Vegetarian Ecofeminism

1. Explain the image.

I would guess it is a boy, he has to stand on the table with the meat, playing grown up with the chef’s hat. He must eat a lot of meat (rare is better) to be masculine- a ‘manly man.’ There are two knives, perhaps for another ‘manly man’

2.Give two examples of gendered foods and explain.

The typical first date according to Zoe Eisenberg in “Meat Heads:” is meat for the man, and salad for the woman. She reiterates this belief when images on Google search showed “men forking meat, while women with salads looking strangely happy.” Eisenberg poses the question, “does meat make the man?” The university of Hawaii was studying just that.  Research showed anxiety levels decreased in “consumers” (men) when a meat dish was available, conversely, a “flesh-free alternative did not produce the same anxiety -alleviating effect.” “A threat to their masculinity.” “Whereas women are associated with vegetables and passivity (ladies’ luncheons typically offering dainty sandwiches with no red meat.”)  (Curtin, Deane. Contextual Moral Vegetarianism) Meat in spite of its controversial image in past years, is still the manly choice making it more difficult for men to “opt for a meat-free lifestyle, even if they support it in theory.” Eisenberg continues, in a study in 2012 men who ate meat were rated more masculine, and another in 2011, vegetarian men were still viewed as manly, and vegan men as effeminate.

I ask, how was their masculinity threatened? how were anxiety levels measured? Red meat has a high source of protein, and vitamins and minerals. In addition to the antibiotics and hormones found in some red meats, it stands to reason that body fluids would have been used to come to the above conclusion, not for future.

3. Drawing on Curtin and Gaard explain how ecofem… perceive…

“Feminist who politicize their care of animals see a linkage between sexism and specieism, and how animal pejoratives are used to dehumanize women, in linguistic and conceptual linkage in derogatory terms “sow”, “old bat” or “bird-brain.” (Gaard,Greta. Ecofeminism on the Wing.) Gaard reminds us that one form of oppression, parallels another form of oppression. The multiple different forms of oppression like racism or sexism, may have a different face, but is of the same system. Gaard stated that Marion Young classified oppression in five categories, some-powerlessness, exploitation, and violence. Although this analysis was developed for humans it adequately describes oppression of animals. One example of exploitation of bodies of animals, is the practice of intensively reared cows that metabolized their own muscle to produce milk.

Domesticated pets are also in the cross hairs of the vegetarian ecofeminists. Gruen argues that “animals like cats and dogs are forced to conform to rituals and practices of humans and denied full expression of their natural urges.” (20) Ecofeminists “explain that women’s relational self-identity is constructed in terms of our relationship with others, and produces an ethic of care which to many is a product and vehicle for women’s subordination. On the other hand, Western men’s self-identity is socially constructed as separate, “giving rise to an autonomous self-identity to a rights-based ethic.” (21) The separate male self-identity said Gaard is not confined to the dominant male but shared by those who believe their well being can be enjoyed at the expense of both humans and nonhuman, like the agribusiness that profits from sale of pesticides and growth hormones, or landlords (slum lords) who profit from their tenants. (Most of these are men) Gaard objects to animals as pets including exotic ones. Pets provide companionship and protection, while hiding our complicity in interspecies domination. Owners show kindness to their animals, while others are caged, experimented on or eaten. (21) “Feminist who act in solidarity with other animal species achieve a moral direction, not a moral destination.” (22)

Deane Curtin in “Contextual Moral Vegetarianism” seems less absolute than ecofeminists quest to rescue animals from human brutality. “As a contextual moral vegetarian, I cannot refer to an absolute moral rule that prohibits meat eating under all circumstance.”  However committed she is, if necessity arose she would kill an animal to stem starvation, or protect the life of someone, or for people whose geographic locations “makes growing of food impossible.” The Ihalmiut thank the deer for giving its life “the gift” of a meal” “Morality and ontology offer a connection for “persons who have a choice of food, yet inflict unnecessary and avoidable pain

on animals, but less horrific for those who eat animals because of geography.”

Feminists ethics of care states that “non-human animals should no longer count as food, especially when some have been chemically induced to grow faster …” Steroids should be considered dangerous as in athletes. One should consider posits Curtain, from a woman’s perspective veganism or vegetarianism including dairy and eggs, because of exploitation of the female reproductive capacities.

The choice is for people to choose meat or vegetables. Vegetables are expensive in urban and rural areas.

Annotated Bib.

Ricard, Matthieu. “A Plea For The Animals”

“Every cow just wants to be happy. Every chicken just wants to be free. Animals experience pain as intensely as humans do.” The book chronicles in vivid detail the many species of animals who entertain us, and whose by products are worn by people, and the $16bilion profit to the abusers. This miscarriage of justice continues in the face of WWF (World Wild Life Fund) and many others, like Chinese Wildlife Conservation, yet China is the epicenter for much of the injustice. “Bear bile” is extracted from bears in cages there, while they moan and bang their heads. (188) The numbers of animals killed yearly is staggering. Belgium is Europe’s hub for selling immature cats and dogs overseas.” In concluding Ricard states “it’s time to extend the notion of “neighbor” to other life forms.” (271)