Veganism, dairy, and decolonization

2020 ◽  
Vol 11 (2) ◽  
pp. 244-267
Author(s):  
Maneesha Deckha

Plant-based diets are often perceived as being antithetical to Indigenous interests in what is today colonially known as Canada. This perceived antithesis hinges on veganism's rejection of the consumption of animals. This apparent antithesis, however, is a misperception that a reframing of ethical veganism can help correct. This article argues that veganism's objection to dairy should be underscored as a central concern of ethical veganism. Such emphasis not only brings into view the substantial alignment between plant-based diets and Indigenous worldviews, but also highlights the related goals of decolonization and reconciliation in Canada. Veganism, in reality, rejects a practice (dairy farming) that was constitutive of settler colonialism in North America and which still promotes colonial familial ideologies while constructing Indigenous peoples and other non-Europeans (who disproportionately cannot tolerate lactose) as abnormal. Veganism – along with vegetarianism – shares the general respect for animals and interspecies relations (along with a concomitant disavowal of human exceptionalism) that many Indigenous legal orders in Canada promote. Yet, despite this shared disavowal of a principal colonial ideology, the tight correlation between hunting and Indigeneity on the one hand, and veganism and vegetarianism and an objection to killing animals on the other, makes veganism's contributions to decolonization and reconciliation difficult to see. By framing veganism as a critique of the dairy industry, however, the associations that veganism has with decolonizing ends are not clouded by these overpowering correlations, helping to bring into view even vegetarianism's contributions toward these ends.

Politik ◽  
2017 ◽  
Vol 20 (3) ◽  
Author(s):  
Marc Jacobsen ◽  
Jeppe Strandsbjerg

By signing the Ilulissat Declaration of May 2008, the five littoral states of the Arctic Ocean pre-emptively desecuritized potential geopolitical controversies in the Arctic Ocean by confirming that international law and geo-science are the defining factors underlying the future delimitation. This happened in response to a rising securitization discourse fueled by commentators and the media in the wake of the 2007 Russian flag planting on the geographical North Pole seabed, which also triggered harder interstate rhetoric and dramatic headlines. This case, however, challenges some established conventions within securitization theory. It was state elites that initiated desecuritization and they did so by shifting issues in danger of being securitized from security to other techniques of government. Contrary to the democratic ethos of the theory, these shifts do not necessarily represent more democratic procedures. Instead, each of these techniques are populated by their own experts and technocrats operating according to logics of right (law) and accuracy (science). While shifting techniques of government might diminish the danger of securitized relations between states, the shift generates a displacement of controversy. Within international law we have seen controversy over its ontological foundations and within science we have seen controversy over standards of science. Each of these are amplified and take a particularly political significance when an issue is securitized via relocation to another technique. While the Ilulissat Declaration has been successful in minimizing the horizontal conflict potential between states it has simultaneously given way for vertical disputes between the signatory states on the one hand and the Indigenous peoples of the Arctic on the other.


1979 ◽  
Vol 9 (4) ◽  
pp. 7-14
Author(s):  
Harry G. Johnson

The concept of “brain drain” is in its origins a nationalistic concept, by which is meant a concept that visualizes economic and cultural welfare in terms of the welfare of the residents of a national state or region, viewed as a totality, and excludes from consideration both the welfare of people born in that region who choose to leave it, and the welfare of the outside world in general. Moreover, though the available statistics are far from adequate on this point, there is generally assumed to be a net flow of trained professional people from the former colonial territories to the ex-imperial European nations, and from Europe and elsewhere to North America and particularly the United States. The concept thus lends itself easily to the expression of anti-colonial sentiments on the one hand, and anti-American sentiments on the other. The expression of such sentiments can be dignified by the presentation of brain drain as a serious economic and cultural problem, by relying on nationalistic sentiments and assumptions and ignoring the principles of economics—especially the principle that in every transaction there is both a demand and a supply—or by elevating certain theoretical economic possibilities into presumed hard facts.


Author(s):  
Honaida Ghanim

The colonial framework introduced a central perspective into Palestinian studies in the context of addressing Zionism, Zionist relations with the Palestinian entity, and the creation of the question of Palestine. This chapter explores the rise and shifts of the Palestinian question from the Balfour Declaration to the “deal of the century.” Informed by a sociohistorical approach, the chapter goes through historical shifts and analyzes the Palestine question within relations of interplay and entanglement with the Zionist project and, later, with the state of Israel. It focuses on the sociological dimensions of the Palestine question at the intersection of settler colonialism, theology, and state-making, on the one hand, and indigenous resistance, national struggle, and pragmatism, on the other.


Author(s):  
Timothy Neale

In Chapter 1, I argue that ‘wildness’ is a product settler attempts to understand and thereby spatially remake the Northern Australia since the first colonial encounters in the 17th Century. For European explorers, a region like Cape York Peninsula was a wilderness to be surveyed, and through the misadventures and conflicts of inland expeditions it came to be understood as ‘wretched’ country populated with ‘treacherous’ peoples. Surveying subsequent uses of ‘the wild’ in this region, this chapter shows that if, on the one hand, part of the settler project has been to discursively and materially dictate the shape and texture of the region through such forms of wildness – ‘wilderness,’ ‘wild time,’ ‘wild blacks’ and ‘wild whites’ – then, on the other, the contemporary ‘wilderness’ should be understood not only as a product of the resistance and resilience of its Indigenous peoples, but also as the partial failure of this project.


Author(s):  
John Corrigan ◽  
Lynn S. Neal

Settler colonialism was imbued with intolerance towards Indigenous peoples. In colonial North America brutal military force was applied to the subjection and conversion of Native Americans to Christianity. In the United States, that offense continued, joined with condemnations of Indian religious practice as savagery, or as no religion at all. The violence was legitimated by appeals to Christian scripture in which genocide was commanded by God. Forced conversion to Christianity and the outlawing of Native religious practices were central aspects of white intolerance.


Itinerario ◽  
1989 ◽  
Vol 13 (2) ◽  
pp. 45-66
Author(s):  
Alfred W. Crosby

The five hundredth anniversary of the Columbian discovery of America is upon us, and with it the obligation to assess existing interpretations of the significance of that voyage and the establishment of permanent links between the Old and the New Worlds. The most influential of the several schools of interpretation are, on the one hand, the newest and analytic, and the other, the classic and bardic. The former is for many recondite and discomforting. The latter, the one most often taught, dramatized, and believed in North America, is for most as comfortable as an old pair of slippers. We learned it at primary school.


Author(s):  
M. Megre

The ongoing conflict between agribusiness and Brazilian indigenous peoples is one of the largest conflicts in contemporary Brazil. It combines territorial dispute with racial, ethnic, and environmental issues. On the one hand, as the Brazilian economy mainly relies on agriculture, agricultural business has consolidated power across the country, strongly supported by the government. On the other hand, indigenous communities have been fighting for decades to have their territory demarcated and to ensure their people‟s security and rights. Apart from unsettled issues between indigenous communities and agribusiness, confrontation is aggravated by social intolerance and the heritage of colonialism. Despite being one of the most violent and widespread conflicts in the country, it is often disregarded and silenced by the Brazilian media, and the Brazilian society is barely aware about it.


2021 ◽  

An interesting study on interspecies relations in cities, set in concrete cultural phenomena. It is a radical re-definition of human-animal relations, an analysis of mutual dependencies, a description of complexity and dynamics of changes in urban spaces. On the one hand, the publications refers to various cultural contexts, on the other hand, it shows local characteristics of the presented phenomena and the Polish perspective, which includes different towns. The book may inspire reflections on relations between humans and animals in future cities as well as the ways of organising them, especially in the context of the 19th and 20th century modernising movements.


2021 ◽  
pp. 61-69
Author(s):  
SERGEY V. BEREZNITSKY ◽  

The aim of the research is to search for the regularities of the mechanism of functioning of the mentality of the Tungus-Manchus and Paleoasiatics of the Amur-Sakhalin region in relation to their complexes of cults, beliefs, rituals, and life-supporting technologies. The Tungus-Manchu and Paleoasiatics mentality is understood as a way of thinking based on specific worldview archetypes, knowledge, life-supporting technologies, a complex of dominant needs, beliefs, cults, traditions, and values. The system of life activity is considered as a complex of historically formed and constantly evolving cultural, ideological, economic and household components that allow an ethnic group to be preserved and reproduced in a specific geoanthropogenic landscape, creatively develop and improve its basic ethno-cultural features as global values. According to the author, the interaction of the mentality and the system of life activity is a bi-directional process: on the one hand, the mentality determines the ways and forms of life activity, on the other - the elements of culture that form the basis of life activity, make up the patterns, patterns, models and results of thinking that characterize the features of the ethno-cultural mentality of the ethnic community...


2020 ◽  
Vol 62 (2) ◽  
pp. 313-324
Author(s):  
Noel Dyck

This revised address for the 2019 Weaver-Tremblay Award revisits some underlying questions about the practice of anthropology that have figured in my own work. First, why might one choose anthropology as a means of intellectual and practical inquiry into social and cultural phenomena? Second, what kinds of anthropological practice can be pursued? Finally, what types of knowledge can be acquired through anthropological approaches, and to what purposes might this knowledge be applied? These questions are considered within the context of two rather different fields of anthropological inquiry I have pursued: relations between Indigenous Peoples and state governments, on the one hand, and the social construction of sport, on the other. As well as sharing some unexpected analytical commonalities, these ostensibly disparate fields speak to the power that resides in illuminating details of the type that anthropologists are particularly adept in recognizing.


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