Paul Thompson is one of the real stars of the food ethics realm. He’s a smart philosopher and well informed about the relevant issues. In the blog entry linked below, he considers the difference between the “food movement” and what he calls simply “food ethics.”
Real change in food systems needs real ethics
…it is not clear to me that the “social movement” framing is the best way to understand food justice…
…“Food ethics” is less sure that we have the answers than the food movement, but it shares many of the same concerns with our existing food system. Food ethics would be the cultivation and dissemination of a more reflective, more open-minded and more compassionate consideration of the way that food is produced, processed, distributed, and consumed at both local and global scales. It sees many of our current problems as a failure to think broadly and deeply enough about food and agriculture. It hopes to mobilize the resources of philosophical ethics—a rich moral vocabulary and a willingness to engage in serious debate—both as social critique but also within the corridors where key decisions about food system policy and practice are currently made….
Here’s an interesting-looking recent article appearing in the scholarly journal,
You can read the full document for free here: Public health promotion of “local food”: Constituting the self-governing citizen-consumer, by Colleen Derkatch and Philippa Spoel
This article explores how the recent and growing promotion of local foods by public
health units in Ontario, Canada, rhetorically interpellates the “good” health citizen
as someone who not only takes responsibility for personal health but, through the consumption and support of “local food,” also accepts and fulfills her responsibilities to care for the local economy, the community’s well-being, and the natural environment. Drawing on Charland’s concept of constitutive rhetoric, we analyze a selection of public health unit documents about local food to develop a textured account of the complex, multifaceted forms of health citizenship they constitute. Our analysis reveals that,despite their appeals to environmental sustainability and community well-being, these materials primarily characterize the ideal health citizen as an informed consumer who supports the interests of the neoliberal state through individualized lifestyle behaviors, consuming goods produced and distributed through private enterprise. By exhorting individuals to “buy local,” public health discourse therefore frames responsible health citizenship principally in consumerist terms that constrain the range of available options for citizens to engage in meaningful action vis-à-vis their food systems.
People today are increasingly demanding restaurant food that is ethical, interesting, and of high quality. Or at least, that’s what they say they want. True demand, in the economic sense (which is the sense that counts in the food industry) is what matters here. In other words, it’s easy to say you want x, y, and z when some reporter or university researcher or PETA rep with a clip-board gets in your face. But when you’re in line at McDonald’s, you may choose differently.
Check out this short piece on that topic:
Millennials are lying about what they want to eat, and it’s destroying fast food
“…All of these efforts flopped, and there’s an important reason: Millennials are lying about their food habits.
Millennials say they want food that is high quality, free of additives, and sustainable, but they aren’t always willing or able to pay for it….”
Food labelling is a very. big. issue. Some labels matter a lot. Some matter less. Some labels are required by law. Some are not. Some labels have clear, precise, even regulated meanings. Others are purely a matter of convention, and others mean very little at all.
One of the most important kinds of labels, naturally, are ones mandated by regulations. But what those regulations require, and what the labels mean, is not always clear. So some of you will be interested to see this FDA Food Labeling Requirements Ebook, published by label company supplier Foodpackaginglabels.net. I haven’t read the book yet, and can’t attest to its accuracy, etc., but it looks useful.
This piece focuses on the way in which an obsession with food is in some sense replacing (or parodying?) religion, for some people.
The new religion: How the emphasis on ‘clean eating’ has created a moral hierarchy for food
Professor Gillian McCann “argues that the rise in food movements has coincided with a decline of religion in society, with many people seeking familiar values such as purity, ethics, goodness. But these movements also tend to encourage behaviours that have steered a generation away from religion: Judgment, self-righteousness, an us-versus-them mentality.”
As my pal Andrew Potter would likely point out, here, most of what we observe in this moral hierarchy of food is consistent with another hypothesis, namely that the holier-than-thou aspect is yet another instance of the basic human drive toward status-seeking. In other words, part of the way one person makes herself feel special, feel superior, both in her own eyes and in the eyes of others, is by finding new and exotic ways to differentiate herself in terms of diet.
This was parodied nicely in the episode of the Simpsons in which Lisa tries use her veganism to impress her new boyfriend, who replies, “I’m a level 5 vegan — I won’t eat anything that casts a shadow.”
This piece is terrific. It’s about the testing that genetically modified foods go through in Canada, and the misconceptions people continue to have in that regard. It should be considered required reading.
The Right Chemistry: Marketing genetically modified foods requires substantial testing
Marketing a novel genetically modified food requires evidence that its chemical composition is substantially equivalent to the non-GMO version of the product, which can be demonstrated by subjecting a sample to chromatographic and spectroscopic analysis. These instrumental techniques produce a series of signals representing individual compounds that can then be compared with those from a conventional version of the food. Any significant difference would require labelling.
Such testing is not required when novel, conventionally produced foods are introduced into the marketplace…
Note also the great anecdote about the guy who shuns tomatoes because he’s not sure “which ones” have fish DNA that might trigger his allergy to fish. The correct answer, of course, is “none of them,” since there are no GM tomatoes on the market, let alone ones with fish genes.
Ethically, educating yourself is a prerequisite for participating in public debate.
This excellent article by Rachel Laudan is an argument in favour of culinary modernism, and against Luddism. It is, in effect, a defence of processed foods. Laudan is an historian, by the way, as well as a foodie. The article is a terrific read.
“A Plea for Culinary Modernism”
The Luddites’ fable of disaster, of a fall from grace, smacks more of wishful thinking than of digging through archives. It gains credence not from scholarship but from evocative dichotomies: fresh and natural versus processed and preserved; local versus global; slow versus fast: artisanal and traditional versus urban and industrial; healthful versus contaminated and fatty. History shows, I believe, that the Luddites have things back to front.