Animal Liberation Is a Feminist Issue: An Intersectional Approach

by Anouk Langlais

In the words of ecofeminist activist Patrice Jones, the animal liberation movement is a feminist movement. The animal rights movement is largely supported by women, representing between 68 and 80% of activists. This phenomenon can be explained by the fact that women and animals have a common enemy: the patriarchy. Patriarchal capitalism systematically reinforces inequalities and is the source of oppression against several groups. Gender minorities and non-human animals are both victims of oppressive structures.

We hear more and more about ecofeminism, a movement that links the exploitation of nature by humans and the oppression of women by men. In a similar way, the term speciesism was formulated as an analogy to racism and sexism, and refers to discrimination on the basis of species. The anti-speciesist movement denounces human supremacy over other animals as sentient beings subjected to a hierarchical relation similar to the patriarchy. Feminism is against any kind of exploitation of the living, not only of women.

There is also a link between the struggle for freedom for gender minorities, animals, and people of colour. Philosopher and ecofeminist Val Plumwood discusses this, emphasising that physical violence is a common issue for these groups. These parallels are in line with the concept of intersectionality, the idea that several different forms of discrimination interact with and strengthen each other. Following are some examples of these links between the oppression of animals and the oppression of women.

One example is reproductive rights, a struggle both faced by women and animals. I would argue that reproductive oppression is one of the main pillars of the patriarchy. This is imposed through restrictions on abortion rights, contraception, and access to sex education. According to the World Health Organisation (WHO), 270 million women worldwide lack access to contraception. Sex education is still not available in the entire EU. Furthermore, the choice not to have children is not guaranteed in most countries. One notable example is the American overturning of Roe v. Wade case, which stripped Americans of their constitutional right to abortion. Ever since, abortion has effectively been banned in several states.

Source : Center for Reproductive rights.

This is a clear example of control of pregnancies that can be, in some ways, compared to the artificial insemination of farm animals. This is an assisted reproduction technique involving the placement of sperm in the uterus without the need for sexual intercourse. Indeed, according to Axelle Playoust-Braure, a French science journalist, animal rights and feminist, "We inseminate the animals, we give them birth, we raise them according to our conditions, we modify them genetically, we make them undergo castrations, other body modifications to improve their productivity". Both women and non-human animals are exploited for their reproductive abilities. 

Another important concept in ecofeminism is carnosexism, introduced by ecofeminist Carol J. Adams, who defined it as the association of the female body with meat products. According to her, the patriarchy is based on consumption and control over bodies, women and animals both being objects of male objectification. Adam argues that the patriarchy objectifies bodies for pleasure, namely sexual and culinary  pleasure. Examples of these can both be found in pop culture, which has always put forward both sexism and meat as a symbol of virility. In advertisements, women are equated with pieces of meat and therefore animalised. Similarly, advertisements feminise non-human animals. Both women and animals are at the service of men, reduced to their bodies for the purpose of consumption.

Carol J Adams. calls this the “absent referent”, when a human or animal stops being seen as an individual. This is a result of both invisibilization and objectification.

One final parallel between the patriarchy and the oppression of animals is that both systems deny their subjects of individuality. This denial of individuality results from domination and suppression of individuals, relegated to objects and tools for the enrichment of capitalism. Women and non-human animals are both controlled by oppressive groups that use them for their own gain. They are being used to meet the needs and desires of virilism and reduced to instruments of labour. 

On this point, the claims of feminism and anti-speciesism are similar: feminists and anti-speciesist activists struggle for the recognition of our agency and individuality within society and the right to full control over our bodies. We cannot oppose human suffering and animal suffering since they are intimately related. Lisa Kemmerer, calls this "interspecific sisterhood", meaning that animal suffering should be of concern to humans. Many forms of oppression affect several species at the same time, especially women and non-human animals. 

Women's liberation and animal liberation are interdependent. You cannot fight certain oppressions while perpetuating others. It is necessary to fight both male domination and human domination.