own privilege, and their own unearned opportunities and advantages. Unfortunately, feminism that sticks to the rules of proper ladylike behavior by politely asking for more without disrupting the system of male rule is not the type of feminism that is likely to create any meaningful advancements for women. It maintains women’s status as inferior and subservient.

Feminist icon Anita Sarkeesian of Feminist Frequency is often accused of using feminism for personal gain, evidenced in "Gamergate"

Feminist icon Anita Sarkeesian of Feminist Frequency is often accused of using feminism for personal gain, evidenced in the “Gamergate” scandal. She has been targeted by thousands of men (and some women) with misogynistic messages and death threats, including one promising to conduct the world’s largest school shooting at one of her scheduled talks.

The abolitionist faction of Nonhuman Animal rights is perhaps one of the most sexist in the movement.¹ Maybe not as bad as PETA’s outright sexist tactics which aggravate a culture of violence against women, but just as insidious because this faction cleverly masks itself behind post-sexist ideologies and the veneer of intersectionality. Prominent abolitionists often accuse Vegan Feminist Network contributors of using feminist critique to dishonestly shut down their approaches. These are approaches we identify as fundamentally uncritical and privileged, approaches that are doing real hurt to real people. Simply slapping a label of intersectionality on outreach does not guarantee adequate comprehension or successful implementation. In too many cases, it appears that the label is used to protect privilege and deflect critical reflection on effective, non-violent activism.

A strong indication that someone is actively engaging in sexism is the nasty employment of gendered, derailing tropes that frame feminists as gossiping troublemakers seeking attention/personal gain/cheap shots. This is a sexist response that works to protect a violent social system because it obscures the validity of the feminist argument by ostracizing or attacking the character of the messenger in a gendered manner. For centuries, women have been stereotyped as greedy, untrustworthy gossipers, so it is all too easy for these labels to be applied to feminists. The unfortunate reality is that most people will believe the labels because society both hates and distrusts women: using sexist tropes to deflect feminist critique is very effective. Again, this has relevance beyond the Nonhuman Animal rights movement. It is a standard, sexist deflection of feminist thought. The same response is used to dismiss Anita Sarkeesian of Feminist Frequency (celebrity feminist in the gaming world) and Rebecca Watson of Skepchick (iconic feminist of atheist spaces). If a woman is speaking, the default is to dismiss her, not believe her, or presume her ignorant or up to no good. This is one reason why the contributors to this website rely on screen captures: women will always be accused of lying and deceit in a misogynist world, so we put the perpetrator’s own words on display. We let them speak for themselves.

Feminist Rebecca Watson began criticizing sexism in the atheist movement, and has become the target of serious harassment, with many accusing her of profiteering and manufacturing sexism where it does not exist.

Feminist Rebecca Watson began criticizing sexism in the atheist movement and soon became the target of serious harassment, with many (including the famous Richard Dawkins) accusing her of profiteering and manufacturing sexism where it does not exist. The man pictured is PJ Myers, an outspoken male ally.

Suggesting that feminists are just a bunch of troublemakers is in of itself evidence of serious sexism. Make no mistake, the Nonhuman Animal rights movement is deeply sexist, and at times, very misogynistic (for those unfamiliar with these trends, please take the time to browse our previous essays and recommended readings). The idea that any feminist would challenge misogyny for fun or personal gain is nothing short of ridiculous and offensive–no woman enjoys retaliation from privileged persons upset by feminist critique. This is one reason why so few women (and men) are vocal about the sexism and misogyny that runs rampant in the movement. It is the proverbial elephant in the room. No one wants to speak out about it because it will result in a tirade of punishment.

It isn’t fun work. Every single day, contributors to Vegan Feminist Network deal with angry racists, classists, and men and their female supporters who insist we should have been aborted, that we are fascists, that we are despicable or disgusting, that we are “moronic/idiotic/stupid” or otherwise mentally ill,² that we are divisive, that we are man-haters, etc. This happens Every. Day. Ironically, when we block or ignore these comments and emails, we’re then accused of censorship. It is common for some to pull on sexist expectations that women nurture men’s contributions by listening to them and entitling them platform (it is an expected privilege that men’s/whites’/higher classed persons’ opinions are always needed, relevant, and important and that they should be allowed to take up space, even where they are not welcome). Some pull on sexist expectations that women “teach” them, instead of taking the initiative to read and learn without exploiting women to do the work for them. It is as though our website resources and Facebook activities aren’t enough. Indeed, nothing is ever enough as long as male/white/class privilege is at stake.

Casey is correct to point out that sexist character attacks and offensive measures are more common than genuine concern for deconstructing inequality in the Nonhuman Animal rights movement.

We here at Vegan Feminist Network find oppression problematic, we find the sexist response to our feminist work problematic, and we want to put an end to it. Doing so is not attention-seeking, it is social justice in action. Some parting words of advice: When an individual or group suggests that a feminist uses feminist critique to start trouble, there is a good chance that they are indeed engaging sexism and have something to hide (or protect). If derailers truly care about “real” feminism, perhaps they might spend less time demonizing feminists and more time learning about how they can be a positive force in social change.

Believe women.

Notes

1. Important exceptions include The Abolitionist Vegan Society, Vegan Information Project, and the Food Empowerment Project.

2. These disableist responses by prominent abolitionists offer further evidence that abolitionism has largely failed to put “intersectionality” successfully into practice

Male Privilege, Discussion Derailments, and the Politics of Politeness

Posted on September 30, 2014 by Vegan Feminist Network

Yesterday I was in a conversation with a male colleague who supports violence and welfare reform in Nonhuman Animal rights efforts. As an abolitionist, I reject these tactics as both ideologically flawed and counterproductive. The violence/non-violence debate and the abolition/welfare debate have long histories in the movement, and debates over effectiveness are never ending. Because I specialize in social movement theory in my academic life, I have some rather strong positions on these topics. My colleague, however, is a non-academic and is not versed in the science of social movements, basing his position on the dominant (male-led) discourse of the movement. As the conversation progressed and I continued to remain strong in my position, my colleague pointed out that he didn’t feel like he could talk to me without eventually being accused of sexism. This may have been because I was using the language of privilege to discuss the dominance of welfarist organizations in the movement, or it may have been because I noted that violent tactics are patriarchal and tend to attract men. Whatever the reason, I was being flagged for communicating my position within the framework of inequality. I certainly never accused him of sexism. However, it soon occurred to me that my colleague was probably not making this claim out of true exasperation, but rather as a manipulative tool intended to derail the discussion and restore male supremacy.

Men tend to be socialized to expect domination in discourse. They are socialized to believe they are right, that their opinions matter, and that these opinions are the most important. This is not based on experience or expertise, rather, it is based on their privileged social status as a male. Women, on the other hand, are socialized according to the politics of politeness. We are taught to give men more room to talk, to value their opinions no matter how ridiculous or offensive, to soothe their egos, etc. Decades of sociological research on talk, language, and social space regarding mixed gender interactions has confirmed that men talk more, they take up more space, they dictate the discussion, and their opinions are viewed as more credible and legitimate. Women, on the other hand, speak less, support more, and take up less space. Their opinions are also extremely devalued.

When men complain about not being able to say anything without being accused of sexism, what they are really saying is:

1. I am used to having control over the conversation, your awareness of sexual politics makes it difficult for me to enact this invisible privilege smoothly.

2. I am used to being able to speak about any topic without my authority being challenged, the possibility of being accused of sexism interferes with my authority.

3. I am drawing on politics of politeness to shame you into putting my feelings and interests first.

4. Feminist theory is a charade. Sexism isn’t real, you’re just using that rhetoric as a way to win the argument.

This tactic is a variation of tone-policing. Rather than engaging the discourse, there is a derailment created by appealing to the bruised male ego, the woman’s character, and the authenticity of feminism. Women are distracted from expressing their own authority on a subject when men exploit femininity and pressure women into paying deference to the patriarchal social structure. The validity of my argument goes by the wayside, I have to put his feelings first. Not putting the feelings of men first is a cardinal sin in the patriarchy. Being a woman with an educated opinion seems to be a great offense as well.

Finally, it is extremely important to recognize that when we individualize oppression, we obscure its systemic nature. If we can’t discuss systemic oppression because people of privilege prioritize their discomfort at what appears to be a personal attack, we will not be able to have the important conversations necessary for creating an egalitarian society. Making it personal (“Hey, I’m not sexist!”; “Hey, are you calling me racist?!”) seriously derails the conversation. Instead of challenging structural oppression, advocates find themselves tending to the feelings of people of privilege who are used to being shielded from discomfort. It becomes extremely wearisome for oppressed people to continuously pander to the feelings of privileged persons. Doing so redirects attention from the oppressed to the oppressors. It also shuts down the dialogue, interferes with critical thinking, and impedes social justice work.

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Vegan Feminist Network

Critical essays and resources for vegan women and their allies

Tag Archives: Sexism

LUSH Cosmetics: Kind(ish) to Animals, Not to Women

What Would Donald Watson Do? How This One Question Promotes Sexism

An Overlooked Intersection: Ageism, Sexism and the Animal Rights Movement

Rape Analogy as Fast Food Advocacy

Giving “Real” Feminism a Bad Name

Male Privilege, Discussion Derailments, and the Politics of Politeness

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