Muslims and Meat‐Eating

Journal of Religious Ethics 43 (2):268-288 (2015)

Religious thinking, including among Muslims, connects food and sex, as well as women and animals; both food practices and gender norms are significant for communal identity and boundary construction. Female bodies and animal bodies serve as potent signifiers of Muslim identity, as patriarchal thought sustains the hierarchical cosmologies that affirm male dominance in family and society and allow humans to view animals as legitimately subject to human violence. I argue that Muslims in the industrialized West—especially those concerned with gender justice—ought to be vegetarians and that feminist ethics provides underutilized resources for Muslim thinking about ethics generally and food ethics in particular. Much contemporary Muslim thought about meat is at least as concerned with demonstrating the primacy of “Islamic” identity as with general questions about the formation of virtuous subjects and the development of good societies. This defensive concern with religious authenticity poses a stumbling block to richer thinking. Engagement with non-Islamic ethics provides a model for productive dialogue and engagement among parties who disagree about basic presumptions but agree on desirable outcomes, including the development of individuals' ethical sensibilities and the construction of societies conducive to human flourishing
Keywords food  animals  feminism  vegetarianism  Islam  Islamic law
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DOI 10.1111/jore.12097
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References found in this work BETA

Practical Ethics.Peter Singer - 1979 - Cambridge University Press.
Animal Liberation.Peter Singer (ed.) - 1977 - Avon Books.
Animals and Why They Matter.Mary Midgley - 1983 - University of Georgia Press.

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Feminist Ethics and Religious Ethics.Margaret Mohrmann - 2015 - Journal of Religious Ethics 43 (2):185-192.

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