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An Ethic of Food = An Ethic of Care

May 2, 2016

“A movement toward ethically responsible eating is a means of directly subverting the industries of capitalism that perpetuate injustices upon humans and nonhumans alike.  Choosing to opt out of the conditioned mode of unconscious eating is a position of ecological activism.”

Third Spaces

I recently read an intriguing article — “Process Theology and Food” by Leana Rosen and Jay McDaniel — that discusses the concept of “third spaces,” or liminal spaces that allow the cohabitation of seemingly conflicting worldviews, religions, ideologies, etc.  Rosen and McDaniel explain that sharing a meal can act as a third space, creating a trans-religious ground upon which people with moral differences can open to one other and even internalize aspects of the so-called “Other.”  Perhaps it is simply sharing mealtime in conviviality, as Rosen and McDaniel offer in their piece, that cultivates this place of merging and tolerance: “People can agree or disagree on doctrines and moral codes, but they can still eat together, and in the very eating they establish relationships of trust, and sometimes even joy, which become springboards for mutual care.”

While I love this idea, and agree that sharing food can certainly dissolve boundaries and unify, it seems to me that the two parties, say an atheist and a Christian, must acknowledge some sort of trans-religious ethic or belief about the meal in order for the third space to work its magic.  For a meal of food that does not represent a transparent ethic of care and awareness, should likely not be (and perhaps cannot be) the foundation upon which the third space is constellated.

In other words, while a global multiplicity of philosophical, spiritual, and cultural beliefs is both natural and healthy, I want to stress the importance — within the third space — of some universal agreement(s) upon which this diversity may intercommunicate and thrive.  And in this case of sharing a meal, an ethical agreement regarding food is essential.

An Ethic of Food

One of the main reasons that I decided to create this blog was to explore an ethic of food comprehensive enough to include the well-being of humans, non-humans, and the biosphere at large.

When considering a largely uncontested universal value to lay the foundation of an ethic of food, compassion or “mutual care,” comes to mind.  Despite disagreements among the various cultural and religious belief systems of modern times, most support compassion as a primary virtue.  Of course, there is no certainty that this ideal will become an applied reality.  Compassion is tricky — it must first be experience to be believed.  While all human beings are likely born with some innate sense of empathy, the cultural conditioning that most Westerners receive today all too often substitutes a spiritual container of compassion for the values of capitalism (e.g. competition, greed, power, and individualism).  The inherent disposition for care is carved out and filled with an incessant drive for needless success and progress.

“The world doesn’t need more ‘successful people.’ The world desperately needs more peacemakers, healers, restorers, storytellers and lovers of all kinds.”  ~Dalai Lama~

When compassion is lost to a myopic capitalist vision of endless growth, it becomes easy to accept practices that objectify nonhuman animals for the sake of business and convenience.  When funneled into an economic system that values profit above all else, what are they beyond commercial goods and commodities?

I have a rather sad story that reflects the influence of capitalism and its subsequent affect on compassion in the modern Western psyche.  For a year and a half, I frequented Tilden Regional Park just north of Berkeley, CA.  The trail heads began just beyond a nature center that sat adjacent to a small farm, aptly called, “Little Farm”.  Before a long hike, I would visit the animals: cows, goats, pigs, chickens, and ducks, spending time with them and trying to understand their situation.  Sure, they’re much better off than livestock in a factory farm, but I couldn’t help wondering if they were happy in their fabricated role as pseudo-farm spectacles for the entertainment of the human onlooker.  Innocuously confined at a glance, but how did they feel about their cages and pens?

What arrested my attention, however, was not so much the state of the farm but the behavior of the onlookers.  As I gazed curiously at a large sow grazing the cement for remnants of fallen grain, I heard a startling call from across the pen, “Hey! Get over here, you big piece of bacon!”  My head swung in a flurry to the source of this rather scowling remark.  A little boy, no more than eight years old, feverishly beckoned the sow to come to him at once.  I was astounded.  The first thought this child had of the animal was of her objectified status as a piece of bacon for eating, not as a living being with thoughts, emotions, sensations, and a family…

The child, of course, cannot be blamed in this case, as he is simply reflecting a modern worldview of anthropocentrism and existential alienation that has largely forgotten the inherent beauty of not only ourselves but of nonhuman beings and life in general.  This disconnection from life is supported by (and perhaps grounded in) a dearth in spiritually compassionate narratives that situate ourselves and our animal brothers and sisters in a caring cosmos.  By and large the main story that guides modern civilization is one of neoliberal capitalism, which provides little in the way of morality or a compassionate acknowledgment of other beings and our inextricable connection with them.

Without this awareness, it is no surprise that we often treat life with such unconsciousness carelessness.

Moral Obligation & Ecological Harmony

Holding respectfully the array of diverse worldviews, we need to agree upon a fundamental ethic of care that extends beyond oneself to other humans, to plants and animals, and to the planet.  The applicability of this unifying ethic of care is so obviously possible in our shared relationship with the foods we choose to consume.  We can start caring for the earthlings of this planet immediately by changing how we relate to food… We can share meals grounded in an ethic of care that allow the magical merging state of the third space to open around us.

Once you become aware of the massive impact our food choices have on nearly every aspect of life on Earth, it becomes irrefutably clear that we desperately need a revitalized moral conscience when it comes to our eating habits.  Because nourishment by food is shared by not just all humans, but literally all beings of life, I believe that a solid ethic of food could be both revolutionary and unifying, creating a foundation for a third space that holds a diversity of belief systems.  A movement toward ethically responsible eating is a means of directly subverting the industries of capitalism that perpetuate injustices upon humans and nonhumans alike.  Choosing to opt out of the conditioned mode of unconscious eating is a position of ecological activism.

And how might we bring some semblance of moral obligation into our daily food choices?  Too much of how we eat is driven by addiction, unconscious patterning, or an inaccessibility to proper food education (a reality that necessitates the support of under-served and marginalized populations of the planet — check out my post “Food & Privilege” to read more).  The planet and its endless panoply of interweaving streams of life are not considered in our day to day food choices.  The sloth, on the other hand, need not consider moral obligation, as he lives in ecological harmony — in the enmeshment of the third space — embodying an innate respect and symbiotic reciprocity for his planetary environment.  Harmony.  Perhaps as beings of this world we have a moral obligation to ecological harmony.

“We can share meals grounded in an ethic of care that allow the magical merging state of the third space to open around us.”

Next time you sit down for a meal, consider the beings (animal or plant) that went into the food you are about to consume.  Imagine the lives they led, their families, and how they may have left this world to end up on your plate.  Consider all the combined processes that were necessary for this meal to exist and their subsequent impact upon the health of the planet.  Is it just another unconscious decision, or is it a meal ethically grounded in compassion with the capacity to foster a third space, honoring, supporting, and encouraging the diversity of life.



“Why I’m a Pro-Intersectional Animal Advocate by Casey Taft, PhD”

April 22, 2016

You can be hard-pressed to find a blog about veganism — or food in general — exploring anything beyond recipes… beyond the simple, sensory pleasures of food.  We’ve become rather infatuated with food at a superficial level, one that often does not see beyond the tastes and presentation.  But what sorts of complexities lie just underneath the sensory veneer?  What lives and stories are contained within the foods we eat?

My last post spoke to how food (and its availability) can shape our social identities.  So, I started searching around for more on this topic, for more who are interested in the deeper layers of food, identity, society, and power.  I stumbled upon a fascinating piece from Vegan Publishers that addresses these relationships while also including a compassionate awareness of animals.

The post is an excerpt taken from the publisher’s founder Casey Taft’s book Motivational Methods for Animal Advocacy: A Clinical Psychology Perspective  and explores the intersectionality of seemingly disparate, yet equally oppressed, demographics, explaining the ways in which oppressed populations (including nonhuman animals) share a similar core reality: “At the root of speciesism, racism, sexism, ableism, ageism, homo- and trans-antagonism, and other “isms” is the notion that some individuals are “lesser” than others.”

In order to address one level of oppression, we must address them all.

If you are at all interested in animal advocacy and diving deeper into the interconnected reality of oppression, I highly recommend reading in full Casey Taft’s blog post “Why I’m a Pro-Intersectional Animal Advocate by Casey Taft, PhD”

“Why I’m a Pro-Intersectional Animal Advocate by Casey Taft, PhD”



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