The paper “ The Sexual Politics of Meat - a Feminist-Vegetarian Critical Theory by Carol Adams” is an intriguing example of a book review on sociology. The choices of our diets speak too much about our cosmology, politics, livelihood, behaviors, and attitudes. The major question that many would ask is about the interest of vegetarianism in interest with feminism. What does vegetarianism have to do with feminism? The fact is that much of the politics and cultural dimensions propose the link between vegetarianism with feminism in hard-on arguments that draw much of the historical and literal parallelism between feminism and vegetarian movements.
A critical analysis of the writings of Carol Adams about The sexual Politics of Meat: A Feminist-Vegetarian Critical Theory, among other references, demonstrate how the sensual attitude of feminism is assimilated to vegetarianism and contrasted to meat-eating by virtue of various reasons. This paper discusses the question of the study, should a true feminist be a vegetarian, under the context of the sexual politics of meat and the feminists’ vegetarian critical theory. According to Adams (p. 231), vegetarians do not rest with the proof of the healthfulness of the vegetarian body, but they seek to change the meat-eating world.
In the category of meat-eating individuals, it rather seems odd and discriminatory under the circumstances of feminism and masculinity. However, the vegetarians, in general, do more than just rebuke the global conscience of the meat-eating consilience of the modern world society. Meat-eating female individuals rebuke the patriarchal society since as was realized by Adams (1990), it was seen to be associated with male power. More than that, the colonialists’ male (especially the British colonialists) was for instance not viewed positively for being beefeaters as far as male control and colonialism are concerned.
The fact is that there is a general attribute of the meat-eaters that do not look fair and perfect with women. One of the worst characteristics of the meat-eaters surrounds their zeal of aggression. Meat-eating individuals are prone to sexual violence and other discrete forms of violence that have only been associated with men. As stated by Adams (p. 245), outside the small but burgeoning subgroups in the feminist movement such as Eco-feminists, who explores the link between feminism and the environment, including animal rights, vegetarianism is not considered as part of the mainstream feminism platform.
Based on her arguments, the mainstream feminists should be able to understand that meat-eating has been part of male dominance throughout the centuries and that the feminism without vegetarianism is incomplete. It is a fact that the male-dominated system oppresses both females and animals, thus arguing for vegetarianism, which is part of standing against male violence, control, and dominance in society. However, her arguments are not only focused on feminism alone as far as vegetarianism is concerned, but advocates that both male and female become vegetarians. The call for women to be vegetarians in these arguments by Adams (1990) is not only to stop eating meat but to help men stop eating meat and become vegetarians as well.
The aim is to reinforce the historical assumption that meat, the dominance, and the violence associated by it are by far the negative aspects of the male violence and control. Nevertheless, the modern societal system equates vegetarianism with emasculation and feminity because meat-eating has been known to be the measure of a virile culture and individualism.
Thus, Adams proposes that modern society revise the culture of its meat-eating diet and its power structure.
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