In this lively, accessible, and provocative collection, Aph and Syl Ko provide new theoretical frameworks on race, advocacy for nonhuman animals, and feminism. Using popular culture as a point of reference for their critiques, the Ko sisters engage in groundbreaking analysis of the compartmentalized nature of contemporary social movements, present new ways of understanding interconnected oppressions, and offer conceptual ways of moving forward expressive of Afrofuturism and black veganism. Book jacket.

In this lively, accessible, and provocative collection, Aph and Syl Ko provide new theoretical frameworks on race, advocacy for nonhuman animals, and feminism. Using popular culture as a point of reference for their critiques, the Ko sisters engage in groundbreaking analysis of the compartmentalized nature of contemporary social movements, present new ways of understanding interconnected oppressions, and offer conceptual ways of moving forward expressive of Afrofuturism and black veganism.

This collection of women's racialized and gendered mappings of place, people, and nature includes the stories of teachers, organizers, activists, farmers, healers, and gardeners. From their many entry points, the contributors to this work engage crucial questions of coexistence with nature in these times of overlapping climate, health, economic, and racial crises.

The concept of animal resistance is now reaching a wide audience across the social media landscape. Animal Resistance in the Global Capitalist Era offers an overview of how animals resist human orderings in the context of capitalism, domestication, and colonization. Exploring this understudied phenomenon, this book is attentive to both the standpoints of animal resisters and the ways they are represented in human society. Together, these lenses provide insight into how animals’ resistance disrupts the dominant paradigm of human exceptionalism and the distancing strategies of enterprises that exploit animals for profit. Animals have been relegated to the margins by human spatial and ideological orderings, but they are also the subjects of their own struggle, located at the center of their liberation movement. Well-researched and accessible, with over fifty images that aid in understanding both the experiences of and responses to animals who resist, Animal Resistance in the Global Capitalist Era is an important contribution to scholarship on animals and society. The text will appeal to a broad audience interested in the relationships between humans and the other animals with whom we share this planet.

This book critically engages the emerging field of global animal law from the perspective of an intersectional ethical framework. Reconceptualising global animal law, this book argues that global animal law overrepresents views from the west as it does not sufficiently engage views from the Global South, as well as from Indigenous and other marginalised communities. Tracing this imbalance to the early development of animal law’s reaction to issues of international trade, the book elicits the anthropocentrism and colonialism that underpin this bias. In response, the book outlines a new, intersectional, second wave of animal ethics. Incorporating marginalised viewpoints, it elevates the field beyond the dominant concern with animal welfare and rights. And, drawing on aspects of decolonial thought, earth jurisprudence, intersectionality theory and posthumanism, it offers a fundamental rethinking of the very basis of global animal law. The book's critical, yet practical, new approach to global animal law will appeal to animal law and environmental law experts, legal theorists, and those working in the areas of animal studies and ecology.

With The Human Animal Earthling Identity Carrie P. Freeman asks us to reconsider the devastating division we have created between the human and animal conditions, leading to mass exploitation, injustice, and extinction. As a remedy, Freeman believes social movements should collectively foster a cultural shift in human identity away from an egoistic anthropocentrism (human-centered outlook) and toward a universal altruism (species-centered ethic), so people may begin to see themselves more broadly as “human animal earthlings.” To formulate the basis for this identity shift, Freeman examines overlapping values (supporting life, fairness, responsibility, and unity) that are common in global rights declarations and in the current campaign messages of sixteen global social movement organizations that work on human/civil rights, nonhuman animal protection, and/or environmental issues, such as Amnesty International, Human Rights Watch, CARE, People for the Ethical Treatment of Animals, the World Wildlife Fund, the Sea Shepherd Conservation Society, the Nature Conservancy, the Rainforest Action Network, and Greenpeace. She also interviews the leaders of these advocacy groups to gain their insights on how human and nonhuman protection causes can become allies by engaging common opponents and activating shared values and goals on issues such as the climate crisis, enslavement, extinction, pollution, inequality, destructive farming and fishing, and threats to democracy. Freeman’s analysis of activist discourse considers ethical ideologies on behalf of social justice, animal rights, and environmentalism, using animal rights’ respect for sentient individuals as a bridge connecting human rights to a more holistic valuing of species and ecological systems. Ultimately, Freeman uses her findings to recommend a set of universal values around which all social movements’ campaign messages can collectively cultivate respectful relations between “human animal earthlings,” fellow sentient beings, and the natural world we share.

There isn’t one conversation about animal ethics. Instead, there are several important ones that are scattered across many disciplines.This volume both surveys the field of animal ethics and draws professional philosophers, graduate students, and undergraduates more deeply into the discussions that are happening outside of philosophy departments. To that end, the volume contains more nonphilosophers than philosophers, explicitly inviting scholars from other fields—such as animal science, ecology, economics, psychology, law, environmental science, and applied biology, among others—to bring their own disciplinary resources to bear on matters that affect animals. The Routledge Handbook of Animal Ethics is composed of 44 chapters, all appearing in print here for the first time, and organized into the following six sections: I. Thinking About Animals II. Animal Agriculture and Hunting III. Animal Research and Genetic Engineering IV. Companion Animals V. Wild Animals: Conservation, Management, and Ethics VI. Animal Activism The chapters are brief, and they have been written in a way that is accessible to serious undergraduate students, regardless of their field of study. The volume covers everything from animal cognition to the state of current fisheries, from genetic modification to intersection animal activism. It is a resource designed for anyone interested in the moral issues that emerge from human interactions with animals.

Soul food has played a critical role in preserving Black history, community, and culinary genius. It is also a response to--and marker of--centuries of food injustice. Given the harm that our food production system inflicts upon Black people, what should soul food look like today? Christopher Carter's answer to that question merges a history of Black American foodways with a Christian ethical response to food injustice. Carter reveals how racism and colonialism have long steered the development of US food policy. The very food we grow, distribute, and eat disproportionately harms Black people specifically and people of color among the global poor in general. Carter reflects on how people of color can eat in a way that reflects their cultural identities while remaining true to the principles of compassion, love, justice, and solidarity with the marginalized. Both a timely mediation and a call to action, The Spirit of Soul Food places today's Black foodways at the crossroads of food justice and Christian practice.

Decolonial Animal Ethics in Linda Hogan’s Poetry and Prose is a plea for an urgent redefinition of human-animal relations on the basis of a nonanthropocentric animal ethic embraced by premodern Indigenous communities but depreciated by coloniality. Without decolonial revisions of animal subjectivity and personhood, the animal genocide can never truly stop. It is also a close reading of Linda Hogan’s poetry and prose in search of the coordinates of a decolonized animal ethic which would foster interspecies becoming. Having defined the recurring tropes, motifs, and attitudes that underpin Hogan’s treatment of nonhuman animals, the book moves on to trace the way she depicts the human-animal bond, especially in the face of the destructive anthropogenic impact. The major questions guiding the analysis of Hogan’s oevre are as follows: who are the animals we share our earthly lives with; what can they teach us about ourselves; how can animals guide us toward more sustainable futures; and what are the conditions of possibility of an interspecies, human-animal thriving. This book will be of interest to scholars and students of Indigenous Studies, Decolonial Studies, Animal Studies, Ecocriticism, Anthropocene Studies, as well as readers of Linda Hogan’s literary works.

Race Matters, Animal Matters challenges one of the grand narratives of African American studies: that African Americans rejected racist associations of blackness and animality through a disassociation from animality. Analyzing canonical texts written by Frederick Douglass, Charles Chesnutt, Ida B. Wells, and James Weldon Johnson alongside slaughterhouse lithographs, hunting photography, and sheep “husbandry” manuals, Lindgren Johnson argues instead for a critical African American tradition that at pivotal moments reconsiders and recuperates discourses of animality weaponized against both African Americans and animals. Johnson articulates a theory of “fugitive humanism” in which these texts fl ee both white and human exceptionalism, even as they move within and seek out a (revised) humanist space. The focus, for example, is not on how African Americans shake off animal associations in demanding recognition of their humanity, but on how they hold fast to animality and animals in making such a move, revising “the human” itself as they go and undermining the binaries that helped to produce racial and animal injustices. Fugitive humanism reveals how an interspecies ethics develops in these African American responses to violent dehumanization. Illuminating those moments in which the African American canon exceeds human exceptionalism, Race Matters, Animal Matters ultimately shows how these black engagements with animals and animality are not subsequent to efforts for racial justice — a mere extension of the abolitionist or antilynching movements— but, to the contrary, are integral to those efforts. This black- authored temporality challenges widely accepted humanist approaches to the relationship between racial and animal justice as it anticipates and even critiques the valuable insights that animal studies and posthumanism have to offer in our current moment.