Posts tagged living veganism
Examples of community-based activism
Jun 14th
In spring 2009 I worked at my university’s writing center in one of the student dorms, meeting with walk-in appointments and basic writing students. One of my regular students, K, was interested in some of the same subjects as I was, and at most of our meetings we talked about those things more than K’s writing. K was in a philosophy class, and we talked about ethics, I think, at most meetings.
K was not a practicing vegetarian or vegan, but we sometimes talked about veganism at our meetings, and we had mostly the same thoughts: Who do we “think we are,” as humans? Why is it “murder” to kill another human and “sport” to kill a nonhuman? Why do we think we are “compassionate” to kill “free range” chickens instead of “factory farmed” ones? One time I suggested a documentary about speciesist oppression to K, but I don’t know if he watched it. About 8 weeks into the semester, K stopped coming to the writing center and I didn’t meet with him anymore.
This past spring one of my friends at my university, M, said he was directing a friend of his to me so I could help him go vegetarian. M directed his friend to me because M knew I was involved in veganism and had experience living as a vegan in our town. I found out later that M’s friend was K, and K had decided to eat vegetarian.
I told K which stores in our town had the most options for vegan groceries, and I offered to shop with him. I told him about the natural foods store and the restaurants in our town that have vegan options. I told him about cooking foods like pancakes and mashed potatoes so they are vegan. K said he was grateful and that he might be able to be “completely vegan” sooner than he originally thought.
This experience demonstrated to me the value of talking about veganism with people and “being available” as a vegan. My role with K was mostly passive: I talked about veganism in the context of maybe “philosophical musing” or something, and then later I gave him tips about eating vegan in our town. I didn’t have to be an “activist” really, but “simply” talking about veganism and “being there” as a vegan was helpful to him.
Another example of community-based activism is that recently I added a veganism page to my poetry blog. Having the page on my blog is pretty passive, but it gets almost as many hits as my other pages, and I’ve received multiple comments about veganism from other poets. In the past I was excited about combining poetry and activism to make an “activist poetry.” Now I’ve noticed that “simply” being available as a vegan—publicly mentioning veganism as “the other thing I do”—is already helpful. I think promoting veganism like this is very easy and very valuable.
Thank you for reading this post.
Related posts:
- The value of community-based activism
- Dropping the “activist” label
- Putting it out there
Vegan activism is respectful activism
Feb 7th
Veganism has been defined as the doctrine that humans should live without exploiting other animals. At LOVE we tend to discuss veganism as a broad, holistic anti-oppression or non-exploitation movement. In these ways, veganism is about tearing down oppressive structures, hierarchies, and old attitudes. Veganism is about questioning the status quo and, often, criticizing the state of affairs. But the other side of veganism is what we offer in place of what we’re tearing down. In order to make veganism sustainable in the long term, I think it helps to offer some positive values, as well, and this is where I tend to talk about respect.
[why respect: a positive foundation for liberation]
The idea of liberation suggests freedom from oppressive forces. The imagery associated with liberation is a busting of chains, a toppling of hierarchies. But to make this liberation sustainable over the long term, I don’t think it can only be a movement of tearing down. I think new attitudes, practices, and cultural options will have to be promoted, as well. But what positive ideas can provide a foundation for a vegan world?
Many positive ideas have been associated with liberation movements and with veganism specifically: freedom, respect, kindness, compassion, nonviolence, justice, and so on. It’s difficult to discuss the relative value of these terms because they’re generally clichéd and used without much discretion, but I generally prefer “respect” to the others.
I like the idea of respect because it seems less compatible with power imbalances. Whereas we could possibly justify caging nonhuman animals in terms of kindness or compassion—“We’re protecting them from predators!”—it seems less possible to distort respect in that way. “Respect” seems to imply a ceding of power, authority, or choice over to the other. If we respect other animals, that seems to suggest that we are working in solidarity with them, equal to them, as opposed to being protectors or saviors over them.
[vegan activism as an expression of a core of respect]
If the goal of veganism is not only to topple oppressive systems but also to promote new, more respectful structures, then I think the goal of specific vegan activism is also generally two-fold. I think vegan activism projects can, aside from criticizing the status quo, also suggest a new, better way.
My work as a poet has highlighted to me that, if I want to convey some idea or feeling (such as respect for all), I’m more successful if I can fully embody that idea in the more nuanced aspects of the communication, not only the literal meaning of the words. That is, to literally state, “Let’s respect others,” is a start, but I think we will be much more convincing if we can fully embody and actually radiate respect ourselves.
Language is only one form of communication. As humans, we sometimes privilege our languages as the most important form of communication, but studies have demonstrated that nonverbal cues communicate just as much, often more. I think most of us know this intuitively—“Actions speak louder than words.”
I don’t believe that disrespectful, violent activism can help us achieve a respectful, nonviolent end. I think the most permanent change will come from a whole way of living rooted in a core of respect, a core that is unshakable and from which respectful actions flow. All forms of communication that emerge from that core are tinted with respect. I think activism coming from such a core, due to its honesty and consistency, is powerful and convincing.
[abolishing the circle: respect for all]
Some advocates have written about “expanding the circle” of ethical consideration to other animals. What I tend to emphasize instead is “abolishing the circle,” abolishing the idea of any criterion for “consideration” whatsoever. In my opinion, there is no category of individual that is “going too far” and no category of individual that is “not going far enough.” Veganism, to me, means indiscriminately respecting every possible group.
In this way, the traditional imagery of liberation—the fist of revolution—does not always seem totally appropriate to me, although it can be exciting. Many activists rally around an understandable anger toward oppressor groups, people in power committing oppressive wrongs, and people promoting oppressive ideologies. I think this anger, when used as the main basis for action, fails to acknowledge the positive values needed to bring about a sustainable vegan world.
For veganism to be a sustainable movement, I think respect for all is important. The “all” in “respect for all” is not only oppressed groups. “All” is you, me, the oppressed group, and all other groups—the oppressed, the oppressor, everyone. “All” is the kind of unity that can make veganism sustainable, I think, more than a temporary counterculture. “All” is the reminder that there is no enemy except, possibly, the system that makes us into each other’s enemies.
[interpretations of respectful activism]
Words like “respect” tend to be clichéd and can be used to mean many different things, so I’ve listed some concrete interpretations of what “respectful activism” could mean in a vegan context:
Leaving room for others to “pick up what we’re laying down.” Using inclusive language. Not blaming or judging non-vegans. Avoiding dogmatic claims of “Truth.” Acknowledging that we may not have “Truth” afterall. Staying receptive and continually striving to learn more.
Avoiding generalizations and “should” language. Acknowledging that different people have different ideas of “right” and “wrong,” “good” and “bad.” Acknowledging that people’s situations vary and, due to having different experiences, we might not fully understand their perspective.
Not dismissing people who seem oblivious or misinformed. Valuing understanding more than upholding our current beliefs. Striving to understand others as well as possible.
[respect is not inaction]
By promoting respect, I don’t want to promote passivity or inaction. I want to stress my hope for effective, respectful activism. Activism, however broadly you define it, seems like an integral part of veganism.
To be vegan is to have the goal of liberation for all beings. An obvious first expression of that goal is to change one’s diet and consumption. But many people stop there. In fact, in the general public, diet is sometimes all the word “vegan” means.
As LOVE member V has written, ending our participation in oppression eventually means helping others to end their participation in oppression. Educating others about oppression and veganism can be an activity that flows from the same core of respect as our diet change. For this reason, I believe that respectful activism as outlined here is not an excuse for inaction but, on the contrary, an understanding that encourages us to be more involved with vegan activism over the long term.
Toward vegan language
Dec 5th
There is some debate in vegan circles over how “practical” it is to consider issues of language. I believe that thinking about language issues is very useful because it allows us to understand speciesism and veganism more holistically, helping us to more fully understand the problems we face and the world we want to create. With the title “Toward vegan language,” I don’t mean to suggest “increased requirements” for vegans. (I tend not to understand veganism as a set of requirements in the first place.) What I’m suggesting is that we can put our language to use to help us achieve the goal of liberation for everyone. We can align our language with the vegan ideal in the same way that we align our diets with the vegan ideal.
Language = categorization = meaning
My understanding is that language affects—sometimes bluntly, sometimes more subtly—how we see the world. With language, we categorize our experiences: “small” things, “fun” things, “bad” things, “wise” things, and so on. These categories have consequences. Every day we make decisions based on what fits into our “good” category, our “food” category, our “people” category.
For example, I think a lot depends on whether or not the word (category) “ethical” implies an equal distribution of power. I think a lot depends on whether the word (category) “egalitarian” means equality for all species or just for humans. I think a lot depends on whether a chicken is a “someone” or a “something.”
While writing this post, I found myself using individual words to point out the impact of other individual words. I wrote: “Whether we say ‘our’ or ‘your’ determines whether we’re with or against the people we speak to.” So if this discussion seems a bit messy, I hope you receive that as merely evidence: Language and meaning are helplessly intertwined. If you change the way a thing is said, you change what is said.
(If you’re interested in personally researching the interplay between language and thought, some starting points are linguistic relativity, linguistic determinism, and in a basic way, Saussure’s “Course in General Linguistics.”)
Language & ideology
As foregrounded in the above section, I think our language can help spread speciesism or help stop speciesism. Our pronouns communicate a lot about other animals. Do we say “it” and “that thing”? Or do we say “she” and “that individual”? Phrases like “They’re just animals” allow people to hurt other animals without feeling conflict.
Transphobia and sexism can be, like speciesism, spread through our pronoun usage. By habitually using “he”—“A boss does his work”—we suggest that only men ever do anything important. By habitually using “he or she” or “she or he,” we suggest that there are only two valid, acceptable genders.
Ableism, fat-phobia, and heterosexism are, like speciesism, often spread through insults. When we call someone “stupid,” “fat,” or “gay” as an insult, we suggest that those characteristics are bad or unacceptable, or that those characteristics somehow make a person less worthy of respect. Veganism, for me, is about extending respect to all.
Language & hierarchy
If we’re not careful, our language can create hierarchy. This is especially true when writing about ethics. I’ve written before about my experience with “should” thinking. “Should” thinking is based on obedience. If we say, “You should go vegan”—especially if we say it with conviction—we establish a relationship where we are attempting to dominate the other person. We demand that the person obey our command: “You must support this cause! It’s a moral imperative!” This is an attitude of coercion.
As an artist, I’ve been guided by the quote, “There is no must in art because art is free” (W. Kandinsky). This logic seems sound to me: If you “must” do something, then you don’t have a choice, so you aren’t free. I think we can apply this quote to our vegan practice: “There is no must in veganism because veganism is free.”
Language & respect
Instead of creating hierarchy, our language can facilitate respectful conversation. As Victor has noted, the use of inclusive pronouns (“we,” “our”) can be a gesture of respect. This is an active step toward extending respect toward all. We can, with our language, establish relationships with others that are more equal. Sometimes, thinking that we’re important activists with an important cause, we might give off a tone of elitism or, as mentioned above, dominance. Being conscious about our language, however, helps us to stay open to everyone.
I think being attentive to our use of language is rewarding many times over. Aside from presenting pictures and video, language is the medium through which we express our reasons for being vegan. I think trying to change our world without changing our language is, at best, working against the grain. At worst, it might be dooming ourselves to failure.
Further reading:
- The Vegan Ideal, “Think Harder Before You Speak”
- L.O.V.E., “Holistic veganism”
Giving meaning to veganism
Nov 7th
Vegetarians often have an ambivalent relationship with the animal welfare corporation PETA. In the past, I had reservations about that corporation (e.g., the “Holocaust on Your Plate” campaign), yet continued to distribute their literature. And when I did, I had to ignore that unsettling feeling of unwholesomeness, justifying my actions to myself in the name of “practical”ness: “but their stickers/brochures/DVDs are free and people seem to enjoy receiving them (especially the stickers!).” I was unwilling to give up something I wanted — having free materials to distribute — which I would have had to do if I had admitted to myself how much people are hurt by PETA’s campaigns.
This changed when I witnessed the hurtfulness of PETA’s racist “Animal Liberation” campaign firsthand. Directly seeing PETA’s cynical appropriation of a group’s experience of oppression and the tangible harm it did to our community dismantled the wall of self-deception I had fabricated in my mind to separate the “bad” things the corporation does from the purported “good.”
I could no longer ignore reality so I could keep getting what I wanted.
I was no longer willing to be associated with PETA and decided to stop distributing their materials. And when I did, I was freed from the justifications that had kept me from fully acknowledging, even to myself, the harm done to human animals by PETA. And I began to realize that, by distributing their literature, I was not only unwittingly fundraising for, but also tacitly endorsing a corporation that actively seeks out oppressive campaigns.
Fast forward a few years, and I was in a similar position with another animal welfare corporation that was actively unwilling to examine its own racist and sexist attitudes. I continued to distribute their literature, again in the name of expediency (“What else would I hand out if I stopped using these? Everybody says they’re the most effective pamphlets.”)
But finally I started thinking that I wouldn’t support or even be associated with a racist or sexist organization in any other part of my life, so why was I doing that here? Put in those terms, the decision to stop distributing the literature was easy and I was freed from the strain of trying to reconcile a fear of the unknown (“what would I do if I didn’t use this corporation’s lit?”) with not wanting to being complicit with the racism and sexism of the known.
Thinking back, I am embarrassed that it was so difficult for me to stop supporting these corporations, that something as frivolous as brightly colored stickers or the fear of the unknown was more important to me than the oppression of others. But then again, this is the trap of an oppressive system in action. Oppression is always something that can be ignored so long as it is somebody else who is being oppressed: that’s the very nature of privilege.
And so, having experienced the difficulty of disentangling myself from a dysfunctional relationship with animal welfare corporations perpetuating oppressive norms, I was encouraged to read the strong online response to PETA’s hurtful fat shaming campaign. Vegans publicly declared an intention to stop donating to PETA and mobilized to show their opposition.
These responses to a corporation unwilling to examine its role in perpetuating oppression are expressions of veganism. Veganism is revealed through our actions. When we refuse to give money to these corporations; refuse to link to their websites; renounce the perceived benefits of collaborating with them; publicly express our opposition to oppressive corporations and campaigns; and refuse to promote or otherwise support any of their campaigns and investigations until they take genuine action towards eradicating their institutionalized -isms, we give meaning and life to veganism.
Holistic veganism
Oct 20th
As a vegan, I’m interested in more than patterns of consumption. I’m interested in dissolving speciesist attitudes, spreading an anti-oppression worldview, & ensuring respect for all. I oppose human oppression as much as nonhuman oppression. I value honesty, respect, & community. I value discussions about respectful communication, discussions about the confinement of any species, & discussions about racism in the vegan community. I want to help ensure that the vegan movement is not transphobic or sexist. I want a veganism that works for everyone—not just “the animals” & not just the middle & upper class. You might call this approach “holistic veganism”: to acknowledge all issues connected to veganism & speciesism.
Holistic veganism is a target of continual criticism from so-called “practical vegans.” Their argument is that language usage is unimportant—that worldviews are unimportant—that even human liberation movements are unimportant (!). Instead, they claim, only suffering & happiness matter. And they claim that, because “there is so much animal suffering,” we should ignore all that other stuff. This was, for a time, my understanding, too, but I’ve come to question a lot about this approach. Now I pose the question, Is “practical veganism” really practical?
My current belief is that, if our goal is liberation for everyone, holistic veganism is actually more ‘practical’ for at least two reasons. First, holistic veganism takes into account an understanding of the nature & structure of the oppression we wish to end—how it came to exist & how it is perpetuated today. Second, holistic veganism takes into account ideas & attitudes perceived to be intrinsically connected to veganism & the world we want to create.
The structure of oppression
The origin of oppression
When we understand the origin of oppression, I think we understand how to stop oppression at it’s earliest root. This is a reason to focus on exploitation. Nibert’s theory of oppression explains that exploitation is where nonhuman oppression begins. (We wouldn’t have the confinement, killing, or physical violence of animal agriculture if we didn’t first choose to exploit other animals for the products of the bodies. It all starts with exploiting them for their bodies.) Because of this, veganism is essentially a movement to end exploitation, & we talk about “the vegan ideal of nonexploitation. ”
On the other hand, “practical veganism” dismisses this understanding of cause & effect as “just a bunch of theories,” & they dismiss “exploitation” as an “abstract concept.” Because of this, “practical vegans” push aside non-exploitation ideals in order to make room for new, reduced-suffering versions of exploitation, which keep the cycle of oppression going in new forms.
The perpetuation of oppression
When we understand how oppression is perpetuated, I think we understand how to take away the support system & weaken the structure of oppression. This is motivation to consider ideas, attitudes, & language. Nibert’s theory of oppression explains that speciesist ideas justify nonhuman oppression, making it appear normal & inevitable. (“It’s O.K. to kill them; they’re just animals.”) So, as a vegan, I work on my own speciesism & I try to stop the spread of speciesism through language. I believe that, without speciesist atittudes as a justification, speciesist behavior couldn’t continue.
But “practical veganism” dismisses these concerns. “Practical veganism” asserts that attitudes don’t have to change—only patterns of consumption have to change. I think this understanding ignores that our attitudes determine our consumption & our behavior.
Ideas & attitudes connected to veganism
I recognize speciesism as one oppression among many, so I tend to discuss both speciesism specifically & oppression more broadly. I recognize the centrality of respect to anti-oppression work—so I promote respectful activism & respectful communication. I recognize veganism as a dedication to questioning everything—social norms, advocacy norms, & my own beliefs—so I invite debate, I continually question conventions, & I strive to learn from others’ criticisms. I recognize veganism as a movement against hierarchy, so I help form groups that avoid hierarchical structures (L.O.V.E. is a collective).
But again, “practical veganism” ignores these concerns, accepting & reinforcing any social norm consistent with “effectiveness”; working within hierarchical structures that distribute power unequally; & dismissing, even silencing, criticism within their groups.
In defense of holistic veganism
If our goal is liberation for all beings, I think a holistic understanding of veganism is helpful. It helps us to recognize the origins of that oppression, so we can stop it at the root. It helps us to recognize how that oppression is sustained, so we can stop feeding it. And it helps us to ensure that our groups and our outreach efforts are built on principles consistent with a vegan world.
Some of the common criticisms of holistic veganism arise from a genuine, core difference in values between vegans. Much of the criticism, however, seems to be simply misinformed. There are people who seem to honestly believe that, if we aren’t “practical vegans,” we must be arrogant, obsessive, uninformed vegans. My intention with this post has been to clarify some of the reasons—almost completely overlooked—why a holistic understanding of veganism may in fact be helpful, logical, effective.
Pockets of Change: Spreading Vegetarianism in a Buddhist Community
Jul 15th
Community based activism is, by its nature, often not well known outside a small area. Community based activism can occur in isolated pockets, so there may be great work happening in our area that we don’t know about. I know it helps me to learn about the community based activism people are engaged in, both to draw inspiration from and to learn from their experiences. From time to time, I’d like to share the work of some community based activists in the hopes that it may help you as well.
I’ve been having an ongoing conversation with Jordan Rothstein, a long time fixture in a local vegetarian community, about his advocacy efforts. Jordan has the stated intention of spreading vegetarianism in the Buddhist community he is part of.
Jordan has created a pamphlet that offers a Buddhist case for vegetarianism; as he likes to say, “I speak their language.” Over the years, he has refined this pamphlet in response to his own experiences leafleting with it. Having heard various “Buddhist-specific” rationales used again and again to justify non-human animal exploitation, he addresses those justifications directly in the pamphlet.
Jordan is constantly examining his own work so he can be increasingly more effective. He is eager to swap experiences with other advocates so we may learn from our collective wisdom. Community based activism, free from the fundraising pressures that define corporate activism, offers the freedom for this kind of vital inquiry that helps our activism be alive and responsive to our experiences.
I am appreciative of Jordan’s strong, long term commitment to effecting change within and with his community. I also appreciate the inquiring, open mind he brings to his work. Jordan offers a great example of community based activism in action.
The meanings of ‘our’
Jun 18th
Recently, while reading a pamphlet we’ve been developing about circuses, an activist stopped at the line, “Some animals, like elephants, may be forced to work for over 45 years for our entertainment,” and suggested replacing the word ‘our’ with ‘your.’ This comment intrigued me because the word ‘our’ was deliberately chosen to suggest a particular approach to advocacy and so I started thinking more about what that word represents.
‘Our’ reminds me not to think of myself as separate from those I am reaching out to and to instead understand that we are doing the best we know how. With this understanding, veganism is a process rather than an endpoint. Veganism as process means I am continually learning about veganism and that my path towards the vegan ideal is meandering and ongoing. So ‘our’ helps head off the judgment that I am ‘good’ and they are ‘bad’ by reminding me that we are all learning how to live our lives at the same time. ‘Our’ helps me recognize that we all have much to offer each other, and to move away from an adversarial relationship speaking at others and towards a collaborative one speaking with one another.
Because we live in an imperfect, messy world, we necessarily fall short, even if we have the best of intentions. ‘Our’ means admitting and accepting my own imperfection in living veganism and giving up any sense of superiority I feel over others. In the case of the circus, it is an acknowledgment that, as a human, I also participate in the oppression of non-human animals. Even as it recognizes our shared role as oppressors, ‘our’ also acknowledges the ability of each one of us to recognize that role and work to end it.
And so I think the word ‘our’ is powerful and important by bringing a basic sense of connectedness with others to advocacy. Whether it’s called respect, compassion, or just plain kindness, it’s how I wish to relate with others and the foundation for the vegan world I wish to live in.
Putting it out there
Mar 18th
As one who works for social change, I’m often involved with affecting the worldviews of others. I’m involved with spreading ideas, philosophies, and perspectives. (For anti-oppression veganism, I think this means presenting the vegan ideal and challenging its antitheses—exploitation, human supremacy, and speciesism.) Victor has written in another post about opening our minds to everyday forms of activism that all vegans can do. I want to focus now on forms of everyday activism that help to spread the ideas of veganism and anti-oppression in order to affect the worldviews of others.
If we can break down traditional barriers for how we spread ideas through activism—maybe even adopting another name for it, like simply “putting it out there”—then the possibilities for presenting the vegan worldview are endless. Every day, most of us have at least a few different means to spread such a message: If we talk to co-workers, friends, classmates, or family, we can speak up about social or ethical issues when relevant. If we have a bike or car, we can apply stickers to them—same goes for buttons on a bag. If we have access to bulletin boards at work, school, or anywhere else, we can hang fliers. If we use e-mail, we can add a signature to our messages with online links or quotations. If we have Facebook, Myspace, or similar accounts, we can utilize both our profile space and our comments to others, writing about our beliefs as well as posting videos and pictures. If we’re taking classes, we can speak up about relevant issues, bringing a vegan perspective into the picture when it may be otherwise ignored. If we’re buying a friend a gift, we can consider a thought-provoking book or film. If we’re near a college campus or attending one, we can chalk anything we want on the sidewalks (which is, of course, very fun also). And many of us can use other, more specialized means to “put it out there,” depending on our individual opportunities. Even if we’re shy or we have little activism experience—or if we don’t have much money or time to put toward activism—many simple options for getting our message out in the world are available to us right now.
To help bring about a vegan world, we can each work continually to utilize more of these simple options for “putting it out there”—even if we don’t consider ourselves “activists” in the traditional sense. We can inject (or at least tint) these communication opportunities with messages that spread an awareness of (and aversion to) power imbalances, violence, hate, force, exploitation, and use without consent. And we can spread positive alternatives, as well: an appreciation for the Earth and fellow life, a perspective that looks critically at inherited attitudes and practices, an excitement toward creating change in peaceful ways, and a worldview that embraces freedom and respect.
I think that this view of activism, or “putting it out there,” can be a source of continual hope and reassurance for us. Maybe the world is full of oppression right now. Maybe we disagree with much of what happens in the world. But as individuals—“activists” or not—we have every chance to make a difference. We have every waking moment to work at being who we want to be—to embody and radiate the values in which we believe.
thank you for being a friend
Jan 12th
This week, L.O.V.E. began rolling out our brand new Vegan Buddies project, intended to create groups of local vegans who work to take the philosophy of the L.O.V.E. collective in its virtual space and build a vegan community in their neighborhoods with the same principles. We are hoping that this will connect activists around the globe and help to create a vegan world.
Vegan Buddies will engage in such activities as demonstrations and video outreach, potluck dinners, book clubs, movie nights, bike rides, community building, and more! The great part about the project is that small groups of people can connect and organize events to fit their individual schedules. We are really excited about this project and hope it will help even more people to live veganism.
While we have received a number of great applications to the project, we still have a number of buddies not yet paired up because there is no one in close proximity to them! It’s only through word-of-mouth that we can grow this project to become a global effort. I would encourage you to sign up today for the project if you have not already done so, and please spread the word to your friends and allies.
Please contact me if you have any questions.
Much L.O.V.E. and best wishes for a happy new year!