Deconstructing ‘Race’ and ‘Whiteness’ in Critical Animal Studies

BY Moses Seenarine

As I write this article at the end of August, 2020, socially defined “minority” communities across the country are protesting yet another police shooting of an African American, that of 29-year old Jacob Blake in Kenosha, Wisconsin. Earlier in the year, there were weeks of activism over the strangulation of George Floyd, a 46-year-old African American man in Minneapolis, Minnesota; the shooting of Breonna Taylor, a 26-year-old African American female emergency medical technician in Louisville, Kentucky; the killing of Rayshard Brooks, a 27-year-old African American man, in Atlanta, Georgia; the strangulation of Elijah McClain, a 23-year-old African American massage therapist in Aurora, Colorado; and the death of other many others at the hands the police.

Although it is not readily apparent, discrimination against ‘minorities’ is relevant to critical animal studies, and there are many ways in which ‘race’ and ‘whiteness’ intersect in the field. I saw this first hand one summer when I attended a protest at a factory farm in Los Angeles. A deep racial division  was evident at the demonstration, as most of the animal advocates outside the gates were middle-class European Americans, while the majority of workers inside the slaughterhouse were disadvantaged Latinas/os, African Americans and Asians. Horrified by the stench of the place, I became even more aghast when the European American activists started calling workers ‘murders.’ And, when I queered the protesters outside if their pets were plant-based, some grew defensive, arguing that dogs and cats are natural carnivores and have to eat flesh. Ironically, cognitive dissonance allowed European American vegans to scream “murderer” at marginalized meat plant workers, while continuing to support factory farms by buying animal flesh for their own pets. It occurred to me that many ‘minority’ and immigrant agriculture employees also rescue pets from animal shelters. And, like other pet owners, meat plant workers may grieve deeply when their pets go missing or die.

Interestingly, the COVID-19 pandemic presents an opportunity to bridge this divide between activists and workers. Since the pandemic began, tens of thousands of ‘minority’ and immigrant meat plant employees have become infected with the virus while working on animal slaughtering and disassembly lines. Deemed as “essential workers,” over a hundred meat plant employees have died from COVID-19. As a result, marginalized workers, their families and unions are calling for the closure of meat plants, along with doctors and health advocates. Animal advocates can help by campaigning alongside factory farm workers in resisting the livestock industry. Actions of solidarity are occurring, and this intersection of “race,” workers in meat plants, and the pandemic, is an important one for scholars in critical animal studies (CAS) to explore.

Educational institutions are not insulated from the effects of structural racism and the power of ‘whiteness’ operating within the larger society. Universities and academic discourses reflect Eurocentrism and fortify structural racism, and scholars should examine how these larger social forces shape our disciplines. Across the nation, protesters are insisting that ‘race’ and police brutality should no longer be ignored in society. Similarly, the COVID-19 pandemic suggests that the public and academy cannot safely disregard the exploitation of nonhuman animals, and the chaos this can cause in health, education and the economy. Intersectional analysis in various fields should include nonhuman animals as a section, and address vital issues like the relationship between animal-based diets and disease, pandemics, and climate change; the ethics and efficacy of using nonhuman animals in experiments and vaccines, and so on.

There are many theoretical and material issues around “race” and “whiteness” that lack elaboration in CAS. For instance, how does higher consumption of animal-based protein intersect with claims of Eurocentric supremacy and countries with majority European populations? How does the Western framing of individual “rights” for nonhuman animals conflict and contradict Indigenous notions of the “interconnectedness” of species? How are issues of representation, consent and objectification in the graphic imagery of animals and nature from the Global South, negotiated or ignored in animal studies and by nonhuman animal advocates and environmental organizations in the Global North? How does “conservation” campaigns in the Global North lead to corruption and dispossession in the Global South? And, how does the promotion of ecotourism in the Global South for Westerners lead to trafficking, male violence and other problems for local women?

Although important first steps, the deconstruction of ‘race’ and ‘whiteness’ in our area of study will have limited outcomes if they are not accompanied by a decentering of Eurocentric theory and theorists, along with a centering of the work of socially defined ‘non-whites’ – Indigenous, African American, Latina/o, Asian and others. It is the responsibility of departments and academic fields to decenter Eurocentrism and increase ethnic diversity among scholars, scholarship and the curriculum. Objectivity and transparency also oblige individual scholars to acknowledge ethnic privileges, and discuss how racial advantages may have influenced their career, research choices, and so on. It is equally important for Western scholars to examine how their theoretical framing reflect perspectives in the Global North, and how these may differ from those of ‘minority’ scholars and theories emanating from the Global South. Addressing the social influence of ‘race’ and ‘whiteness’ in our personal lives and careers is an important part of the process of deconstructing and decentering ‘whiteness’ in own scholarship, and in transforming the discipline in which we operate. The racist violence against Jacob Blake, George Floyd, Breonna Taylor, Rayshard Brooks, Elijah McClain, and the deaths of hundreds of “minority” meat plant workers from COVID-19, should inspire academics and their departments to do more in the cause of social justice for human and nonhuman animals alike.


Filed under Essay Dialogues

2 responses to “Deconstructing ‘Race’ and ‘Whiteness’ in Critical Animal Studies

  1. Demi Batten

    During the COVID-19 pandemic, there was a large amount of African American police shootings and a large amount of deaths spawned by the virus. In the essay “Deconstructing ‘Race’ and ‘Whiteness’ in Critical Animal Studies” by Moses Seenarine, I made the connection to Module five’s reading “Deviance, Crime, and Social Control.” In this openstax reading, it talks about how people go through life with what they know of as a social norm, but this year no one knew what the social norm was anymore. “The underlying goal of social control is to maintain social order, an arrangement of practices and behaviors on which society’s members base their daily lives.” The pandemic arose out of nowhere, affecting everyone across the world. On top of that, there were multiple acts of police brutality. “The racist violence against Jacob Blake, George Floyd, Breonna Taylor, Rayshard Brooks, Elijah McClain, and the deaths of hundreds of “minority” meat plant workers from COVID-19, should inspire academics and their departments to do more in the cause of social justice for human and nonhuman animals alike.” (Seenarine) Seenarine talks about how slaughterhouse workers are being defined as “murderers” when they were just doing their job. These people are identified as essential workers and they have an absurd amount of deaths in their line of work. “Deemed as “essential workers,” over a hundred meat plant employees have died from COVID-19.” (Seenarine) The pandemic has divided a fine line between activists and workers. Two incredibly large scenarios of deaths from the virus and hate towards African Americans, resulting in death, really brought strain to the world in the year 2020+. Relating back to the modules reading and connecting it to the Black Lives Matter situation, I came across the definition of social disorganization “asserts that crime is most likely to occur in communities with social ties and the absence of social control.” I always knew that African Americans were treated harshly by the police force, but this leaves me with the question: Were the police more cruel because of the strain of the pandemic?


  2. Taija Pate

    This article is sort of eye-opening for me because I have never thought of the animal agriculture industry in this type of way. We know that most owners of capital in America are European Americans. We also know that they are the ones who primarily create laws and regulations in this country. But what about the voices of the people who don’t agree with what these leaders have created? The example of Indigenous people was spectacular because Native Americans are known to treat the land, plants, and animals very sacred. They believe in respecting their environment by honoring animals’ lives and only taking from the land when needed (Native Americans Relationship to Animals: Not Your “Spirit Animal” 1). Also, different religions or belief systems like Hindus, Muslims, or vegans also have symbolic boundaries against animal cruelty (Evans 497) and are great examples of groups who clash with the structured Eurocentric views. How is someone with a Hindu religion supposed to feel in America when they see raw cow meat in almost every super-market and burger and barbecue restaurants everywhere? The opinions of those people simply just do not matter enough for it to make a difference. That is where it is apparent that European Americans have a greater, more relatively important opinion in the way this country is structured. When it comes to all the social movements we have in America, animal advocacy should be the top priority. It is very easy for Americans to ignore the problems that come from animal agriculture because it is not always visible. The problems that come from animal agriculture are not just toward the environment but also to the individual lives of people (Evans 494). That is why this movement should alarm people in America. This issue not only has the power to affect our country and the lives of Americans but also other countries and the lives of their citizens.


Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s