Awesome teaching resource for the topics of race, police brutality, institutional oppression, racial profiling. Includes both the Trayvon Martin case and the ongoing Michael Brown case.
It’s hard to believe that these forces are working simultaneously: how can we fetishize the act of eating so much while also making food more inaccessible to the people who need it the most? Who is benefiting from this? The setting-aside of food as social capital is logical within the aspirational framework of late capitalism; it makes sense for us to be celebrating the product over the worker and to implicitly shame the ones who cannot afford to shop in the same supermarket aisles as we can. It makes sense for us to colonize others’ traditional foods while critiquing new interpretations of those traditions by the same communities who strive to reinterpret their legacy back into the realm of meaning. In this way we enact little imperialisms that make it possible for us to pat ourselves on our backs, safe from “normal” food and the industrial processes that sustain an illusion of consciousness: trapped in an endless cycle of sleep, false awakening, and BPA-free Breakfast Bars.
The term “agender” refers to individuals who identify as neither male or female, preferring the term “they” as opposed to the gender normative pronouns “he” or “she”. On November 4th, 2013, Maybeck High School senior Sasha Fleischman was sleeping on a public bus on the way home from school when they were suddenly awakened by flames leaping up their body. The teen suffered 2nd and 3rd degree burns up and down their legs, spending over a month in a hospital burn unit. The story made headlines across the San Francisco Bay area where the incident took place and Fleischman suddenly found themselves thrust into the spotlight as a voice for the agender and genderqueer community. Photographer Chloe Aftel shot the victimized teen as well as others who do not allow society or culture to define them.
I’m in this article!
…If a discussion about privilege serves any purpose, it is so that the privileged recognize their own and are then compelled to work to dismantle the structures that have bestowed privilege upon them. In order to do so, one would have to recognize the call to ‘check your privilege’ as less of a personal attack, because it is not. It’s a wake-up call to action.
|—||Mychal Denzel Smith, No One Cares If You Never Apologize for Your White Male Privilege (via wocinsolidarity)|
Love how all the POC look 1000% done with this shit.
it’s that time of year again
Domestic violence and sexual abuse are often called “women’s issues.” But in this bold, blunt talk, Jackson Katz points out that these are intrinsically men’s issues — and shows how these violent behaviors are tied to definitions of manhood. A clarion call for us all — women and men — to call out unacceptable behavior and be leaders of change.
Reminder that Jackson Katz is speaking on campus tonight (9/11) at 7 pm in the University Center Auditorium!
The sexual politics of veganism.
Carol Adams has written extensively on the sexual politics of meat, arguing that women and other animals are both sexualized and commodified to facilitate their consumption (both figuratively and literally) by those in power. One result has been the feminization of veganism and vegetarianism. This has the effect of delegitimizing, devaluing, and defanging veganism as a social movement.
This process works within the vegan movement as well, with an open embracing of veganism as inherently feminized and sexualized. This works to undermine a movement (that is comprised mostly of women) and repackage it for a patriarchal society. Instead of strong, political collective of women, we have yet another demographic of sexually available individual women who exist for male consumption.
Take a browse through vegan cookbooks on Amazon, for instance, and the theme of “sexy veganism” that emerges is unmistakable. Oftentimes, veganism is presented as a means of achieving idealized body types. These books are mostly geared to a female audience, as society values women primarily as sexual resources for men and women have internalized these gender norms. Many of these books bank on the power of thin privilege, sizism, and stereotypes about female competition for male attention to shame women into purchasing.
To reach a male audience, authors have to draw on a notion of “authentic masculinity” to make a highly feminized concept palatable to a patriarchal society where all that is feminine is scorned. Some have referred to this trend as “heganism.” The idea is to protect male superiority by unnecessarily gendering veganism into veganism for girls and veganism for boys. For the boys, we have to appeal to “real” manhood.
Then there is the popular tactic of turning women into consumable objects in the exact same way that meat industries do. Animal rights groups recruit “lettuce ladies” or “cabbage chicks” dressed as vegetables to interact with the public. PETA routinely has nude women pose in and among vegetables to convey the idea that women are sexy food. Vegan pinup sites and strip joints also feed into this notion. Essentially, it is the co-optation and erosion of a women’s movement. Instead of empowering women on behalf of animals, these approaches disempower women on behalf of men.
In sum, vegan feminism argues that women and non-human animals are commodified and sexualized objects offered up for the pleasurable consumption of those in power. In this way, both women and other animals are oppressed under capitalist patriarchy. When the vegan movement sexualizes and feminizes vegan food, or replicates the woman-as-food trope, it fails to acknowledge this important connection and ultimately serves to repackage potentially threatening feminist collective action in a way that is palatable to patriarchy.
Corey Lee Wrenn is a Council Member for the American Sociological Association’s Animals & Society section. This section facilitates improved sociological inquiry into issues concerning nonhuman animals and is currently seeking members. Membership is $5-$10; you must be a member of the ASA to join.
Cross-posted at the Vegan Feminist Network.
The Rethink Homelessness campaign aims to dispel stereotypes and remind us that the circumstances which lead to living on the streets could happen to each and every one of us.
|—||Scott Woods (via andrewgibby)|
Does money make you mean? In a talk at TEDxMarin, social psychologist Paul Piff shares his research into how people behave when they feel wealthy. (Hint: badly.)
I have a theory about this, which is completely unsupported by data and might be totally wrong.
I think people like to believe that their choices matter. We don’t like to consider the role that luck and circumstance plays in human life, because it makes us feel powerless and ultimately like maybe we should not even bother to get out of bed in the morning. So we find ways to imagine that we can make our own destinies and that we are in control of our own lives.
To an extent, of course, we are. Our choices do matter. But so do chance and privilege.
But I think most people want a narrative of their lives that is about something other than dumb luck. So if you become powerful or wealthy, you start to think, "This happened because I worked hard," because you did work hard. You think, "This happened because I didn’t give up," because you didn’t give up.
But THEN there is this nagging feeling that haunts you, because you know that other people also work hard and that other people also don’t give up, and that they have not experienced the same success you have.
In short, deep down you know that the game of Monopoly, through chance or through systemic injustice, has been rigged in your favor. And that makes you feel like everything is random and meaningless and you are unworthy of your good fortune, and I think many people respond to that feeling defensively: They want you to know that they made a really amazing decision to buy Park Avenue, a bold and dangerous decision. And yes, they started the game with more money, but lots of people start the game with more money and DON’T make the bold and brilliant decision to buy Park Avenue.
And in the end, this desire to build a narrative of your success that gives you agency within your own life leads to a less compassionate life. It also often I think leads to echo chambers: Because any challenge to your “I earned it” worldview is a direct attack on your feeling that you are in control of your life, you have to surround yourself with people whose own life experiences do not contradict that worldview. This is the only reason I can think of that wealthy people are literally more likely to take candy from children.
The challenge—and this is a challenge for all of us—is to internalize the roles luck and systemic injustice play in our lives while still continuing to try to be good and useful creatures.
Glad to see that John is spending his vacation ruminating on human nature and inequality. All is right with the world.
Junk food is engineered to be addictive - The science behind making the food that’s so bad for us taste so good…VIDEO
9 Black butch lesbians share their stories in The Butch Mystique (2003)