Ethical veganism

Veganism is a sociocultural-identity, ethical-political, and spatial movement that confronts structural speciesism and the colonial continuities of the Plantationocene. Being vegan goes beyond renouncing what one eats or wears; it is a coherent and conscious choice about how one lives and with whom one chooses to share the world. This phenomenon is understood through a theoretical-conceptual anthropological approach, which examines three planes of spatialization: everyday practices that reorganize lived space and consumption circuits; intentional actions, such as occupations and activism, that establish zones of contestation; and digital territorialities that dispute narratives and reconfigure symbolic space. The articulation of these planes produces vegan places, non-places of animal exploitation, Foucault's heterotopias, and Bey's Temporary Autonomous Zones, connected by countercartographies that reveal human peripheries and spaces of animal exploitation. The synthesis of Harvey and Lefebvre's spatial theories demonstrates that such zones reterritorialize flows of food, labor, and affection, expanding socio-environmental and interspecies justice. Four ethical axes are proposed: justice for sentient beings; rejection of animal exploitation; recognition of ecological interdependence; and moralization of consumption and habitus. The conclusion is that veganism acts as a transformative cultural force, reorganizing sociocultural and spatial dynamics and inspiring new ethnographic investigations into the impacts of different spatialization plans on the local economy and sociability.
Keywords: Anthropology of Space. Structural Speciesism. Plantationocene. Production of Space. Veganism.

and has previously worked as a Marie Curie Fellow at the Institute of Social Sciences, Humboldt-University of Berlin where he conducted a project on far right discourses on the environment (project number 327595). He has published in the field of memory studies, at the interface of sociological theory and critical discourse analysis, and on prejudice and discrimination. The research leading to these results has received funding from the People Programme (Marie Curie Action) of the European Union's Seventh Framework Programme (FP7/2007-2013) under REA grant agreement no. 327595. We are thankful for challenging but productive comments by three anonymous reviewers and Klaus Eder.

This article fleshes out the concept of ecodependence, situating it in discussions about more-than-human relationality and biopolitics. In ecofeminist discourses, ecodependence emphasizes human dependency on natural resources, whereas the notion of interdependence focuses on interpersonal relationships. The article critiques a distinction between these types of dependency and opposes the related tendency to romanticize more-than-human relationality. In contrast, it develops an understanding of ecodependence that foregrounds the ambivalent and destructive qualities of relationality. Through an analysis of Maria Mies' ecofeminist framework, the article identifies two dimensions of ecodependence: one structural and one ontological. Ecofeminist accounts incline toward idealizing dependency in the latter sense. By engaging with the works of Donna Haraway and Jacques Derrida, the article proposes a conceptualization of ecodependence that acknowledges the destructive character of relationality not only structurally but also on an ontological level. It points out the intrinsic connection between living and killing, leading to a perspective of affirmative thanatopolitics.

Article paru sous ce titre, à citer : François Jarrige, « Batteuses à manège ou batteuses à vapeur ? Risques, accidents et choix techniques dans les campagnes françaises du XIXe siècle », Artefact. Techniques, histoire et sciences humaines, dossier « Pannes et accidents (XIXe-XXIe siècles). Au coeur de l'économie, des techniques et de la société », 2020, p. 39-66. Le battage des grains est l'une des premières opérations agricoles à se mécaniser dans les campagnes du XIX e siècle. Pour réduire les coûts élevés et la main-d'oeuvre abondante que nécessitait ce travail éprouvant, réalisé chaque année après les récoltes, de nombreuses innovations et équipements ont vu le jour. La question du meilleur moteur pour actionner les batteuses mécaniques devient rapidement la question décisive et un long débat s'engage sur les avantages respectifs des moteurs à manège, utilisant la force animale, et les machines à vapeur, plus puissantes et qui s'imposent finalement à la fin du XIX e siècle. Le travail au moyen des grandes machines dispersées dans les campagnes présentait en effet des risques inédits. Plus que les manèges actionnés par des chevaux, d'une utilisation assez familière, ce sont les machines à vapeur qui posaient surtout problème, du fait de leur complexité et des risques d'explosion. En étudiant le débat entre la vapeur et la force animale, pensé au prisme des accidents provoqués par le maniement de ces mécaniques omniprésentes, mais aussi les réponses des ingénieurs agronomes et des pouvoirs publics, l'enjeu est d'explorer comment les accidents ont modelé et accompagné les choix techniques dans les campagnes. Threshing is one of the first agricultural operations to be mechanized in the 19 th -century countryside. To reduce the high costs and the abundant labor required for this hard work, carried out every year after harvests, many innovations and equipment emerged at that time. The question of the best motor for operating mechanical threshing machines became central and a long debate arose about the respective advantages of machines using animal power and those using steam engines, which were already more powerful and finally imposed themselves in the late 19 th century. The work with large machines scattered in the countryside presented new risks. Rather than horse-power, of a rather familiar use, steam engines posed a problem because of their complexity and the risks of explosion. By studying the debate between steam and animal power through the prism of accidents caused by these ubiquitous mechanics, but also the answers of agronomists and public authorities, the challenge is to explore how accidents have shaped and accompanied the technical choices in the countryside.

Making intersectional interventions within ecofeminism and rhetorical studies, this essay examines Black women's vegan rhetoric on the website Black Vegans Rock! We argue that Black women's vegan rhetoric includes two primary themes. First, their vegan rhetoric reveals how Black women find healing and love through veganism. In a world that shows little compassion for their needs, Black women turn to veganism to embrace radical acts of self-love and heal from trauma caused by misogynoir. Second, their vegan rhetoric underscores the challenges of Black women's self-identification. Black women must navigate the whiteness of vegan spaces and restrictive social norms involving their body and hair, creating hurdles for Black women's existence in both mainstream (white) vegan movements and Black communities. Through our analysis, we chart Black women's decolonial ecological practices, which continue to go substantially understudied in ecofeminist and rhetorical studies scholarship.

Widening Scripts: Cultivating Feminist Care in Academic Labor is addressed to scholars, educators, and students devoted to the struggle against precarity, atomization, and the commodification of knowledge. Through shared reading, discussion, and reflection, and gathered around a shared interest in feminist theory and politics, the authors discovered a model of care within academia that helped them to sustain their opposition to dominant academic practices that are diminishing, competitive, and exploitative. In this book, the authors narrate that discovery and the realization of a desire to share in the assembling of a collective feminist survival kit. In Living a Feminist Life, Sara Ahmed offers a wide-ranging killjoy survival kit that includes books, things, tools, time, life, permission notes, other killjoys, humor, feelings, and bodies. As a response to the stress, strain, and profound grief produced by the COVID-19 pandemic, with its viral acceleration of crises already endemic ...

Leather has long been celebrated for its durability, luxury, and timeless appeal. But behind that elegant belt, wallet, or handbag lies a process that, traditionally, hasn't been so kind to the planet. Thankfully, the leather industry is evolving-making space for sustainable and eco-conscious practices that are better for the earth and safer for the people who work within it. In this blog, we take a closer look at how leather manufacturers are going green without compromising on quality.

Este artículo examina las intersecciones y alianzas entre la discapacidad y el animalismo, con un enfoque en políticas alimentarias y veganismo. En la sección 1 exploramos algunos vínculos entre veganismo y discapacidad para argumentar a favor del veganismo como una identidad crip. En la sección 2, partimos de la literatura de los Estudios Críticos de la Discapacidad en torno al diseño universal para defender al veganismo como una práctica de inclusión por defecto exigida por la justicia social. En las secciones 3 y 4 consideramos las implicaciones de este argumento en dos áreas prácticas: la sección 3 explora la legislación en torno a la adaptación, concentrándose en la Comisión de Derechos Humanos de la provincia de Ontario, Canadá y la sección 4 se concentra en la restauración universitaria. Finalmente, en la sección 5 discutimos la política alimentaria de la comunidad discapacitada.

This study examines the relationship between veganism in modern medicine and traditional healing practices through a focus on health and ethical considerations. A qualitative methodology was employed, involving semi-structured interviews with 15 vegan participants and a subsequent thematic data analysis. The findings indicate that veganism is not merely a dietary preference, but rather a holistic lifestyle choice guided by concerns for animal rights, environmental consciousness, and ethical principles. While the participants mostly regard animal-based medical practices and pharmaceuticals as ethically problematic, they acknowledge the necessity of resorting to such treatments in life-threatening situations, creating a moral dilemma. Similarly, traditional healing methods can also involve the use of animal-derived substances, posing further ethical challenges for vegans. Nonetheless, the existence of purely plant-based remedies sparks interest among participants as a potential avenue for alternative healing. The study underscores that meticulously planned plant-based diets can be nutritionally adequate and underscores the necessity for improved medical education and awareness regarding veganism. Overall, the findings highlight the importance of addressing veganism's ethical and health-related dimensions comprehensively, signifying the need for innovative approaches to formulate health practices free from animal exploitation.

The philosophical literature is apparently replete with arguments for vegetarianism based on harm to animals. However, these are really arguments for veganism, not vegetarianism. This chapter explores whether we can say anything for vegetarianism. Some reasons motivating vegetarianism seem to be very personal, and so not the sorts of things that could be the foundation of a moral argument. Meanwhile, though they may hold some weight, arguments about vegetarianism as a "middle ground" between veganism and omnivorism are contingent, because, among other things, it is not clear that milk and egg production is less harmful than meat production. Both routes, then, seem unsatisfying for the vegetarian. Could there be a principled case for vegetarianism? Tzachi Zamir is the philosopher who has argued most explicitly for vegetarianism over veganism, but a close examination of his arguments show that they are not compelling. A final option remains open: There may be potential for arguments against eating animals' flesh and/or their bodies that are independent of concerns about harms to animals in food production. Such arguments offer a critique of meat consumption, but not, necessarily, of egg and dairy consumption. They could perhaps form the basis of a principled case for vegetarianism that does not immediately become a case for veganism. The consequences of such an argument are not simple.

Relinquishing (Verzicht in German) is often used as a political battle cry or apocalyptic threat, and as such, it frequently meets with resistance. But in the face of excess and weariness, could relinquishing not only be necessary, but perhaps even helpful and liberating?
What is good about relinquishing in very different areas of life, when does it hurt, and why do people relinquish anyway?
Ruben Zimmermann argues that relinquishing should be understood as an individually and socially valuable course of action or virtue. He explains how voluntary relinquishing works and how it differs from imposed prohibition. This makes it clear why relinquishing is not only necessary, but also a valuable and liberating response to excess and weariness.
This reveals the opportunities that an ethic of renunciation offers for individuals, the social community, and even future generations.

In today's world where the technology is growing so fast and rapidly, there is a need of cybersecurity professionals in every field. The more data you have the more crucial it is to make it secure, in this research paper we dive into the vulnerability of SSH (Secure Shell Protocol) in CentOS 9 Stream which is by default open when installed on Parallels Desktop in Apple Mac Air M1 (Silicon chip & Intel), as on research we get to know that the companies like HCL Technologies, Wipro, Fujitsu and so many others are using Parallels Desktop now days for running Virtual Operating Systems, on testing different Virtual Operating system and finding basic vulnerabilities we came across an operating system which was behaving differently when installed on Windows Virtual Box and when installed on Parallels Desktop on Mac Air M1, on further testing we were able to find that on Windows Virtual Box the RHEL based Linux operating system CentOS when was installed was having SSH (Secure Shell) port closed but when installed on Parallels Desktop on Mac, the port was opened by default and was easily accessible with another machine by SSH command (Secure Shell). The research is based on understanding the ARM based operating system and why these operating system doesn't allow many Linux based operating system to get installed on mac. As mentioned, that big companies are using Parallels Desktop now a days, we understand and studied how ARM architecture works as for a beginner and would also discuss how the configuration file when downloaded on Parallels Desktop misconfigured by default as compared to when installed on Windows Virtual Box. In this paper we will discuss about the CVE-2023-25136 which was being public in February 2023 as well.

İlk olarak 16.01.2025 tarihinde Vox Artistica'da yayımlanan bu makalemde, insan-olmayan hayvanlara yönelik cinsiyet atamalarının ve cinsel rollerin dayatılmasının, masum bir yakıştırmanın ötesinde; türcülük, patriyarka ve heteronormativite ile iç içe geçmiş bir tahakküm sistemi kurduğunu tartışıyorum. Gündelik dildeki atasözlerinden yola çıkarak, bu cinsiyetçi bakışın endüstriyel hayvancılıktaki (süt, yumurta) sistematik sömürü pratiklerine ve hayvan bedenleri üzerindeki biyopolitik kontrol mekanizmalarına nasıl dönüştüğünü analiz ediyorum. Bu tahakküm ilişkilerini ekofeminizm ve queer ekoloji kuramları çerçevesinde ele alarak, cinsiyetçilik ve türcülük karşıtı mücadelelerin kesişimselliğini vurguluyorum. Sonuç olarak, bedenler üzerinde kurulan bu iktidarı görünür kılmayı ve bütüncül bir özgürleşme politikası için yeni bir tartışma alanı açmayı hedefliyorum.

Part 1 of a book about the Holy Law, from the Essenes,
with some corruption that is similar to the corruption in the other funky Essene Gospels that pre-date Jesus 2 generations,
then incorporated his Gospels into their first Essene monk's teaching.

Here is the story of how God came down to Sinai
and summoned Moshes and Zipporah to help bring the law to the Israelites.

with preaching of the 10 commandments

Animals' omnipresence in human society makes them both close to and ye tremarkably distant from humans. Human and animal lives have always been entangled, but the way we see and practice the relationships between humans and animals - as close, intertwined, or clearly separate - varies from time to time and between cultures, societies, and even situations. By putting these complex relationships in focus, this anthology investigates the ways in which human society deals with its...

In contemporary popular culture, commercials have transcended their traditional function as mere platforms for product promotion, evolving into potent ideological tools that construct, disseminate, and reinforce a multitude of social discourses. As such, they play a pivotal role in shaping cultural structures, influencing consumer perceptions, and molding public attitudes on ethics and social norms. This study critically examines how nonhuman animal representations are fashioned within a speciesist discourse framework in twelve commercials from prominent brands in Turkey—namely Şenpiliç, Banvit, Lezita, Kor Organik Yumurta, Gedik Piliç, Sultan Et, Pınar Et, Maret, Sütaş, Pınar Süt, İçim, and Ekici—that sell white/red meat, dairy, and eggs. Employing a qualitative research design, the analysis draws on multiple theoretical lenses, including Roland Barthes’ semiotic approach, Judith Butler’s insights on normative power, Carol J. Adams’ theory of the absent referent, and Adorno and Horkheimer’s concept of the culture industry. The findings reveal the prevalence of four central myths that perpetuate the consumption of animal products: the Happy Farm Myth, the Traditional Family Table Myth, the Health and Growth Myth, and the Ideal Man/Woman Myth. The Happy Farm Myth constructs an illusion wherein nonhuman animals appear to live carefree lives on picturesque farms, seemingly unaffected by the reality that they will be converted into food. By presenting bucolic images of grassy fields and cheerful animals, these commercials obscure the inherently violent processes of industrial farming. Simultaneously, the Traditional Family Table Myth underscores the idealized image of the Turkish family as heterosexual, child-centered, and reliant on animal-based meals, suggesting that cultural identity is closely tied to consuming meat, dairy, and eggs. This framing reinforces notions of tradition and belonging, making it difficult for viewers to question or deviate from established dietary norms. Meanwhile, the Health and Growth Myth posits animal products as indispensable sources of nutrition, particularly for children, thereby normalizing the idea that a well-rounded, healthy diet must include meat, milk, and eggs. By linking these items to physical development, vitality, and longevity, the commercials amplify societal expectations surrounding conventional dietary practices. The Ideal Man/Woman Myth, on the other hand, entrenches traditional gender roles by depicting women predominantly in nurturing domestic spaces, responsible for meal preparation and child-rearing, while positioning men as protectors, providers, and key decision-makers for the family’s welfare. This study argues that these intertwined myths collectively legitimize and perpetuate speciesism by reducing nonhuman animals to mere commodities, stripping them of individuality and moral significance. The portrayal of “natural” and “happy” farm life serves as a strategic narrative device to mask the harsh realities of mass production, including overcrowded conditions and routine forms of exploitation. Consequently, consumers are distanced from the actual processes involved in bringing animal-based products to their tables. By framing the consumption of these products as both culturally integral and biologically essential, the commercials effectively discourage ethical scrutiny of the underlying power dynamics and injustices that sustain the animal agriculture industry. Ultimately, this research highlights the need to expose and challenge the ingrained speciesist ideologies embedded within popular culture. By deconstructing the visual and narrative strategies employed in these commercials, the study underscores how mythic representations obscure systemic violence, normalize exploitative practices, and reinforce societal acceptance of animal consumption as an unquestionable norm.

In this scientific-philosophical reflection, we explore three hypothetical models of the human species:
- Homo veganus — the compassionate and spiritual being, aligned with life;
- Homo carnivorus — the evolved predator, focused on dominance and strength;
- Homo omnivorus — the adaptive, complex, and contradictory human, much like we are today.

در این مقاله تنها بر دوتا از موضوعاتی که سینگر در موردشان عمیقا کار کرده، تمرکز می‌کنیم: یکی اخلاق محیط زیست، و دیگری دیگردوستی موثر. هردو ایده در ایران امروز جای جدی گرفتن بسیار دارند.

سینگر در مقدمه نسخه فارسی کتاب دیگردوستی موثر؛ رساندن بیشترین خیر چگونه فهم ما را از زندگی اخلاقی تغییر می‌دهد (ترجمه آرمین نیاکان با مقدمه‌هایی از مصطفی ملکیان و محمدرضا جلایی‌پور، تهران: نشر نی، ۱۴۰۰)  می‌نویسد «دیگردوستی موثر هم یک ایده است، هم سبکی از زندگی که در حال رایج شدن در سراسر دنیاست» و او قصد نگارش کتاب را دفاع عقلانی از این ایده معرفی می‌کند. سینگر تاکید می‌کند که هر فردی به تنهایی قدرتی دارد.  درست است که دنیا دفعتا در جهت مطلوب تغییر نمی‌کند، ولی این بدان معنا نیست که هرکدام از ما به عنوان فرد نمی‌توانیم به نوبه خود دنیا را در جهت خیر تغییر دهیم. برای این‌کار هرکسی در درجه اول لازم است بر خیری که شخصا می‌رساند تمرکز کند، و انرژی‌اش را در مسائلی که حلشان در امکانات او نیست بیش از حد خرج نکند. (ص.۷)
از نکاتی دیگری که در این مقاله بدان اشاره خواهد شد آنست که در فلسفه اخلاق فایده‌گرایانه پیتر سینگر، «کاهش دادن رنج، چه در انسان و چه در حیوانات مطلوب است، حتی اگر از بین بردن برخی رنج‌ها فعلا ممکن نباشد.»  تفاوت مهم سینگر با فایده‌باوران کلاسیک در آن است که او موجودات ذی‌شعور یا ادراک‌پذیر  (مشخصا حیوانات)، را همچون انسان داخل از فرمول اخلاقی می‌کند؛ یعنی لزوم کاهش درد و رنج حیوانات را مانند کاهش درد و رنج انسان‌ها، داخل فرمول اخلاقی می‌‌داند. ذی‌شعور یا ادراک‌پذیر بودن در نظر سینگر مستلزم داشتن درجه‌ای از «قدرت آینده‌نگرى و برنامه‌ریزى بلندمدت» است که به عقیده او میان بسیاری حیوانات و انسان مشترک است.  این بخش از اندیشه او به سبب نتایج عملی‌اش البته از دید کسانی که مایل نیستند به شیوه مورد توصیه سینگر گیاه‌خوار باشند قدری مناقشه‌انگیز است. (در این زمینه همچنین بنگرید به میثم بادامچی، «حیوان‌شهر؛ درباره‌ی شهروندی و حقوق حیوانات»، آسو، ۱۹ آوریل ۲۰۲۱؛ و نیز  میثم بادامچی، «حیوانات؛ شهر به آنها نیز تعلق دارد»، رادیوزمانه، ۴ مرداد ۱۴۰۰)

چنانکه خواهیم دید تشویق به کم‌خرجی و استفاده مجدد از هر چیزى که بتوان با تعمیر مورد استفاده دوباره قرار داد در راستای به حداقل رساندن آلاینده‌ها و تخریب طبیعت زیست، بر خلاف منطق مصرفی نظام سرمایه‌داری، مورد تاکید پیتر سینگر در آثارش است.

The general topic of animal rights has been a heated discussion, particularly over the last decade. However, the subtopic of fur consumption has been ongoing for several decades, with PETA (People for the Ethical Treatment of Animals) initiating the cultural disavowal of fur in the 1980s. PETA is one of the world’s most renowned animal rights organizations, dedicated to advocating for animal rights by fighting against an
imal cruelty, promoting veganism, driving legislative change, and raising public awareness. PETA continued its practice of publicly denouncing fur by targeting fur-wearing celebrities through its public ‘naming and shaming’ strategy.1 The organisation uses its strategy in various ways, including attacking various companies as well as individuals. When it comes to individuals, PETA focuses its critique on celebrities as they are likely to have an impact on public opinion. In its critique on fur consumption, the organisation spares no one, regardless of gender and race. However, the focus of this essay is on PETA’s critique of black female celebrities in the American (United States) context. This is, firstly, due to the fact that female celebrities are more likely to be seen wearing fur than their male counterparts. Secondly, the essay focuses on black celebrities to show how PETA’s strategy fails to be looked at through a racial lens.

In recent years, India has emerged as a focal point for animal welfare discussions, blending its rich ethical traditions with the development of legal frameworks aimed at protecting animals. From ancient Vedic
texts that underscore compassion towards all living beings to modern constitutional provisions, India has a unique ethical and legal approach to animal welfare. However, despite significant legislative advancements, the gap between ethical considerations and their legal implementation remains wide. This article explores the ethical foundations of animal
welfare in India, analyzes the current legal framework, and examines the future of animal welfare in Indian public policy, emphasizing the need for stronger integration of ethics into law.

We go about our daily lives understanding almost nothing of the world. We give little thought to the machinery that generates the sunlight that makes life possible, to the gravity that glues us to an Earth that would otherwise send us spinning off into space, or to the atoms of which we are made and on whose stability we fundamentally depend. Stephen Hawking, A Brief History of Time (from Carl Sagan's introduction). Carl Sagan's introduction to Stephen Hawking's, A Brief History of Time, is tautologically oxymoronic since even if the enlightened homo sapien did, or does, think about and understand gravity, the atom, space, and time (as Sagan no doubt does), what they understand of these things is what logic calls "analytic" understanding (which ---"analytic" ---is another term for "tautological"). Understanding the atom, gravity, or space and time, in their scientific garb, is something of an intellectual chimera since what's understood is only the outer garment of the true essence of what's labeled and understood by the words and concepts of gravity, space or time. This book is also a book about God . . . or perhaps the absence of God. The word God fills these pages. Hawking embarks on a quest to answer Einstein's famous question about whether God had any choice in creating the universe. Hawking is attempting, as he explicitly states, to understand the mind of God. Ibid.

El pragmatismo instrumental que moldeó las formas de interacción entre humanos y equinos se estableció en diferentes culturas y períodos históricos, manteniéndose resiliente y arraigado en la época contemporánea. Funcionando como cuasi-máquinas, convertidos en herramientas de guerra, transporte, capacidad de carga y fuerza motriz, los equinos, especialmente los caballos, mantuvieron privilegios, demarcaron asimetrías sociales y límites territoriales, y se convirtieron en atributos simbólicos y culturales, reforzando identidades e ideales.

With reference to the book “18 Theses on Marxism and Animal Liberation”, published by the Alliance for Marxism and Animal Liberation, which aims to create a point of consensus between Marxism and the anti-speciesism struggle, this article discusses the solidarity and conflict between Marxism and the anti-speciesism movement under the titles “Why should anti-speciesism be Marxist?” and “Why should Marxism be anti-speciesist?”. While Marxists describe anti-speciesists as being insensitive to capitalism's exploitation of labor, pro-bourgeois, and idealistic with metaphysical and moralistic tendencies, anti-speciesists describe Marxists as incoherent for reproducing today's industrial animal exploitation through consumption relations within the capitalism they criticize. In 2014, the Alliance for Marxism and Animal Liberation, an association of animal liberation movement and communist left activists from Germany and Switzerland, suggested that for Marxists to abandon their incoherence, they should not be in a network of consumption relations that reproduce animal exploitation and should address the domination of capitalism over animals in their analysis while anti-speciesists should work with the historical materialist method to analyze the material conditions of speciesism. While these proposals seem to establish a point of compromise without making vital compromises on either side, as the discussion section of the article will show, there are many points ripe for debate. This article will both present this ground for compromise by summarizing the Alliance for Marxism and Animal Liberation's critique and open it up for discussion.

Increasingly high-profile research is being undertaken into the socio-environmental challenges associated with the over-production and consumption of food from animals. Transforming food systems to mitigate climate change and hidden hunger, ensure food security and good health all point to reducing animal-based foods as a key lever. Moving beyond animal-based food systems is a societal grand challenge requiring coordinated international research by the social sciences and humanities. A ‘selective openness’ to this range of disciplines has been observed within multi-discipline research programmes designed to address societal grand challenges including those concerned with the sustainability of food systems, inhibiting the impact of social sciences and humanities. Further, existing research on animal-based foods within these disciplines is largely dispersed and focused on particular parts of food systems. Inspired by the ‘Sutherland Method’ this paper discusses the results of an itera...

animaux domestiques. Anthropologie d'une passion 1 , Jean-Pierre Digard reprend, approfondit et enrichit ce qui en constituait le chapitre XI : « Un cas parmi d'autres : le système domesticatoire européen ». Au vu de la liste des différents ouvrages rédigés (ou édités) par l'auteur, on pourrait ajouter qu'il revient sur un terrain initial, celui de « La vie pastorale à Bonneval-sur-Arc (Haute-Maurienne) », publié en 1975 2 . Un singulier retour sur l'ethnologie de la France ; Jean-Pierre Digard l'accomplit en effet après un long détour par la monographie d'une ethnie de pasteurs nomades d'Iran, une série de directions (ou de co-directions) d'ouvrages sur le pastoralisme à travers le monde, sur la cuisine au Proche-Orient, sur le « fait ethnique » en Iran et en Afghanistan, sur l'équitation (publication des actes d'un colloque transdisciplinaires et interprofessionnel), et sur l'Iran moderne. L'anthropologie de la domestication constitue le point d'aboutissement de ce parcours. La hauteur de vues dont témoigne L'homme et les animaux domestiques -une synthèse sur l'action domesticatoire tenant compte de la diversité des cultures à travers l'histoirese révèle précieuse pour une analyse des liens qui unissent les Français à leurs animaux. L'une des caractéristiques de l'ouvrage (et de la démarche de l'auteur en général) consiste à jouer constamment sur les échelles d'analyse -ici et ailleurs -, et donc sur la distance : « l'ailleurs » permet de penser « ici », de donner sens et raison aux passions qui s'attachent aux pratiques et aux débats animaliers. Ainsi entend-il éclairer la question sensible et complexe des relations que les hommes entretiennent aujourd'hui avec leurs animaux, et celle des statuts respectifs de ces derniers, dont les flottements se reflètent dans une législation en pleine incohérence. 2 Le présent volume se compose de trois parties : « Attitudes », « Significations » et « Problèmes ». La première se subdivise en cinq chapitres (« Le phénomène animal de compagnie », « Bétail et volaille : la plèbe animale », « Un animal intermédiaire : le cheval », « La fascination du sauvage », « Des passionnés aux militants : le milieu

Publikacja (dwujęzyczna) poświęcona jest sytuacji zwierząt pozaludzkich – ukrytych ofiar współczesnych społeczeństw. Efekty ich krzywdy są często eksponowane w postaci produktów, praktyk i ich reprezentacji w obrazie i słowie. Traktowane są one jako normalne, pożądane i nieodzowne. Pomimo, że wszyscy stykamy się z nimi codziennie, odtwarzając wciąż szowinistyczne i przemocowe wzory kultury i życia społecznego, zwierzęta pozostają nierozpoznane jako ich ofiary.

Książka prezentuje cykl fotografii autorstwa Elwiry Sztetner, zatytułowany „Ćwiczenia z empatii”. Opowiada on o głębi wykluczenia zwierząt pozaludzkich używając z pozoru niewinnego medium – zabawek. Unika drastycznych obrazów, pokazując dramat z brutalną szczerością i zarazem swoistą dyskrecją. Możliwość użycia tworzywa tej opowieści w postaci seryjnie produkowanych przedmiotów służących zabawie, świadczy o powszechnym i ludycznym charakterze opresji zwierząt.

Sytuacja, w której znajdują się czujące zwierzęta inne niż ludzie, stawia wysokie wymagania przed każdym, kto ma ambicje przeciwdziałać ich wykluczeniu. Brakuje rozpoznania wagi tej tematyki w środowiskach politycznych – jest to przeoczenie i lekceważenie uniwersalne w skali nie tylko europejskiej, ale i światowej. Częścią publikacji jest zatem również zbiór „Myśli śmiałej polityki”, autorstwa Dariusza Gzyry. Jest on jednak skierowany nie tylko do klasy politycznej, a do każdego, kto jest częścią procesu zmiany społecznej.

Publikacja ukazała się dzięki wsparciu Sylwii Spurek, posłanki do Parlamentu Europejskiego i byłej Zastępczyni Rzecznika Praw Obywatelskich.

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The bilingual publication is dedicated to the situation of nonhuman animals – hidden victims of contemporary societies. Effects of harm done to them are often exhibited as products, practices, and their representations in graphic and verbal forms. They are treated as normal, desired, and indispensable. Even though we come into contact with them every day by recreating invariably chauvinist and violent patterns of culture and social life, animals remain unrecognised as victims of such practices.

The “Exercises in Empathy” series of photographs by Elwira Sztetner talks about the depth of exclusion of nonhuman animals and uses a seemingly innocent medium: toys. The series avoids shocking images, and it shows the tragedy with brutal sincerity and a certain discreetness. The fact that it is possible to tell the story using mass-produced objects made for the purpose of play shows how common and recreational in character oppression of animals is.

The situation in which sentient nonhuman animals are is very demanding for everyone who aspires to act against their exclusion. Political circles lack recognition of how important the subject is. It is a universal oversight and disregard not only in Europe but also in the world at large. Therefore, the publication also consists of the collection “Bold Political Thoughts” by Dariusz Gzyra. It is directed not only to politicians but also to anyone who is part of the process of social change.

The publication was made possible thanks to the support of Sylwia Spurek, a Member of the European Parliament and former Deputy Commissioner for Human Rights.

Wydawca: Protopia
ISBN: 9788396942418

Este libro, denominado Geografías veganas: espacios no-violentos y mundos posibles desde el Sur Global, reúne perspectivas críticas que iluminan las conexiones entre el veganismo, la justicia socioterritorial y los desafíos socioecológicos, de la mano con nuestrxs compañerxs de existencia, desde un enfoque del Sur Global, con énfasis en América Latina y Chile.
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This book, titled Vegan Geographies: Non-Violent Spaces and Possible Worlds from the Global South, brings together critical perspectives that illuminate the connections between veganism, socio-territorial justice, and socio-ecological challenges—alongside our more-than-human companions—from a Global South perspective, with a particular emphasis on Latin America and Chile.

Il consumo di carne è stato a lungo discusso come un atto che può onorare la vita e la morte degli animali non umani o come l’espressione ultima del dominio su di essi. Le carni di origine vegetale potrebbero offrire una potenziale terza via per superare questa polarizzazione, e tuttavia rischiano di costituire l’ennesima perpetuazione simbolica della categorizzazione di determinate specie animali come cibo. In un contesto dominato dalla cultura carnea, anche solo immaginare un futuro in cui la carne non significhi più la morte di un animale sembra un’utopia irrealizzabile. Per riaprire l’orizzonte dell’immaginazione, è utile rivolgere lo sguardo alle eterotopie, spazi che accolgono le contraddizioni senza cercare di risolverle. Un esempio concreto di eterotopia in cui è possibile immaginare un nuovo tipo di relazione con la carne plant-based sono i santuari per animali, luoghi in cui questo alimento dimostra di non essere necessariamente legato alla perpetuazione dell’edibilità animale.

El sufrimiento que la agroindustria produce sobre los animales está separado conceptualmente de gran parte de la población consumidora, lo que contribuye a facilitar la disociación entre la carne y el individuo (no humano), y a potenciar el consumo de productos de origen animal. Con el objetivo de incitar y reforzar el consumo de carne y productos similares, gran parte de la ideología opresiva con otras especies utilizadas para el consumo, se incorpora y difunde desde el discurso publicitario. El presente número pretende promover tanto el análisis como las discusiones en el marco de este escenario.

In Food, Justice, and Animals: Feeding the World Respectfully, I sketch a food system in which people have access to animal-based foods and animals' rights are respected. I present this as an ideal theoretic vision in the liberal tradition of political philosophy. In this article, I respond to the commentaries provided in this symposium by Bardon, Bernardi, and Gentile; Pellegrino; Bailey; Fischer; Chiang and Sebo; and Williams. I group my responses around the three themes identified by Bailey in his introduction: public reason, political constituencies, and markets.

This article examines the conspiratorial and unfounded belief – promoted
by right-wing figures, including Donald Trump – that the 2019 Green New
Deal resolution sought to criminalize hamburger consumption. While
previous environmental communication scholarship has suggested a
disconnect between media representations of meat consumption and
environmental harm, I argue that this connection has, in fact, persisted
through a hamburger-synecdoche where performances of hamburger
consumption act as a stand in for white masculine domination over the
environment. Incorporating Mbembe’s necropolitics alongside Johnson
and Kelly’s accounts of white masculine victimhood, I show how the
hamburger-synecdoche doesn’t reject or deny the ecological costs of
meat but reframes those critiques as existential threats to white
masculinity itself. As a result, even unsound claims to injury like
hamburger criminalization are articulated as a coherent response to
broader environmental crisis – but one which draws upon a long
history of rationalizing dominion over nature through gendered and
raced terms.

Far-right veganism is a small but burgeoning lifestyle movement that integrates vegan practices with white nationalist and eco-fascist ideologies. We examine the ideological and rhetorical foundations of far-right veganism in the US and Western Europe, particularly as it is shaped and spread by digital media. Using diagonalism as our guiding theoretical framework, our analysis identifies three rhetorical strategies employed by far-right vegans as they recruit new followers and bolster their existing networks: wooganism, strategic anti-speciesism, and the blood-soil connection. The proliferation of far-right veganism underscores how vegan rhetoric can be co-opted for oppressive ends, necessitating an anti-speciesist politic guided by principles of total liberation.

Alternative protein foods, which provide significant quantities of protein but do not use conventional animal sources, can be an important component of sustainable diets. This paper presents the results of an autoethnographic study by an activist reflecting on their efforts to move people in Singapore closer to animal-free diets, with an emphasis on present and future consumption of alternative protein foods. The findings suggest that the majority of Singapore veg*ns are not early adopters of such foods and may resist consuming them in the future. Reasons for this resistance include the perception that such foods are unnecessary, do not support spiritual needs, are not part of healthy lifestyles, are produced by companies driven by self-interest, and are not seen as a tool for promoting veg*nism. Implications are discussed in light of recent advances in understanding how to effect change.

On the occasion of World Earth Day Troy Vettese and Drew Pendergrass, share the preface for their Italian edition of Half Earth Socialism, that sets out how we might think about a global eco-socialist programrewilding, veganism, renewable energy-in one country.

This study aims to test magnolia as a new gastronomic product suitable for vegan and vegetarian consumers' own diets. In this context, new recipes were created using plant-based milks in line with the sustainability and healthy living approach as an alternative to the traditional magnolia dessert containing animal milk. The study also aimed to evaluate the sensory properties of plant-based dessert alternatives and to examine how consumers perceive desserts made with plant-based milks. During the recipe preparation process, magnolia desserts were prepared using three different types of milk, namely cow's milk, almond milk and oat milk, and a sensory analysis test was applied to these products. 100 participants who have mastered the subject at the Department of Gastronomy and Culinary Arts, Sinop University evaluated these products in terms of sensory properties such as taste, smell, consistency and color. Participants were not informed about the types of milk in the recipes of magnolia desserts in advance, and the evaluations were made entirely based on personal perception. The basic findings obtained show that plant-based milks can be an alternative to traditional animal-based milk desserts in terms of sensory analysis. In particular, almond milk-based magnolia received positive feedback in terms of taste and consistency, while oat milk-based magnolia received lower appreciation rates in terms of color and taste. Although animal milk magnolia received the highest appreciation in general, plant-based milk alternatives were found to be acceptable by consumers.

Activist groups, particularly PETA and Animal Justice, leverage multimodality in online advocacy to effectively communicate their organizational missions and updates across diverse communication platforms. This study uses a content analysis approach to examine the official websites of two prominent international animal rights organizations, PETA and Animal Justice, with the aim of understanding how they utilize multimodality to emotionally engage their audiences. The analysis of sample news reports, featured stories, photographs, and video materials collected from 50 web pages of these organizations’ official sites reveals three key findings: the use of multimodal
combinations and synergetic blending, the application of rhetorical appeals, and an emphasis on a call to action. The subsequent discussion and conclusion highlight the significance of adopting a multimodal approach in the current technological landscape, illustrating how PETA and Animal Justice, as non-profit and non-academic entities, effectively convey their messages persuasively through online advocacy and multimodality. This study contributes to multimodal theory by demonstrating how the combination of visual, textual, and auditory elements enhances emotional engagement in digital advocacy—a domain that has received limited scholarly attention.

The supposedly shared understanding of what meat is has been undermined by the appearance of foodstuffs that claim to be meat even though they are derived from vegetable sources (plant-based meats) or are produced by cultivating animal cells in vitro (cultivated meat). After introducing the actors partaking in the negotiation over which foods can legitimately be called 'meat'-and demonstrating that the crux of this dispute is ontological rather than merely linguistic-the divergent concepts of "meat" that arise in this debate are analysed to elucidate their respective strengths and weaknesses. Subsequently, it is proposed that meat could be interpreted as an artefact represented by a functional concept apt at incorporating plant-based and cultivated meat into its content. Lastly, by examining this operation through the lens of conceptual engineering, the functional understanding of meat is presented as an epistemic, or even potentially semantic, amelioration of the concept of "meat".

Imagine a future scenario where, at dinnertime, you navigate the supermarket’s meat aisle and encounter not only conventional meat but also an extensive assortment of alternatives: cultivated meat grown from animal cells, plant-based meats, insect-based products, and meats derived from microorganisms. These ‘novel meats’, which represent the potential future of our dinner plates, are gaining momentum in response to the urgent necessity to address the catastrophic state of the meat industry. Indeed, driven by a mission-oriented approach, food technology advancements are positioned as the key to establishing a sustainable, efficient, and ethically responsible model of meat production and consumption that meets both present needs and future demands.

Ce document est protégé par la loi sur le droit d'auteur. L'utilisation des services d'Érudit (y compris la reproduction) est assujettie à sa politique d'utilisation que vous pouvez consulter en ligne. https://apropos.erudit.org/fr/usagers/politique-dutilisation/ Cet article est diffusé et préservé par Érudit. Érudit est un consortium interuniversitaire sans but lucratif composé de

This article analyzes veganism as a cultural and identity phenomenon, exploring its implications in contemporary social, political, and cultural relations. The research adopts an anthropological approach and investigates how veganism goes beyond a food practice, functioning as a symbolic system that articulates ethical, environmental, and social values. The study examines veganism as a marker of social distinction, which transforms consumption norms and creates new dynamics of belonging. Using theories about identity, morality, and consumption, the research demonstrates how veganism challenges social norms and proposes a reconfiguration of cultural and social boundaries. In addition, it analyzes the practice as a critique of the hegemonic model of consumption, highlighting issues of social justice, animal rights, and environmental sustainability. The article reveals veganism as a transformative sociocultural force with the potential to influence public policies and promote social change, expanding the understanding of veganism as a collective phenomenon of symbolic reconfiguration in today's societies.

and has previously worked as a Marie Curie Fellow at the Institute of Social Sciences, Humboldt-University of Berlin where he conducted a project on far right discourses on the environment (project number 327595). He has published in the field of memory studies, at the interface of sociological theory and critical discourse analysis, and on prejudice and discrimination. The research leading to these results has received funding from the People Programme (Marie Curie Action) of the European Union's Seventh Framework Programme (FP7/2007-2013) under REA grant agreement no. 327595. We are thankful for challenging but productive comments by three anonymous reviewers and Klaus Eder.

Yemek, insanların hayatlarını sürdürebilmesi için en temel ihtiyaçlardan birisidir. Bireylerin yiyecek tercihleri ise ekonomik ve kültürel faktörlerin yanı sıra cinsiyet faktörüne göre de değişmektedir. Literatür değerlendirmesi şeklinde gerçekleştirilen bu çalışmada toplumsal cinsiyetin; kadınlığın ve erkekliğin, yemeği nasıl anlamlandırdığı ve yediklerimize atfettiğimiz anlamlar aracılığıyla yemeklerin de cinsiyetinin oluştuğu ortaya koyulmaya çalışılmıştır. Toplumsal ve kültürel olarak inşa edilen cinsiyet algısına göre yemekte de erkek ve kadın kimliğinin şekillendiği görülmüştür. Toplum nezdinde kadınlar, nazik ve zayıf; erkekler, güçlü ve cesur olarak algılanmaktadır. Bu algı kapsamında et ve et ürünü yemekler güç ve erkeklikle ilişkilendirilerek çoğunlukla erkeklerin tükettiği ve tüketmesi gereken besinler olarak değerlendirilmektedir. Sebze, meyve gibi düşük kalorili besinler ve tatlılar ise kadınsı olarak görülmekte ve kadınların tercih ettiği besinler olarak değerlendirilmektedir. Erkek ve kadın kimliğine yüklenen anlamlar neticesinde cinsiyetlerin yiyecek tercihlerinin değiştiği, bu anlamlar çerçevesinde erkekler ve kadınlar arasında beslenme çeşidinin farklılaştığı görülmüştür.

This paper aims to analyse the case of the use of the term 'gado' [cattle] in Brazilian politics on a social network, contributing to the discussion about how speciesist language restates animal domination and subordination from an ethical-political perspective. This paper is structured in four sections: a) a survey of quantitative data  on  the  use  of  the  termgado on  Twitter  between  January  2016  and  August  2021; b) an analysis, from the animalist ecofeminist paradigm, of the meanings of the term and data regarding its increasing use in the Brazilian political context; c) the (in)visibilization of non-human subjects as individuals through language, specially,  oxen  or  cows,  by  using  the  word gado;  d)  reflexions  on  an  anti-oppressive  language,  which  demands  understanding  ourselves  from  a  continuum    of    interdependent    relationships,    besides    not    using    the    word gado when referring to people considered uncritical.