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  1. Negotiating nature: Colonial geographies and environmental politics in the Pacific northwest.David A. Rossiter - 2008 - Ethics, Place and Environment 11 (2):113 – 128.
    Noting tension between environmental and aboriginal politics in the Pacific Northwest of North America, this paper explores the historical-geographic constitution of both the Great Bear Rainforest conflict in British Columbia and the Makah whaling conflict in Washington State. By highlighting the uneven production of territoriality between each jurisdiction and tracing these differences though the historical-geographic imaginations of environmental activists and writers of letters to editors of metropolitan newspapers, the paper argues that situated geographies of colonialism inform interactions between environmental and (...)
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  • Acts of objectification and the repudiation of dominance: Leopold, ecofeminism, and the ecological narrative.Chaone Mallory - 2001 - Ethics and the Environment 6 (2):59-89.
    : None dispute that Aldo Leopold has made an invaluable contribution to environmental discourse. However, it is important for those involved in the field of environmental ethics to be aware that his works may unwittingly promote an attitude of domination toward the nonhuman world, due to his frequent and unregenerate hunting. Such an attitude runs counter to most strains of environmental ethics, but most notably ecofeminism. By examining Leopold through the lens of ecofeminism, I establish that the effect of such (...)
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  • Animal Rights, Multiculturalism, and the Left.Will Kymlicka & Sue Donaldson - 2014 - Journal of Social Philosophy 45 (1):116-135.
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  • Killing traditions: Consistency in applied moral philosophy.Lisa Kemmerer - 2004 - Ethics, Place and Environment 7 (3):151 – 171.
    This paper investigates consistency in applied moral philosophy with regard to the recent controversy over Makah whaling in the state of Washington. The first part presents both sides of the controversy. The second part examines the meaning of 'tradition' and distinguishes between 'new' and 'old' traditions. The third part explores what might constitute moral consistency for the Makah and what might constitute moral consistency for the larger community.
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  • The universal versus the particular in ecofeminist ethics.Grace Y. Kao - 2010 - Journal of Religious Ethics 38 (4):616-637.
    While not a monolithic movement, ecofeminists are united in their conviction that there are important connections between the exploitation of both women and nature. They are internally divided, however, on the propriety of applying their theoretical claims and activist strategies across social contexts. This paper explores three debates within ecofeminism that largely turn on this universalist versus particularist tension: whether ecofeminist theorizing can adequately account for cultural variation; whether its common usage of essentialist rhetoric is productive or troubling; and whether (...)
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  • Risk & Reward: The Impact of Animal Rights Activism on Women.Emily Gaarder - 2008 - Society and Animals 16 (1):1-22.
    This qualitative study of 27 women animal activists examines the risks and rewards that accompany a commitment to animal rights activism. One of the common beliefs about animal rights activists is that their political choices are fanatic and unyielding, resulting in rigid self-denial. Contrary to this notion, the women in this study experienced both the pain and the joy of their transformation toward animal activism. Activism took an enormous toll on their personal relationships, careers, and emotional well being. They struggled (...)
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  • What’s Love Got to Do with it? An Ecofeminist Approach to Inter-Animal and Intra-Cultural Conflicts of Interest.Karen S. Emmerman - 2019 - Ethical Theory and Moral Practice 22 (1):77-91.
    Many familial and cultural traditions rely on animals for their fulfillment - think of Christmas ham, Rosh Hashannah chicken soup, Fourth of July barbeques, and so forth. Though philosophers writing in animal ethics often dismiss interests in certain foods as trivial, these food-based traditions pose a significant moral problem for those who take animals’ lives and interests seriously. One must either turn one’s back on one’s community or on the animals. In this paper, I consider the under-theorized area of intra-cultural (...)
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  • Sister species: Women, animals, and social justice. Edited by Lisa Kemmerer. Urbana, chicago, and springfield: University of illinois press, 2011. [REVIEW]Karen S. Emmerman - 2012 - Hypatia 27 (3):670-672.
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  • Whaling, Bullfighting, and the Conditional Value of Tradition.Paula Casal - 2020 - Res Publica 27 (3):467-490.
    The paper develops an account of the value of tradition that completes that of Samuel Scheffler and employs it to discuss whaling and bullfighting. The discussion, however, is applicable to many other practices the paper describes, and its relevance extends also beyond animal ethics. Some of the arguments discussed here for maintaining these traditions appeal to their positive aspects, such as their contribution to social or environmental harmony; other arguments focus on the impermissibility of one group criticizing another group’s practices (...)
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  • Being Consistently Biocentric: On the (Im)possibility of Spinozist Animal Ethics.Chandler D. Rogers - 2021 - Journal for Critical Animal Studies 18 (1):52-72.
    Spinoza’s attitude toward nonhuman animals is uncharacteristically cruel. This essay elaborates upon this ostensible idiosyncrasy in reference to Hasana Sharp’s commendable desire to revitalize a basis for animal ethics from within the bounds of his system. Despite our favoring an ethics beginning from animal affect, this essay argues that an animal ethic adequate to the demands of our historical moment cannot be developed from within the confines of strict adherence to Spinoza’s system—and this is not yet to speak of a (...)
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