Locavores, Feminism, and the Question of Meat

Abstract

A new approach to eating has emerged in America in the last five years; adherents call themselves and argue for the value of eating local, sustainably grown food as a better model for both human and the environment. Although the term was coined recently (in 2006, by Jessica Prentice in her book Full Moon Feast), the concept has so appealed to Americans, the label almost immediately took on a life of its own. By 2007, the New Oxford American Dictionary chose locavore as its word of the year. Since then, the concept of eating locally has gained national attention. But what exactly is a and what does locavorism have to do with feminism? Or, for that matter, with meat? A brief history and ideological overview of the movement precede this feminist analysis of locally grown (pasture raised, sustainable, grass fed, free range) meat. The question of meat is perhaps the most contested aspect of local eating for several reasons; while there is very little debate about the politics or morality of local fruits or vegetables, local meat has a variety of critics from several different angles, most notably vegans on the one side (who argue that we do not need meat in our diet at all) and industrial apologists on the other (who argue that cheap industrialized meat is necessary to meet consumer demand). Thus, the argument moves in two different directions at the same time. The work of feminist theorists Val Plumwood and Donna Haraway provide a basis for suggesting that current industrial practices (that produce cheap meat) are unsustainable and deeply problematic; however this does not mean one needs to give up meat and other animal products entirely. Certain forms of feminism offer clear thinking about a middle way, a way that suggests that animals can be raised well, that killing is not only possible, but from some perspectives, it is necessary. Feminist formulations of the relationships between humans, nature, gender, and culture, especially around questions of food and meat, shed a great deal of light on the value of the local farm. Indeed, the conclusion suggests that feminism offers a qualified endorsement of local eating, especially local meat eating; it also offers advice about future directions local food activism should take. Local Food Stemming largely from antiglobalization activism efforts in the late 1990s and early 200Os, locavores support the revival of small sustainable farms and advocate for vibrant relationships between farmers and eaters. What is distinctive about local food is its appeal to several different types of subcultures, from health nuts and granola who seek a more holistic approach to eating, to foodies who think that fresh, well raised food simply tastes better. It draws in people concerned about the of topsoil and environmental degradation, people worried about animal welfare, folks interested in human health, and those who just want their food to taste better. The movement is uniting a cross section of Americans who seek a different way of eating; these people are unhappy with the industrialized, monocultural, sanitized, sprayed, antibiotic- and pesticide-ridden, cellophane-wrapped fare offered in grocery stores today. Local eating originates in many different kinds of activism, from ecological sustainability to geographic specificity, from nutritional value to gustatory pleasure. It pushes people to start cooking again and to enjoy the labor involved in a housemade meal. In grouping these disparate subcultures and agendas together, food activism is perhaps the most vibrant social movement in America today. It is not just about food; it is about our connection to animals and the earth and to a way of living not dominated by transnational corporations. Locavorism is connecting Americans with the very basic matter needed to sustain life. Some definitions of locavorism suggest that humans should only eat food grown within a onehundred mile radius; others suggest eating by state or region. …