Vegan Studies

Appel à propositions pour le 4ème numéro de la revue CRSDD UQAM.
"Postures écoféministes et résistances contemporaines"
Dates importantes : Propositions (court résumé) : Attendus jusqu'au 29 mai, confirmation des propositions d'articles acceptés mi-juin.
Co-auteurices de l'appel :
Nancy Aumais, Professeure ESG-UQAM, codirectrice du RÉQEF
Pierre-Alexandre Cardinal, ESG UQAM
Myriam Bahaffou, Autrice, Doctorante, Université d’Ottawa (IEF) et Université Picardie Jules Verne (CURAPP)
Violaine Robillard, Doctorante, ESG UQAM

The Animal Ethics Vade Mecum is an 86-page foundational reference handbook designed for activists, advocates, and researchers navigating the complex moral landscape of animal ethics. Moving beyond open-ended debate, this monograph establishes a rigorous system of duty-of-care and stewardship, addressing the systemic inconsistencies within contemporary discourse surrounding animal exploitation.

By synthesising principles of bioethics with nutritional science and empirical research, the framework provides a structured, logical basis for evaluating moral obligations to non-human species. The handbook is specifically engineered to address recurring claims and justifications for exploitation through a tripartite approach for each entry: a detailed analytical explanation of the ethical conflict, supporting academic references, and a concise formulation for rapid, real-world application.

As the cornerstone of the CanisTrigger Publishing library, this vade mecum provides the theoretical groundwork necessary for specialist addenda in the field of applied ethics. It serves as a practical tool for those seeking a logically sound, evidence-based approach to speciesism and the implementation of ethical stewardship in modern social and legislative contexts.

This work is licensed under CC BY-NC-ND 4.0.

Il progetto antispecista Un mondo Senza Violenza Specista presenta tre itinerari specifici articolati tra di loro che consentono un accesso progressivo ai fini del progetto. In particolare, si tratta di: 1) Studi di Violenza Specista (SVS); 2) Psicologia Vegana (PV); 3) Rifugio Silvestre Ca’ Milla.

Il progetto nasce dallo sforzo di eradicare una violenza sociale ampiamente normalizzata che ho denominato Violenza Specista. Il progetto instaura uno spazio dedicato alla comprensione della violenza specista da una prospettiva antispecista, psicosociale, psicologica e psicoeducativa. Una visione integrale del problema della violenza specista che contempla non solo lo studio della Violenza ma anche la sua possibilità di Pace, distanziandosi in questo modo dalle prospettive classiche o restrittive nello studio della violenza che collocano il suo fine ultimo 1. Per accedere alla versione originale in lingua spagnola del presente articolo si veda:

The antispeciesist project A World Without Speciesist Violence presents three specific itineraries articulated among themselves that allow for a progressive access to the goals of the project. These are: 1) Speciesist Violence Studies (SVS); 2) Vegan Psychology (VP); 3) Wildlife Refuge called Rifugio Ca’ Milla.

A World Without Speciesist Violence is an anti-speciesist project born of the struggle to eradicate a social violence amply normalized that I have termed Speciesist Violence. The project maintains an integral vision of Speciesist Violence contemplating not only the study of violence, but also the possibility of peace, avoiding the classical or restrictive approaches that place its ultimate end at the absence of violence or war. Thus the project contributes in turn to cover a lack detected on the empirical area: the difficulty to identify, visibilize and reunify the wide range of pacifist antispeciesist proposals that arise as practical alternatives to the exercise of said speciesist violence.

Resumen

La entrada al Veganismo marca la apertura hacia un camino de pacificación de nuestras relaciones violentas con los demás Animales. En este artículo presento once «Cuestiones Veganas» que enfrentan las personas veganas en el devenir de sus vidas cotidianas. Una selección de argumentos veganos destacados reagrupados en diversas categorías bajo el rótulo genérico «Cuestiones Veganas». Estas son: (1) transición al veganismo; (2) relaciones tóxicas y conflictivas; (3) emociones veganas; (4) parejas y familias (veganas y mixtas); (5) soledad vegana; (6) desencuentros con la sociedad especista; (7) períodos difíciles; (8) veganismo y activismos; (9) profesiones veganas; (10) ecosofía vegana; (11) veganismo tardío y la maduración del insight. Las Cuestiones Veganas adquieren fuerza y profundidad cuando entran en diálogo con las historias de vida reales de las personas veganas que enriquecen y matizan las categorías descritas. Toda cuestión vegana se hallan por tanto sujeta a una variabilidad individual final; esto es, su comprensión adquiere relevancia y significación última cuando se sitúa y articula a una historia de vida vegana real y precisa, cuando se impregna completamente de ella.

Palabras clave: psicología vegana, veganismo, antiespecismo, campo especializado, bases y fundamentos, campo aplicado, enfoque centrado en la persona vegana, cuestiones veganas.

Abstract

The entry into Veganism marks the opening towards a path of pacification of our violent relationships with the other Animals. In this article I present eleven «Vegan Questions» that vegan people face in the course of their daily lives. A selection of prominent vegan arguments regrouped into various categories under the generic label «Vegan Questions». These are: (1) transition to veganism; (2) toxic and conflictive relationships; (3) vegan emotions; (4) couples and families (vegan and mixed); (5) vegan loneliness; (6) disagreements with speciesist society; (8) veganism and activisms; (9) vegan professions; (10) vegan ecosophy; (11) late veganism and the maturation of insight. Vegan Questions gain strength and depth when they enter into dialogue with the real life stories of vegan people that enrich and nuance the categories described. Every vegan issue is therefore subjected to a final individual variability; that is, its understanding acquires relevance and ultimate significance when it is situated and articulated within a real and precise vegan life story, when it is completely imbued with it.

Keywords: vegan psychology, veganism, antispeciesism, specialized field, bases and foundations, applied field, vegan person-centered approach, vegan questions.

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Growing Hope takes a closer look at how such narratives can carry the promise of a better future in the face of grim realities. It brings together two kinds of narratives that are rarely considered in conjunction: stories about urban community gardening and stories about vegan food justice. It shows that there is much common ground between these movements and that the stories told by them are worth exploring as part of a larger narrative about creating a better and more equitable future. In the United States, this is especially true for the stories told by and about people of color and their historically marginalized communities. Employing an econarratological approach informed by critical food studies, environmental justice ecocriticism, and transmedia studies, Growing Hope explores a selection of narratives about people who fight against food injustice and the ideologies sustaining it: stories about defiant gardening and culinary self-empowerment.

Bu bildiride, veganlığın ve aktivizm biçimlerinin farklı kapitalist bağlamlarda nasıl şekillendiğini, Türkiye ve İsviçre’de toplam 30 vegan ile yürüttüğümüz derinlemesine görüşmelere dayalı karşılaştırmalı nitel bir araştırmanın bulguları üzerinden tartışıyoruz. Veganlığı yalnızca bireysel etik tercihlere veya tüketim pratiklerine indirgeyen hâkim liberal anlatıların ötesine geçerek, hareketin devlet–piyasa ilişkileri, ekonomik kültürler ve gündelik toplumsal etkileşimler içinde nasıl kurulduğunu inceliyoruz. Çalışmamızda, farklı politik-ekonomik yapıların türcülük karşıtı mücadelenin imkânlarını, sınırlarını ve bedellerini nasıl yeniden tanımladığını görünür kılmayı amaçlıyoruz. Bulgularımız, her iki bağlamda da veganlığın tekil ve homojen bir politik form olarak değil; devlet politikaları, piyasa mekanizmaları ve güvencesizlik rejimleriyle müzakere içinde şekillenen çok katmanlı bir pratik olarak kurulduğunu göstermektedir. İsviçre bağlamında, kurumsallaşmış refah kapitalizmi ve sürdürülebilirlik söylemleri vegan aktivizme belirli kaynaklar, görünürlükler ve yasal imkânlar sunarken, etik taleplerin piyasalaşması ve stratejik uyum baskıları gibi gerilimleri de beraberinde getirmektedir. Türkiye’de ise siyasal baskı, ekonomik kırılganlık ve güvencesizlik koşulları veganlığı politik riskler ve hayatta kalma stratejileri ile iç içe geçen bir pratik haline getirmekte; aktivizmi süreksizlik, duygusal yıpranma ve maddi sınırlar içinde yeniden kurmaktadır. Çalışmamızda, makro yapısal dinamiklerin yanı sıra vegan hareketin emek, gıda adaleti, çevresel adalet ve feminist mücadelelerle kurduğu kesişimsel ilişkileri de ele alıyoruz. Veganların sınıfsal konumları, toplumsal cinsiyet deneyimleri ve güvencesizlik biçimlerinin; gündelik etik pratikleri, dayanışma ağlarını ve hareket içi gerilimleri doğrudan etkilediğini ortaya koyuyoruz. Bu çerçevede veganlık, her iki ülkede de ne yalnızca “elit bir tüketici pratiği” ne de kendiliğinden radikal bir direniş biçimi olarak ortaya çıkmakta; bağlama göre değişen pazarlıklar, stratejiler ve politik bedeller üreten bir mücadele alanı olarak şekillenmektedir. Sonuç olarak, veganlığın politik etkisinin yalnızca yapısal koşullarla değil, bu koşullar altında üretilen gündelik ilişkisel pratikler, bireysel motivasyonlar ve örgütsel dinamiklerle birlikte değerlendirilmesi gerektiğini ileri sürüyoruz. Böylece türcülük karşıtı mücadelenin kapitalizmin farklı konfigürasyonları içinde aldığı biçimleri açıklamaya yönelik bağlama duyarlı ve çok katmanlı bir analitik çerçeve sunuyoruz.

This manifesto establishes Veganthropology (Vegan Anthropology) as a subfield of Sociocultural Anthropology, distinct from the anthropology of veganism (which studies veganism as an empirical object). Veganthropology is proposed as an interspecies social science grounded in anti-speciesist ethics and the principle of non-exploitation of animals. It treats animals as subjects of moral concern and analyzes how institutions, practices, and discourses produce or deactivate "animal thingification". Ethnography is explicitly situated within this ethical framework and operates under public rules and data traceability, enabling independent audit and procedural replicability. The article outlines four operational ethical foundations; proposes norms of governance for alliances with other struggles, insisting on solidarity without erasing animal centrality; and maps three planes through which vegan practice is spatialized: everyday life, intentional collective action and digital territorialities. Structural speciesism is approached as a colonial continuity in the Plantationocene, organizing labor, space, legitimacy, and moral distance by rendering animal life as commodity. The proposal is offered as a starting point for the consolidation of the field as a teachable, researchable, and accountable practice. Veganthropology marks a disciplinary refusal: animals are no longer analyzable as resources.

Artykuł przedstawia możliwości zastosowania ramy niesprawiedliwości epistemicznej w badaniach socjologicznych nad religią. Przybliża on koncepcję niesprawiedliwości epistemicznej w wersji przedstawionej przez Fricker (2007) oraz późniejsze rozwinięcia tej koncepcji, inspirowane zwłaszcza studiami nad płcią i krytycznymi studiami nad rasą. Artykuł pokazuje również, w jaki sposób do tej pory uwzględniano kwestię niesprawiedliwości epistemicznej w refleksji akademickiej nad religią. Mówi o tym, dlaczego wykorzystanie ramy niesprawiedliwości epistemicznej jest szczególnie obiecujące dla badań socjologicznych nad religią, sugeruje tematy badawcze, które mogłyby stanowić punkt wyjścia do zarysowania „geografii epistemicznej” religii w Polsce, i wyszczególnia możliwe pytania badawcze.

Although research on vegetarianism and veganism (veg*ism) has expanded significantly, cross-national studies of its general perception remain limited. This study empirically analyses nationally representative samples from Slovenia and Croatia. The results indicate the dominance of meat-based culture in both countries, with veg*ism remaining a marginal phenomenon. Public attitudes towards veg*ism are largely negative, although slightly less so in Croatia than in Slovenia. Cluster analysis reveals three distinct groups: those strongly dismissive, those moderately favourable, and an intermediate group that is not persuaded by the arguments for giving up animal products but is the least critical of the practice of veganism itself, suggesting that personal rejection of its reasoning does not necessarily equate to rejection of the practice. In Croatia, the dismissive group is notably smaller and the favourable group larger than in Slovenia. Women and younger people in both countries have less negative attitudes towards veganism. Education plays a significant role only in Slovenia, where more educated individuals are more receptive to classical arguments for veg*ism and less averse to veganism. Finally, we propose a short set of questions that could be included in one of the large periodic international surveys to allow for a comprehensive assessment of the social and cultural dimensions of veg*ism and its perception across different societies and cultures.

This manifesto establishes Vegan Anthropology as a subfield of Sociocultural Anthropology, distinct from the anthropology of veganism (which studies veganism as an empirical object). Vegan Anthropology is proposed as an interspecies social science grounded in anti-speciesist ethics and the principle of non-exploitation of animals. It treats animals as subjects of moral concern and analyzes how institutions, practices, and discourses produce or deactivate animal objectification. Ethnography is explicitly situated within this ethical framework and operates under public rules and data traceability, enabling independent audit and procedural replicability. The article outlines four operational ethical foundations; proposes norms of governance for alliances with other struggles, insisting on solidarity without erasing animal centrality; and maps three planes in which practice is spatialized: everyday life, intentional collective action, and digital territorialities. Structural speciesism is approached as a colonial continuity in the Plantationocene, organizing labor, space, legitimacy, and moral distance by rendering animal life as commodity. The proposal is offered as a starting point for the consolidation of the field as a teachable, researchable, and accountable practice. Vegan Anthropology marks a disciplinary refusal: animals are no longer analyzable as resources.

This qualitative study investigates how Jewish and vegan values intersect and diverge. The Jewish vegans in this study condemn the treatment of animals in modern kashrut practice and argue that it breaks the core tenet of tza'ar ba'alei chayim, or not causing harm to animals. They assert that veganism aligns with the true intent of kashrut dietary law. Participants claim that veganism is a critical component of their Jewish praxis and identity, and how they perform acts of tikkun olam, or to repair the world. Some participants found that veganism strengthened their spiritual connection to Judaism, while others expressed how veganism reinforced their connection to their Jewish cultural values. Participants express the challenges of following Jewish laws, customs, and traditions concerning ritual prayer objects. As a result, view veganism as a way to align Jewish values with the spirit of kashrut.

This paper explores the ethical foundations of animal rights from a Buddhist perspective, focusing on the fundamental teaching of nonviolence (ahiṃsā), lovingkindness (mettā) and compassion (karuṇā). Grounded in the Buddha's teaching as reflected in the Pāli Canon and its commentaries, Buddhism advocates non-violence, lovingkindness and compassion to all living beings, including animal. The principle of Ahiṃsā calls for abstention from causing harm or killing to animals. Mettā promotes the cultivation of lovingkindness, an active intention and action for the welfare of others, to all living beings. Karuṇā encourages a compassionate action and active response to reduce the suffering of all living beings. Through these ethical principles, Buddhism provides a moral basis for advocating the respectful and compassionate treatment towards animals. Furthermore, it discusses the emergence of modern Buddhist movements who promote compassionate living through practices such as fang sheng (animal release), establishing animal sanctuaries, avoiding meat, rejecting products like leather and silk, and replacing animal labor with machines.

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.

This study investigates veganism's transition from a radical ideology to a mainstream consumer trend. It focuses on the perceptions of vegan consumers in the United Kingdom, specifically examining their views on the branding and marketing of plant-based (PB) meat alternatives. This study explores how consumer identity, socio-psychological factors and product marketing affect purchasing behaviour. Findings reveal a complex relationship between personal beliefs, ethical convictions, and actual purchasing behaviour. The research also highlights mixed attitudes toward the influence of flexitarians and non-vegan groups on the vegan movement's cultural and ideological direction, as well as the interplay between corporations and grassroots activism.

The consumption of non-human animals on a massive scale globally has profound negative consequences for animals and planetary and human health. The role of men and masculinities is significant in the human exploitation of other animals as well as in advocating for their interests. Men consume more meat than women globally and dominate among the intellectual leaders of the animal advocacy movement. This chapter examines men and masculinities in the context of contemporary animal advocacy organizations and organizing. It is explored how masculinized values and strategies manifest themselves in the animal advocacy movement and the implications of these for meeting the movement’s goals and for building a more inclusive movement. While foregrounding gender, it is considered how its intersections with other categories, such as race and class, shape the movement’s exclusions. The chapter argues for the importance of intersectional activism and building alliances with other progressive social movements. The potential of vegan men and masculinities is examined, as a way towards developing less exploitative human–animal relations and more sustainable masculinities.

"Vegan antispecista. Per la liberazione animale e umana" (Eris Edizioni, 2024).

Oggi l’essere vegan è ormai abbastanza sdoganato. E grazie anche al vegan washing le corsie di molti supermercati, e non solo, abbondano di prodotti in linea con questa scelta etica. Eppure, allo stesso tempo, spesso le persone vegan si ritrovano nella posizione di essere criticate e di subire veri e propri episodi di vegefobia. Com’è possibile che coesistano questi due differenti atteggiamenti?

Marco Reggio partendo proprio dalle basi storiche del veganismo e da un’analisi della situazione attuale ci porta al cuore della questione. Esistono molti modi di essere vegan, il veganismo può essere apolitico, normalizzante e rassicurante, oppure, al contrario, politicizzato. Una visione del mondo che mira a sovvertire i rapporti violenti fra le specie, appunto antispecista. L’antispecismo è un movimento per l’abolizione dello sfruttamento animale, una filosofia che promuove un ideale di eguaglianza radicale fra tutti gli animali, compresi gli animali umani. Questo significa che in quanto tale dovrebbe anche essere sensibile alle lotte contro le oppressioni che si manifestano all’interno della nostra specie e quindi applicare anche in questo ambito un’ottica transfemminista, queer e decoloniale. L’antispecismo è intrinsecamente intersezionale e non può che essere contro ogni forma di razzismo, di abilismo, e profondamente anticapitalista.

The topic of voluntary refraining from eating meat is present in two most important novels of Reymont: The Peasants and The Promised Land. In the former vegetarianism is practiced by Roch, who is an itinerant teacher and a  promoter of Polish patriotism among the villagers. In the latter the factory owner, Bucholc, seeks treatment in a vegetarian diet prescribed by doctor Hamerstein.This article analyses excerpts from the novel in which the resignation from meat is mentioned. A comparative reading allows to notice the diversity of reasons for which Reymont’s characters practice vegetarianism. In the case of Bucholc, his only motivation seems to be the necessity to recover from his health issues. But reasons of Roch’s vegetarianism are more complicated. Tadeusz Budrewicz suggested that it might result from Roch’s belonging to Mariavite Church, which was promoting meatless diet. This article also explores Reymont’s biography and its vegetarian motifs. He was a friend of Józef Drzewiecki, a  doctor promoting veganism, who might have been an inspiration for Hamerstein. Vegetarianism was also popular among some political groups as a way to rebuild the Polish nation spiritually and physically. This might have been a reason standing behind the Roch’s abstaining from eating meat.

Lori Gruen and Robert C. Jones propose a binary typology of veganism, distinguishing two of its forms: aspirational and identity veganism. They point to one of them as preferred – aspirational veganism. It seems particularly interesting, but doubts arise as to the justification for its use, at least in the way proposed by the authors. Despite the accuracy of many of Gruen’s and Jones’ observations, the adopted terminology in the case of the second element of the typology, identity veganism, is not immune to criticism, either. This article, asks about the limits of veganism, and critically analyzes the classification of vegan attitudes proposed by the authors.

With the emergence of environmental concerns and the awakening regarding animal treatment issues, the anthropocentric paradigm has begun to shift, causing many countries to review their position on the legal status of animals. Within the movement for animals, there are two mainly followed philosophical theories: the animal welfare perspective, which has Peter Singer as its leading author, and the animal rights theory, likewise known as the abolitionist movement, with Tom Regan as its central theorist. Utilizing the method of comparative analysis, this article seeks to analyze each author’s thought process and compare theories, contrasting each viewpoint’s moral and philosophical foundations and which principle each author has determined as most fundamental. The main differences between them will also be compared, as well as their conclusions and effects on society, with a particular focus on their influences on the Brazilian Federal Constitution of 1988. 

W artykule przedstawiono postać Wincentego Lutosławskiego (1863–1954), który swoimi działaniami przyczynił się do upowszechniania w Polsce diety jarskiej. Tłem dla rozważań jest krótka charakterystyka struktury polskiego nurtu Lebensreform. W tym kontekście ukazano działalność Lutosławskiego w zakresie promocji diety jarskiej rozumianej jako styl życia poddanego regułom wstrzemięźliwości. W artykule zrekonstruowano źródła, z których filozof czerpał wiedzę na temat jarstwa, omówiono jego poglądy na znaczenie diety bezmięsnej nie tylko dla zachowania zdrowia fizycznego, ale przede wszystkim dla rozwoju duchowego człowieka. Pokazano także, w jaki sposób wskazania te filozof w sposób programowy upowszechniał i jak były one stosowane przez jego zwolenników skupionych w Stowarzyszeniu Eleusis.

FULL OPEN ACCESS ARTICLE: https://www.mdpi.com/2077-1444/14/7/893
This article thinks alongside the feminist ethic of care tradition to articulate a Tibetan Buddhist ethical approach to the more-than-human world. It begins by unpacking the characterization of Tibetan Buddhist ethics as a moral phenomenology before highlighting the major parallels between Buddhist moral phenomenology and the ethic of care tradition. Having made these parallels evident, this article then looks at how the ethic of care tradition has been applied to issues in animal ethics
and environmental ethics to similarly think through how a Buddhist moral phenomenology might function in these more-than-human contexts. To further nuance this ecological application of Buddhist ethics, this article then takes up the question of veganism and argues that a Tibetan Buddhist care ethic would ideally adopt the positions of ethical veganism while also recognizing the socio-economic barriers to doing so in certain contexts. Ultimately, this article argues that when Buddhist moral
phenomenology is applied to the more-than-human world, it presents as a Buddhist ecological ethic of care which recognizes the interconnected nature of duhkha, the necessity of approaching situations with care as one’s primary conative mode, and an emphasis on context, relationships,
and positionality.

Within the emerging field of vegan studies, veganism as a cultural practice and personal identity has been explored mainly in Western societies and cultures, such as the US (Wright). However, these observations on veganism are not necessarily representative of vegan identities and practices elsewhere in the world. Veganism as an emerging social and cultural phenomenon is likely to be empirically and conceptually different in other social, cultural, and political settings. This essay explores veganism as a nascent social and cultural practice in the post-socialist context via the example of Estonia, a small EU member state, which regained its independence in 1991 after the collapse of the Soviet Union. Veganism has thus far received little scholarly attention in this region. The concept and practice began to arise and slowly enter mainstream consciousness in Estonia only since the mid-2000s. Yet particularly the last couple of years have witnessed “a vegan boom” in Estonia, with grow...

Phase-out program for parties invested in meat production (draft for discussion) Develop the outline of a phase-out program for all the parties invested in the meat production, distribution, selling, and production system so that each involved group would eagerly buy into the program. For instance, career redevelopment, converting the farm to peaceful, non-harmful production of clean energy for the grid could be one possible way, with price supports for their energy.

review section society & animals 27 (2019) 127-131 (2010) Sistah Vegan, while equally groundbreaking, is also a collected work, and the ecofeminist tradition only touches on race incidentally, rarely offering more than a chapter or two on race and animality. It is my hope that Aphro-ism excites the vegan discourse and evolves into future contributions. Social movements across the left would benefit tremendously.

Peter SingerrsnAnimal Liberationnplayed a pivotal role in the animal rights movement and the foundation of modern animal ethics. Using an analysis inspired by Wittgensteinrs remarks on ethics, I will analyze the way in which Singerrs book is structured in order to...

Peter Singer jest jednym z najbardziej wpływowych żyjących filozofów. Od połowy lat siedemdziesiątych ubiegłego wieku jego rozważania etyczne związane z relacjami człowieka z innymi czującymi zwierzętami stanowią niezwykle istotny punkt odniesienia dyskusji, nie tylko akademickich. W ciągu dziesięcioleci aktywności filozofa zmieniły się jednak warunki społeczne i status niektórych praktyk, choćby weganizmu, któremu z pozoru jest poświęcona książka Singera Why Vegan? Eating Ethically. Filozof w żadnej z dotychczasowych publikacji nie analizował w sposób pogłębiony i wyczerpujący teorii i praktyki weganizmu. Tym większe były oczekiwania wobec Why Vegan? Niestety, analiza tej publikacji odsłania jej niedociągnięcia i braki.

Emerging from a conference and exhibit with the same name, Animaladies collects the writing of an international and interdisciplinary group of scholars and artists, each doing exemplary intersectional work at some of the crossroads of gender, species, ability, race, and sexuality. The title, Animaladies, is a neologism coined by co-editor Fiona Probyn-Rapsey, which can be pronounced either "animal-ladies" or "ani-maladies." This single word thus invokes the three main threads of the volume, listed in the subtitle: gender, animals, and madness. In the editors' introduction, "Distillations," Lori Gruen and Probyn-Rapsey write of the "dis-ease of current human-animal relationships" and the fact that these relationships are "damaged" (1). Ironically, those who try to heal, escape, or transform these relationships are not only feminized but are themselves viewed as ill within a speciesist society. As they observe, the pathologization and feminization of animal activists not only discourages people from expressing care for animals, but also "distracts attention from broader social disorder regarding human exploitation of animal life" (2). Rather than attending to the harm to which animal activists are objecting, attention is diverted toward the activists themselves in the form of pathologization. As Gruen and Probyn-Rapsey also emphasize in their introduction, the simultaneous pathologization and feminization of animal activists is but one manifestation of the longstanding hystericizing of women, and activists who embrace the madness of caring for animals are part of a feminist tradition of taking up hysteria as resistance to patriarchal and speciesist power. Gruen and Probyn-Rapsey argue that the pathologization and feminization of concern for animals has not only served to dismiss, trivialize, and pathologize animal activists but also critical animal studies (CAS) scholars within the academy. As they aptly write, the animal liberation movement is not so much the "orphan of the left," as Sue Donaldson and Will Kymlicka have described it, as it is the left's "crazy aunt" (4-5). Animaladies is divided into three sections-"Dismember," "Disability," and "Dysfunction"-and in their introduction the editors reflect on the resonances of each word. Most interestingly, they observe that "dismember" speaks not only to the ways the bodies of animals are rent to become our food, but also to how animals are separated from one another-and particularly from their offspring-and their suffering is not remembered. More often than not, animal oppression is invisibilized, forgotten, or never born witness to at all. As Probyn-Rapsey and Gruen argue, animal activists and CAS scholars resist this dismembering not only by struggling to prevent the deaths and divisions of animals, but also by remembering the lives and deaths of animals; in so

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Rene Descartes' teachings influence the trend of environmental crises in the modern era causing harm to animals by human activities. In line with this thought, animals are considered only as properties instead of a subject of environmental law. Such thinking is the major criticism of ecofeminism. This study is a qualitative using juridical normative approach with the specification of descriptive-analytical research. The result found that there are three possibilities of legal status for animals in the study of environmental ethics and ecofeminism including status as a property for human needs, as property but its welfare must be guaranteed and as a legal subject. The animal status prospectus as a legal subject of environmental law in Indonesia in the study of ecofeminism can be done in two methods, namely reconstruction of environmental laws and court ruling.

Zaprezentowane w niniejszym tomie czasopisma "Zoophilologica. Polish Journal of Animal Studies" artykuły nawiązują do tego z wymiarów ludzkich praktyk kulturowych, który zwykliśmy określać mianem mitologizacji i stereotypizacji-zabiegów, jakim poddawane są w zasadzie niemal wszystkie obszary otaczającej nas rzeczywistości. Z racji profilu, ale i naukowej misji pisma "Zoophilologica", w tym (i kolejnym) tomie postanowiliśmy skupić się na mitologizacji świata zwierząt, na ich stereotypach oraz najczęściej towarzyszących im uprzedzeniach, pytając o nie przedstawicieli różnych dyscyplin naukowych: literaturoznawców, językoznawców, kulturoznawców, historyków sztuki, filozofów, pedagogów, religioznawców, prawników, biologów i paleontologów. Przedmiotem przedstawionych tu dociekań stały się jednak nie tylko same wyobrażenia o zwierzętach, obecne w różnych kręgach kulturowych, ale także źródła postaw, które często, zarówno w społeczeństwach tradycyjnych, jak i współczesnych, prowadziły i prowadzą do mylnych poglądów, utrwalających tzw. fałsz etologiczny (określenie Jana Wawrzyniaka), podtrzymywany niejednokrotnie przez obowiązującą w danej kulturze symbolikę określonych gatunków zwierząt, ale również przez samą (często pełną nietrafnych rozpoznań) naukę. Zapraszając poprzez swoje prace do debaty naukowej wyznaczonej schematem myślowym: mit-stereotyp-uprzedzenie, Autorzy tomu zachęcają więc także do refleksji nad zmianami, jakie w myśleniu o zwierzętach dokonują się za sprawą nowych odkryć, dotyczących zwierzęcej inteligencji, empatii, altruizmu, zdolności komunikacyjnych, społecznego "rozumu" etc., a przyczyniających się aktualnie do demitologizacji czy likwidacji wielu uprzedzeń i fałszywych przekonań, towarzyszących zwierzętom od początków naszej z nimi koegzystencji. Podjęty przez Autorów trud namysłu nad praktykami stereotypizacji i mitologizacji zwierząt w wielu obszarach ludzkiej aktywności (języku, literaturze,

This dialogue piece provides scholars of the rhetoric of health and medicine with a close examination of vegan and vegetarian diets/lifestyles through the perspective of several scholars, activists, and/or medical practitioners. Through these conversations, the authors illuminate many key areas of interest and future examination related to vegan and vegetarian diets through the lens of several subtopics including health impact, ethics, cultural influence on diet, gender, medical advice, emerging "meat" technologies, and societal rhetoric about vegans and vegetarians. The dialogue participants provide a discussion on how vegetarian dietsand vegan diets in particular-can progress individual and public human health, liberate non-human animals, improve the environment, and provide a vehicle in which several important social justice movements (for both humans and animals) can take root, all the while recognizing the many reasons reasons people might choose a vegetarian or vegan diet.

Peter SingerrsnAnimal Liberationnplayed a pivotal role in the animal rights movement and the foundation of modern animal ethics. Using an analysis inspired by Wittgensteinrs remarks on ethics, I will analyze the way in which Singerrs book is structured in order to...

In The Oxford Group and the Emergence of Animal Rights, longtime Nonhuman Animal rights theorist Robert Garner and scholar-activist Yewande Okuleye bring substance to the hazy mythology surrounding the mid-20th century incarnation of Western Nonhuman Animal rights. Admirably, they do so before the knowledges and memories are lost to the ages, as the original members are well into their golden years with some having already passed.

This article seeks to elevate contemporary Jain voices calling for the adoption of a vegan lifestyle as a sign of solidarity with the transnational vegan movement and its animal rights, environmental protection, and health aspirations. Just as important, however, this article also seeks to
present some of the unique features of contemporary Jain veganism, including, most specifically, Jain veganism as an ascetic practice aimed at the embodiment of non-violence (ahiṃsā), the eradication
(nirjarā) of karma, and the liberation (mokṣa) of the Self (jı̄va). These are distinctive features of Jain veganism often overlooked and yet worthy of our attention. We begin the article with a brief discussion of transnational veganism and Jain veganism’s place within this global movement. This is followed by an overview of Jain karma theory as it appears in the Tattvārtha Sūtra, an authoritative diasporic Jain text. Next, we present two case studies of contemporary Jain expressions of veganism: (1) The
UK-based organization known as “Jain Vegans” and (2) The US-based organization known as “Vegan Jains”. Both organizations have found new opportunities in transnational veganism to practice and embody the virtue of ahiṃsā as well as Jain karma theory. As we will show, though both organizations share the animal, human, and environmental protection aspirations found in transnational veganism, Jain Vegans and Vegan Jains simultaneously promote ahiṃsā to varying degrees in service of the Jain
path to liberation. We conclude the article with a brief reconsideration of Marcus Banks’s diasporic “three tendencies” model to demonstrate how contemporary manifestations of Jain veganism compel us to revisit our understanding of diasporic expressions of Jain religious belief and praxis.

In her contribution to the 2018 collection Thinking Veganism in Literature and Culture, Sara Salih recounts the challenges of teaching animal studies in a literature department. She began the class with a work of philosophy and, in her chapter, asks: What was a bunch of literature and creative writing students supposed to make of Peter Singer's Animal Liberation, the first book on our reading list? Instead of engaging with the book's uncompromising moral message, the students focused on Singer's rhetorical strategies, which some of them dismissed as polemic. I now understood I had unconsciously wished to shock, perhaps even convert the students taking my course, and I felt disappointed and stupid when I saw how they responded to the text as any other texta literary artefact to be analysed and assessed. (63) The vegan students had heard it all before, recounts Salih, while the non-vegans became This is the almost final version of a chapter that is forthcoming in (or appeared in) The Edinburgh Companion to Vegan Literary Studies, edited by Laura Wright and Emelia Quinn and published by Edinburgh University Press. For the final, citable version of the paper, please see the book. Philosophical exploration of the ethics of human/animal relationshipswhat we can call animal ethicsforms part of the prehistory of vegan (literary) studies (Wright, Vegan Studies Project 11; Wright, "Doing vegan studies" xv), and remains an important touch-stone for scholars of veganism in literature (Quinn and Westwood, 16; Milburn). It is thus not surprising that Salih included animal ethics in her course. But the response of her students, and her consequent frustration, is understandable, too. To what extent does it make sense to group philosophical essays within or alongside more conventional "literary texts" (Salih 64)? Should scholars of vegan literature respond to philosophical essays "as any other text" (Salih 63)? This chapter interrogateswithout necessarily answeringthese questions. It is first worth saying that there are multiple traditions of philosophy that may be of interest to vegan literary scholars. We can first distinguish between the so-called "continental" and "analytic" traditions of philosophy. Continental philosophy has its origins in French and German thought, and is at the foundation of much contemporary literary theory. The philosopher Jacques Derrida is a recognisably continental philosopher who is a frequent source of engagement for vegan literary scholars (see, for example, Schuster). Analytic philosophy, on the other hand, takes its lead from the sciences, especially mathematics, aiming to answer philosophical questions with scientific rigour. Within analytic philosophy, we can identify two approaches to animal ethics: "traditional" and "nontraditional" (Crary). The traditional approaches are more familiar: the animal welfare philosophy of Peter Singer and the animal rights philosophy of Tom Regan are paradigm examples. The non-traditional is worth mentioning in this chapter, however, as this nontraditional work sometimes involves close engagement with literature. Cora Diamond (without using this language) establishes the differences between the traditional and non-traditional approaches to animals in an early criticism of Singer. In doing so, she engages closely with literature and poetry to understand human relationships to animals ("Eating Meat"). In more This is the almost final version of a chapter that is forthcoming in (or appeared in) The Edinburgh Companion to Vegan Literary Studies, edited by Laura Wright and Emelia Quinn and published by Edinburgh University Press. For the final, citable version of the paper, please see the book. recent work, she looks to J. M. Coetzee's The Lives of Animals ("Difficulty")a book that, incidentally, includes an ironic piece of short fiction by Singer, in which a fictionalised Singer criticises the use of fiction to think about animal ethics: he (the fictional version, at least) prefers "to keep truth and fiction clearly separate" ("Reflections" 86). However, for better or worse, the work of "traditional" analytic animal ethicistsespecially Singerremains both influential and widely read. Salih's choice to start her course with his work is not, I think, atypical. For students across multiple disciplines, Singer's work may be some of the only philosophy they readand, indeed, for many students, his work may be some of the only animal protectionist scholarship with which they engage. For many vegan theorists, meanwhile, Singer's work has been formative. 2 And, indeed, his influence and readership stretches well beyond the academy, to animal activists and members of the public. As such, this chapter advances by way of conversation with Singer's 1974 essay "All Animals Are Equal," a version of which appears as the first chapter of his Animal Liberation, taking this as representative of a certain kind of philosophical essay. I begin by placing the essay in context. I then use the essay to reflect on the goals and tools of analytic philosophy, contrasting these with the goals and tools of literary work and literary analysis. I conclude by returning to reflect on the role of work like Singer's in vegan literary studies. Singer in Context Singer, an Australian, became a vegetarian in Oxford (UK), where he was undertaking graduate studies in philosophy. After attending a lecture in autumn 1970, Singer met the philosopher Richard Keshen, also a graduate student, and the pair ate together. Keshen's meal was vegetarian, and he introduced Singer to the moral case against meat. Over the next few months, All the while, however, they should remember Salih's words. It is the "moral message" that is key. Though the vegan literary scholar should of course bring her expertise to bare on the language of the philosophical essay, she should be prepared, too, to engage with philosophical essays on their own terms.

Philosophical consideration of animals constitutes an important building block of vegan studies, with the work of Peter Singer and Tom Regan forming a part of the “prehistory” of vegan studies. However, contemporary work in “animal ethics” remains of value to vegan studies scholars, who frequently address questions with a philosophical character. This chapter serves as an introduction to animal ethics for the vegan studies scholars. While it begins with Singer and Regan, it does not end with them, and instead introduces readers to a range of questions in the ethics of veganism and contemporary animal rights theory. In these debates, scholars of vegan studies will, if they scratch the surface, find a great deal of value for their own work. It is the contention of this chapter that analytic philosophy and animal ethics should be more than a stopping-off point on the way to vegan studies. Indeed, animal ethics may be able to provide the kind of vegan theory that vegan studies scholars seek—or, at least, the normative dimension of such a theory. Thus, though vegan studies and animal ethics are different disciplines, they can be closely allied.

On  November  5,  2019,  11,000  scientists  from  153  countries  declared  a  climate  emergency,  and their report presents in stark terms the nature and certainty of the crisis, providing six paths forward, one of which focuses on agriculture: “eating mostly plant-based foods while reducing the global consumption of animal products . . . can improve human health and significantly lower GHG emissions” (Ripple et al. 4). We have  been  given  a  plan  to  help  us  mediate  this  crisis,  but  what  will  it  take  for  us  to  act  on it,  or,  for  that matter, to discuss the “animal question” in ways that are not predicated on vitriolic fear and willful disdain of  plant-based  consumption?  In  this  essay,  I  offer  a  vegan  studies  approach  as  a  theoretical  and  lived ecofeminist intervention in a political moment characterized by environmental uncertainty, overt racism, misogyny,  and  anti-immigrant  policies  that  have  become  conflated  with  the  presumed  threat  veganism poses to an increasingly authoritarian present.Keywords: Veganism, Green New Deal, climate crisis, United States politics.

Almost half a decade into the vegan movement, there are clearly decipherable influences of veganism on various dimensions of Indian life and thought. A range of literatures focusing on Indian vegan recipes have played an important role in the rise of vegan foodways in India. Not only many food establishments have begun labeling their food items as “vegan” and “veganizable,” vegan e-commerce is also flourishing. Ahimsa, which has been an Indian concept central to the development of Vegan Studies, has left its impressions on Indian religions like Jainism, Buddhism, and Hinduism. In My Experiments with Truth, Mahatma Gandhi, a vocal advocate of ahimsa, vehemently criticizes the violence and suffering meted out to animals, emphasizing vegetarianism and abstinence from milk. Jainism is one Indian religion that closely reflects the beliefs of ethical veganism. Jainism considers entire nature to be alive: Jains believe that each and every component of nature, right from rocks and trees to gods, contains an immortal soul, or jiva. The vegan nature inherent in the asastriya vratas of Hinduism further consolidates the claim that the spirit of veganism exists in Indian cultural memory from the beginning, though in the form of small patches. This chapter has two purposes. First, it aims to critically analyze the geo-cultural development of veganism in India. Second, it contemplates how the emerging vegan theory and criticism can intervene in the discourses that constitute the present Indian culture.

Ecriture inclusive : J'ai fais le choix de l'écriture inclusive pour ce mémoire. J'utilise le point médian comme dans les formulations « concerné·es »/« chercheur·euses » ou des formes contractées comme « celleux »/« iels ». Cependant pour faciliter la lecture j'ai évité d'employer abusivement la forme inclusive « auteur·rices » en privilégiant tout simplement l'expression « autrices ». En effet, les personnes contribuant au corpus des études animales féministes ou au corpus écoféministe sont majoritairement des femmes, même s'il y a aussi évidemment plusieurs auteurs. Puisque je me base sur une bibliographie avec une écrasante majorité d'autrices, j'ai fait le choix de laisser la majorité l'emporter et non le masculin pour la suite de mon mémoire. Par conséquent quand je parle des autrices écoféministes, c'est la majorité qui l'emporte et cela ne veut absolument pas dire qu'il s'agit d'un champ d'étude exclusivement réservé aux femmes. Aussi, je précise que l'emploi du terme « femmes » dans mon mémoire ne renvoie pas systématiquement ni nécessairement aux femmes cisgenres, (cf. glossaire).

While theorizing veganism, Lori Gruen and Robert C. Jones in “Veganism as an Aspiration,” speak of two distinct ways of being vegan: one is a way of life that becomes an integral part of one’s identity, and the other is directly related to the question of aspiration. The ethical vegans adopt veganism as a lifestyle and are often dedicated to their struggle against all forms of cruelty and violence. But there is another form of veganism, called “Aspirational Veganism,” that views veganism not as a lifestyle or identity, but rather as a type of practice/process of eliminating or minimizing violence against and domination over the nonhuman other. There is, however, no rigid line of demarcation between these two forms of veganism; rather they intersect at a significant angle where both of them “oppose the systematic cruelty” to animals. This is precisely where the Buddhist ideas of dhamma (the path of spiritual awakening) and metta (loving-kindness) become relevant to Vegan Studies. Compassion and ahimsa (non-violence) are at the heart of Buddhist philosophy. The teachings of Buddha often categorically speak against animal-slaughter and critique all sorts of exploitation of sentient beings and even raise questions relating to animal welfare. In our present study of the Buddhist teachings available in The Dhammapada, Mahayana Sutras including Lankavatara Sutra, Mahaparinirvana Sutra, and Surangama Sutra, and the tales from Jataka, we explore that these teachings anticipate the essentialist notions of both “Identity” and “Aspiration” which are central to the thesis of Gruen and Jones.