Considering 'Vegan Privilege'
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FROM

Faunalytics
June 2016

In this paper, the author addresses common misconceptions that drive the notion of vegan privilege. First, the author notes being vegan is not inherently expensive and the diet is generally accessible to people of any income level. "Veganism does not require wealth," the author notes, and just like the spectrum of people who consume meat, "there are vegans who are unemployed, underemployed, or of low income, and their shopping cart will look very different than that of a wealthier vegan."

Abstract:

Veganism is an ethical framework that redefines our relationship with animals, including making dietary choices to eliminate animal products. There are different interpretations of what it means to be vegan, both political and apolitical. As veganism grows, there is an increasing amount of debate among both vegans and non-vegans. One criticism that some non-vegans have of veganism (and animal rights, generally) relates to the notion of "vegan privilege." The critique mostly revolves around debating whether veganism "requires affluence, whether it assumes whiteness, first world privilege, and cultural insensitivity, and whether it encourages self-righteousness and condescension towards non-vegans." Those who seek to draw attention to the concept of vegan privilege include non-vegans, of course, but also many vegans and animal rights activists.

This paper examines vegan privilege from a critical, intersectional perspective. "While privilege is important to examine," says the author, they propose that "the general concept of vegan privilege is limiting and vague," and that "it approaches veganism as a monolithic movement and lacks contextualization." The author notes that a key difference is one of definition: "Privilege is defined as the invisible, unearned, and often unwanted advantages granted based on membership to ascribed social groups such as race, class, and gender," while veganism is very different. In contrast, veganism is "an achieved status and identity that reflects the shared beliefs, values, and politic of people." Using intersectional theory, the author argues that criticism from inside the vegan community deserves a different response than external criticism.

In this paper, the author addresses common misconceptions that drive the notion of vegan privilege. First, the author notes being vegan is not inherently expensive and the diet is generally accessible to people of any income level. "Veganism does not require wealth," the author notes, and just like the spectrum of people who consume meat, "there are vegans who are unemployed, underemployed, or of low income, and their shopping cart will look very different than that of a wealthier vegan." Comparing veganism with "carnism," this paper notes that carnism "is both a privilege and a detriment, since the short-term advantages of eating animals can lead to long-term problems." As carnism is "the norm" and veganism is generally seen as "the other," it is carnism that sets standards in the food industry, influences laws, and so on.

For animal advocates, this paper may help us respond to critiques relating to vegan privilege, while acknowledging that there may be some validity to it. Overall, the author concludes that "critiquing privilege is useful when the aim is to improve and clarify the mission and goals in the vegan movement." Although the information helps vegans understand "how to present veganism to carnists in a way that is compassionate and inclusive." The author also suggests that vegan organizations "include diverse leadership so that the bodies of women are not exploited and the needs of people of color are not neglected to sell a movement." As the vegan community grows and includes an increasingly diverse mix of people, these points will become even more important for advocates to consider.

Access entire article: Questioning the Concept of Vegan Privilege: A Commentary


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