Carol J. Adams | |
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![]() Adams speaks at the Intersectional Justice Conference, March 2016 | |
Born | 1951 (age 71–72) New York, U.S. |
Alma mater | |
Notable work |
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Spouse | Rev. Dr. Bruce Buchanan |
Website | www.caroljadams.com |
Carol J. Adams (born 1951) is an American writer, feminist, and animal rights advocate. She is the author of several books, including The Sexual Politics of Meat: A Feminist-Vegetarian Critical Theory (1990) and The Pornography of Meat (2004), focusing in particular on what she argues are the links between the oppression of women and that of non-human animals. [1] She was inducted into the Animal Rights Hall of Fame in 2011. [2]
Carol J. Adams was born in New York in 1951. She is a feminist-vegan, advocate, activist, and independent scholar whose work explores the cultural construction of inter-sectional oppression. [3] At a young age, Adams was influenced by her mother, who was both a feminist and a civil rights activist, and also her father who she recalls, was a lawyer who participated in one of the first lawsuits regarding the pollution of Lake Erie, one of the Great Lakes in the north eastern region of the United States. [4] Adams was raised in Forestville, a small village in New York. After skipping a grade and taking college English courses in high school, Adams attended the University of Rochester and majored in English and History. [5] As an undergraduate at the University of Rochester, she was involved in bringing women's studies courses to the University's course catalog. [6] She graduated from there with a BA in 1972, and obtained her Master of Divinity degree from Yale Divinity School in 1976. In 1974 Adams moved to Boston to study with Mary Daly. Adams recalls her time with Mary as, " a fascinating time of conversation and mutual critique...My evolving feminist-veganism and her evolving biophilic philosophy bumped up against each other at times. Usually, at least in the beginning, she had the last word." [4] [7] [a]
Adams recalls discovering the dead body of her family pony that was killed in a hunting accident, then eating a hamburger that night. She concluded that it was hypocritical for her to mourn the death of her pony, yet have no problem eating a slaughtered cow. This marked the beginning of her vegetarian journey. [8] [9] She is also a pioneer of feminist care theory in animal ethics. [10] Adams continues to work towards the ethical treatment of animals and other forms of activism. She does this through visiting colleges, teaching courses, and through the internet and different forums of social media in which she can reach out to a wider audience. During the past five years Adams has been very involved in helping to create this innovative urban development spearheaded by The Stewpot in Dallas, Texas. Adams has also been working on a theoretical autobiography and on a book about Jane Austen and care giving. [3] She has also been working on a project on "Towards a Philosophy of Care through Care." An essay about this is forthcoming in Critical Inquiry. Adams continues to show The Sexual Politics of Meat Slide Show to help and spread her theories as she can. Lastly Adams is completing a book with her co-authors Patti Breitman and Virginia Messina, Even Vegans Die. Carol J. Adams in regards to her intentions on this planet said, " "In my life, I want to do the least harm possible,"she said. "I want to walk lightly on this Earth." [11] and the accomplishments of her life and her goals and ambitions have reflected this philosophy. Adams was chosen as one of "20 Badass Veg Women Who Are Making History" by a website called chooseveg.com. Others among the list were the once world number one for women's tennis, Venus Williams and Ellen DeGeneres, from the Ellen DeGeneres Show. [12]
Adams is one of several people who provided information used in the writing of the book Striking at the Roots: A Practical Guide to Animal Activism (2008) by Mark Hawthorne.[ citation needed ]
The Sexual Politics of Meat: A Feminist-Vegetarian Critical Theory discusses how, especially in times of shortage, women often give men the meat they perceive to be the "best" food. She also discusses the connections between feminism and vegetarianism, and patriarchy and meat eating, historically and through the reading of literary texts. An important theory formulated in the book is the absent referent, which she uses to explain the fact that people keep eating meat, and is also behind the objectification of women in pornography. [13]
In The Sexual Politics of Meat, Adams parallels the patriarchal system with the relationship between humans and animals. The male connotations associated with meat eating, not only highlights species inequality, but also defines distinct gender roles. Simply, meat signifies male dominance over females as "men who batter women have often used the absence of meat as a pretext for violence against women." [14] Adams proclaims that our culture has become preoccupied with reducing non-human animals to a source of consumption, a fragmentation of their individual species. A recurring theme throughout her work is that men that feel a sense of entitlement over animals are similar to men who abuse, exploit, or degrade women for their bodies. [14]
In Adam's Animals and Women Feminist Theoretical Explorations, she argues that the social context behind female oppression and sexual violence has a direct tie to the way humans mistreat other species. Humans tend to deem animals as an inferior species and in this way, justify their actions regarding animal exploitation. According to Adams, men regard women in a similar light. This sense of entitlement over animals translates into human relations and men begin to label women as inferior as well "available for abuse." [15] The established discourse shifts from a negative image for nonhuman animals to a sexist portrayal of women. Constantly, men refer to women using language such as dogs, chicks, bunny, which all indicate men using women as a mere means. [16] Given current speciesism, individuals use non-human animals for their production, i.e. cows for milk, hens for eggs, or female dog to breed more puppies. Humans use chicks as simply physical beings similar to how men may exploit the female body for pleasure.[ citation needed ]
In The Pornography of Meat, Adams draws the visual comparison between meat advertised on a shelf and women portrayed in particular advertisements or magazines. The idea of consumption plays a significant role in a culture that compare women to a product, something that's not only attainable, but a consumable person. [17] It is important to note that consumption may refer to literal digestion or rather simply, a desire for someone considered attainable by another individual. Adams juxtaposes commonly unnoticed advertisements in the local grocery store to sexist and misogynistic images of women. Further, she creates the "A" category, which creates an idea of white male supremacy in a civilized society, whereas the other in this sense, includes language that relates to different races, non-human animals, and women. Adams argues that modern culture idealizes the white male figure and demonstrates that he represents an advanced civilized society. The author argues that any individual who doesn't fall into the "A" category likely faces a reference to animals, now seen as derogatory and inferior. In this work, she includes an image of women labeled according to her body parts similar to how butcher advertises meat cuts. The underlying premise remains the same; current culture has created a desire for consumption from non-human animals, genders, and races.[ citation needed ]
She is the author of several other books, including Living Among Meat Eaters: The Vegetarian's Survival Handbook. This book advises vegetarians to ask if they are at peace with their own vegetarianism and provides communication skills for avoiding abuse while dining with meat-eating friends, family, and coworkers who may be hostile. Her most recent[ when? ] work, Burger, follows the history, business, culture, and gendered politics of the hamburger. All the while, drawing upon the history of the veggie burger, and its revival through contemporary investors in the food industry.[ citation needed ]
Adams' activism includes "experience of working for social justice (which includes justice for nonhuman animals) and against domestic violence, homelessness, racism, and violence against animals." [6] A large part of Adams' life is dedicated to feminism as well. She was raised in a household with her two sisters where this spirit of feminism was nurtured. Her vegetarianism came after her feminism. [18] While a sophomore at the University of Rochester she attended her first Women's Liberation meeting and later did field work at the Women's Liberation Center. These experiences and research, as well as the event of her pony being killed, showed her that her feminism and vegetarianism were related. Through some feminist studies she was conducting she realized that both were connected throughout the history of feminism as well. She found that many feminists were vegetarians, and she also found multiple books written by feminists, on vegetarianism as a "part of the feminist awakening of the hero". [18] A further look into the newly connected themes proved to be very important to the course Adams' work would take in the future. She found that a patriarchal ethics "naturalizes and normalizes violence...and perpetuates human exceptionalism that permits the oppression of other beings". [18] Thus her theory of the patriarchal essence begins, and the creation of The Sexual Politics of Meat: A Feminist-Vegetarian Critical Theory took form.[ citation needed ]
Adams has explained that her activism taught her how to write by allowing her to think about how "ideas are experienced by others". [19] Fighting on the non-dominant side of things through her activism allowed her to return to her book-writing with a deeper level of understanding sufficient enough to know what was going on. The voice she had in her activism in the 1970s also helped her obtain her theoretical voice used in her books. Adams explains, in many interviews, that her activism taught her how to write.
In her chapter, "What Came Before the Sexual Politics of Meat" in the book Species Matters: Humane Advocacy and Cultural Theory, Adams explains that she and her husband were activists in the 1970s against racism. [20] They lived in Dunkirk, New York and tried to make the area progressive by pushing for minority housing to move into the rural area. Her husband, the local minister was receiving inflammatory letters from his congregation and Adams fought with inner self between doing as much as she can, and stopping where the situation became dangerous. She was spoken about on the call-in radio show "What's Your Opinion". One day when she was listening she was so furious about the inaccurate information being told that she called in and corrected all the misinformation. Regardless of what people said, Adams and her husband continued their activism and fight for low-to-moderate income housing.[ citation needed ]
Further, in her life Adams has supported animal rights and wants to educate people about vegan food and introducing people to vegan eating. [19] She explains we all get protein from plants, some people get it directly from plants and others chose to let animals process protein for them; she has also coined the term feminized protein for eggs and dairy products, as it is plant protein produced by using the reproductive cycle of female animals. [6]
Adams was executive director of the Chautauqua County Rural Ministry, Inc., Dunkirk, New York from the late 1970s to 1987. [6] She lives in Texas with her husband, Reverend Dr. Bruce Buchanan, and is a member of the First Presbyterian Church of Dallas, where her husband is an associate pastor. [21]
a. ^ Also see Bakeman, Jessica. "Student Survival '08: Campus secrets and legends", City newspaper, August 13, 2008.
Veganism is the practice of abstaining from the use of animal products—particularly in diet—and an associated philosophy that rejects the commodity status of animals. A person who follows the diet or philosophy is known as a vegan.
Vegetarianism is the practice of abstaining from the consumption of meat. It may also include abstaining from eating all by-products of animal slaughter.
Sex-positive feminism, also known as pro-sex feminism, sex-radical feminism, or sexually liberal feminism, is a feminist movement centering on the idea that sexual freedom is an essential component of women's freedom. They oppose legal or social efforts to control sexual activities between consenting adults, whether they are initiated by the government, other feminists, opponents of feminism, or any other institution. They embrace sexual minority groups, endorsing the value of coalition-building with marginalized groups. Sex-positive feminism is connected with the sex-positive movement. Sex-positive feminism brings together anti-censorship activists, LGBT activists, feminist scholars, producers of pornography and erotica, among others. Sex-positive feminists generally agree that prostitutes themselves should not be criminalized.
Cultural feminism, the view that there is a "female nature" or "female essence", attempts to revalue and redefine attributes ascribed to femaleness. It is also used to describe theories that commend innate differences between women and men. Cultural feminism diverged from radical feminism, when some radical feminists rejected the previous feminist and patriarchal notion that feminine traits are undesirable and returned to an essentialist view of gender differences in which they regard female traits as superior.
Christian vegetarianism is the practice of keeping to a vegetarian lifestyle for reasons connected to or derived from the Christian faith. The three primary reasons are spiritual, nutritional, and ethical. The ethical reasons may include a concern for God's creation, a concern for animal rights and welfare, or both. Likewise, Christian veganism is not using any animal products for reasons connected to or derived from the Christian faith.
The practice of vegetarianism is strongly linked with a number of religious traditions worldwide. These include religions that originated in India, such as Hinduism, Jainism, Buddhism, and Sikhism. With close to 85% of India's billion-plus population practicing these religions, India remains the country with the highest number of vegetarians in the world.
The feminist sex wars, also known as the lesbian sex wars, sex wars or porn wars, are terms used to refer to collective debates amongst feminists regarding a number of issues broadly relating to sexuality and sexual activity. Differences of opinion on matters of sexuality deeply polarized the feminist movement, particularly leading feminist thinkers, in the late 1970s and early 1980s and continue to influence debate amongst feminists to this day.
The earliest records of vegetarianism as a concept and practice amongst a significant number of people are from ancient India, especially among the Hindus and Jains. Later records indicate that small groups within the ancient Greek civilizations in southern Italy and Greece also adopted some dietary habits similar to vegetarianism. In both instances, the diet was closely connected with the idea of nonviolence toward animals, and was promoted by religious groups and philosophers.
Women have played a central role in animal advocacy since the 19th century. The animal advocacy movement – embracing animal rights, animal welfare, and anti-vivisectionism – has been disproportionately initiated and led by women, particularly in the United Kingdom. Women are more likely to support animal rights than men. A 1996 study of adolescents by Linda Pifer suggested that factors that may partially explain this discrepancy include attitudes towards feminism and science, scientific literacy, and the presence of a greater emphasis on "nurturance or compassion" amongst women. Although vegetarianism does not necessarily imply animal advocacy, a 1992 market research study conducted by the Yankelovich research organization concluded that "of the 12.4 million people [in the US] who call themselves vegetarian, 68% are female, while only 32% are male".
Marti Kheel was a vegan ecofeminist activist scholar credited with founding Feminists for Animal Rights (FAR) in California in 1982. She authored several books in deep ecology and ecofeminism, including Nature Ethics: An Ecofeminist Perspective and several widely cited articles in college courses and related scholarship, such as "The Liberation of Nature: A Circular Affair", "From Heroic to Holistic Ethics: The Ecofeminist Challenge", and "From Healing Herbs to Deadly Drugs: Western Medicine's War Against the Natural World". She was a long-time vegan in diet, lifestyle, and philosophical commitments, working out her understanding of its implications in every area of our human relationships with nature and its constituents, and she found a wide audience for those deep reflections. Reportedly, she had pursued a raw vegan diet later in her life. Her pioneering scholarship in ecofeminist ethics is foundational for continuing work in these fields.
Feminist views on sexuality widely vary. Many feminists, particularly radical feminists, are highly critical of what they see as sexual objectification and sexual exploitation in the media and society. Radical feminists are often opposed to the sex industry, including opposition to prostitution and pornography. Other feminists define themselves as sex-positive feminists and believe that a wide variety of expressions of female sexuality can be empowering to women when they are freely chosen. Some feminists support efforts to reform the sex industry to become less sexist, such as the feminist pornography movement.
Jewish vegetarianism is a commitment to vegetarianism that is connected to Judaism, Jewish ethics or Jewish identity. Jewish vegetarians often cite Jewish principles regarding animal welfare, environmental ethics, moral character, and health as reasons for adopting a vegetarian or vegan diet.
Ecofeminism is a branch of feminism and political ecology. Ecofeminist thinkers draw on the concept of gender to analyse the relationships between humans and the natural world. The term was coined by the French writer Françoise d'Eaubonne in her book Le Féminisme ou la Mort (1974). Ecofeminist theory asserts a feminist perspective of Green politics that calls for an egalitarian, collaborative society in which there is no one dominant group. Today, there are several branches of ecofeminism, with varying approaches and analyses, including liberal ecofeminism, spiritual/cultural ecofeminism, and social/socialist ecofeminism. Interpretations of ecofeminism and how it might be applied to social thought include ecofeminist art, social justice and political philosophy, religion, contemporary feminism, and poetry.
Vegetarian ecofeminism is an activist and academic movement which states that all types of oppression are linked and must be eradicated, with a focus on including the domination of humans over nonhuman animals. Through the feminist concept known as intersectionality, it is recognized that sexism, racism, classism, and other forms of inter human discrimination are all connected. Vegetarian ecofeminism aims to include the domination of not only the environment but also of nonhuman animals to the list. Vegetarian ecofeminism is part of the academic and philosophical field of ecofeminism, which states that the ways in which the privileged dominates the oppressed should include the way humans dominate nature. A major theme within ecofeminism is the belief that there is a strong connection between the domination of women and the domination of nature, and that both must be eradicated in order to end oppression.
Josephine Donovan is an American scholar of comparative literature who is a professor emerita of English in the Department of English at the University of Maine, Orono. Her research and expertise has covered feminist theory, feminist criticism, animal ethics, and both early modern and American literature with a special focus on American writer Sarah Orne Jewett and the local colorists. She recently extended her study of local color literature to the European tradition. Along with Marti Kheel, Carol J. Adams, and others, Donovan introduced ecofeminist care theory, rooted in cultural feminism, to the field of animal ethics. Her published corpus includes ten books, five edited books, over fifty articles, and seven short stories.
The Sexual Politics of Meat: A Feminist-Vegetarian Critical Theory is a 1990 book by American author and activist Carol J. Adams published by Continuum. The book was first written as an essay for a college course taught by Mary Daly and includes material such as interviews from vegetarian feminists in the Boston–Cambridge area. The Sexual Politics of Meat has been translated into nine languages and re-published for its 25th anniversary edition as a part of the Bloomsbury Revelations series.
Agnes Edna Ryan was an American pacifist, vegetarian, suffragist and managing editor of Woman's Journal, 1910-1917.
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An Essay on Abstinence from Animal Food, as a Moral Duty is a book on ethical vegetarianism and animal rights written by Joseph Ritson, first published in 1802.
So were her experiences in Dunkirk, N.Y., where she and her husband developed a hot line for battered women. Many callers spoke of feeling "like a piece of meat.' Other women said their husbands had beaten them because they didn't serve meat with dinner. And some said their husbands had killed the family pet. The implicit warning: "You could be next."Abstract.
Adams's new book, The Pornography of Meat, collects some of the material in support of her ideas that she has been sent by admirers of her work. [...] When it was picked up by right-wing media pundits in the United States as the epitome of political correctness gone mad, Adams was mocked as the woman who believes that cows have the same rights as women. In the United Kingdom, Auberon Waugh suggested in the Sunday Telegraph that "Carol J. Adams" did not exist, and that The Sexual Politics of Meat was a deliberately provocative piece of satirical sophism written by a male academic.