Exploitation
Intersectionality, a concept introduced by scholar Kimberlé Crenshaw, refers to the overlapping and interconnected nature of social categorizations such as race, class, and gender, which can create complex systems of discrimination or disadvantage. An often overlooked facet of intersectionality is the link between sexism and speciesism. Both forms of oppression are deeply intertwined, rooted in patriarchal structures that have historically objectified and exploited both women and non-human animals. In particular, the exploitation of female animals in farming—through practices such as milking and separating them from their young—reflects and reinforces the way society treats women, perpetuating a cycle of dominance, control, and violence. Examining the intersection of sexism and speciesism reveals the deep parallels in how patriarchal systems exploit the reproductive capabilities and bodies of both women and animals, reinforcing harmful cultural attitudes and practices.
Farming industries are built on the systematic exploitation of female animals, particularly in dairy and meat production. Cows, pigs, chickens, and other animals are valued primarily for their reproductive capacities. Female cows are repeatedly impregnated in order to produce milk, and their calves are taken away shortly after birth, often destined for slaughter or dairy production. Similarly, female pigs, known as sows, are confined to gestation crates, where they are forced to give birth to and nurse piglets until their bodies are exhausted. Even hens, used for their eggs, are reduced to little more than machines for producing offspring, their bodies manipulated to maximize productivity at the cost of their health and well-being.
The process of separating mother animals from their babies is not only physically harmful but also emotionally traumatic. Cows and pigs, for example, are known to exhibit strong maternal instincts, yet they are denied the opportunity to care for their young. This commodification of female animals’ bodies and reproductive systems highlights how deeply ingrained speciesism is in the farming industry. The female body is seen as nothing more than a tool to be exploited for profit, reflecting the larger cultural narratives that devalue the autonomy and agency of women.
The exploitation of female animals in farming mirrors the ways in which women’s bodies have been historically controlled and commodified in patriarchal societies. Just as female animals are valued for their reproductive abilities, women have long been reduced to their biological functions, particularly in terms of childbearing and caregiving. Women’s reproductive systems have been controlled through laws, religious edicts, and cultural norms, often without regard for their autonomy or consent. In both cases—whether it is a cow being milked or a woman being forced into domestic labor—female bodies are seen as resources to be extracted, manipulated, and controlled.
This parallel becomes even more apparent when considering the emotional labor expected of women, which mirrors the maternal instincts of female animals. Both women and female animals are often expected to nurture and provide care, yet they are denied agency over their own bodies and lives. The physical and emotional exploitation of women in patriarchal societies, much like the treatment of female animals in farming, is seen as normal and even necessary to maintain existing power structures.
The exploitation of female animals in farming not only reflects existing sexist structures but also reinforces them. By normalizing the treatment of female animals as objects, society perpetuates a cultural narrative that women, too, can be objectified and controlled. The language used in farming—such as referring to female cows as "milk producers" or "breeders"—mirrors the objectifying language often used to describe women, reducing them to their physical or reproductive functions. This normalization of objectification fosters a culture in which the exploitation of both women and animals becomes acceptable and even invisible.
Moreover, the power dynamics at play in farming, where male animals are often seen as superior (bulls used for breeding, roosters controlling flocks), echo patriarchal attitudes toward gender roles in human society. Men, like male animals in the farming system, are often positioned as dominant, while women are relegated to roles of submission and service. This dynamic reinforces harmful gender stereotypes that see men as natural leaders and women as passive, nurturing beings, a concept that perpetuates violence and subjugation in both human and non-human contexts.
The normalization of exploiting female animals has a direct impact on how women are treated in human society, particularly in patriarchal systems where control over women’s bodies is a key source of power. The way men have historically treated women—viewing them as property, as reproductive vessels, and as beings whose primary value lies in their ability to serve—mirrors the exploitation of female animals in farming. Both systems are based on the belief that the bodies of females, whether human or animal, exist to serve the needs and desires of men.
This parallel is evident in the way society continues to control women’s reproductive rights, restrict their autonomy, and place disproportionate value on their ability to bear and raise children. Men, much like those in control of animal agriculture, maintain power by enforcing systems that deny women full control over their bodies and lives. For example, restrictions on abortion and access to reproductive healthcare are tools of control that prevent women from exercising their autonomy, just as farming practices strip female animals of their freedom to make choices for themselves or their offspring.
Furthermore, the language of domination, control, and subjugation that is used to describe both women and animals creates a dangerous cultural environment that justifies violence and exploitation. When society views certain bodies—whether human or non-human—as inherently inferior and subject to control, it becomes easier to justify their mistreatment. This logic underpins both gender-based violence and the violent practices of farming, where female bodies are routinely violated for the benefit of those in power.
The exploitation of both women and animals, and the intersection of sexism and speciesism, stems from deep-rooted systems of power and control that have evolved over millennia. These systems, largely driven by patriarchy and capitalism, are designed to maintain dominance by categorizing and devaluing certain groups—whether those are based on gender, species, race, or class.
Patriarchy, which has dominated much of human history, is a system of social organization where men hold primary power, both in personal relationships and in institutions. This structure elevates men to positions of control, while relegating women to subordinate roles. Women are often valued primarily for their reproductive abilities and nurturing roles, rather than for their autonomy or individuality. Similarly, animals—particularly female animals—are viewed through the lens of what they can provide for human consumption, such as milk, meat, or offspring.
The connection between these forms of oppression is that both women and animals are perceived as resources to be controlled and exploited for the benefit of those in power, usually men. Patriarchy’s hierarchical structure naturally seeks to dominate those perceived as weaker or inferior, which includes both women and animals. This ideology is so ingrained that it has shaped laws, cultural norms, and even religious beliefs, making it seem "natural" for men to dominate both women and animals.
The idea that bodies—whether human or animal—can be treated as commodities is a cornerstone of both sexism and speciesism. In a patriarchal, capitalist system, anything that can generate profit or serve a utilitarian purpose is subject to exploitation. Women's bodies have historically been commodified through practices such as forced marriage, prostitution, and labor exploitation, where their value is often reduced to what they can provide to men or society, such as children, sexual services, or unpaid labor in the household.
Similarly, female animals are commodified for their reproductive abilities and physical products like milk, eggs, and meat. Their autonomy and well-being are disregarded because their bodies are viewed only as tools for human benefit. This commodification dehumanizes women and de-animalizes animals, reducing them to objects that exist solely for the service of others.
Human culture has long been built on narratives of dominance and hierarchy, where "civilized" humans, particularly men, are positioned above women, animals, and nature. Many religions and philosophical traditions reinforce this hierarchy, portraying humans as superior to animals and men as superior to women. These ideologies not only justify exploitation but also normalize it, embedding the idea that domination is part of the natural order.
From a young age, people are socialized to believe that men are naturally more powerful, rational, and capable, while women are emotional, nurturing, and meant to support men’s goals. Similarly, animals are seen as inferior beings that exist for human use. These cultural narratives create a society where it is considered acceptable—even expected—for men to exert control over both women and animals, reinforcing their subjugation.
A central feature of both sexism and speciesism is control over reproduction. For centuries, societies have controlled women’s reproductive rights to ensure the continuation of family lines, inheritance, and labor forces. Women’s ability to bear children has often been seen as a resource to be managed by men, resulting in restrictive laws about birth control, abortion, and even marital roles.
In farming, the control over reproduction is even more explicit. Female animals are forcibly impregnated through methods like artificial insemination, often repeatedly, to ensure a continuous supply of milk, eggs, or young animals for slaughter. These practices reflect the same underlying belief that female bodies exist to produce and provide, rather than to live freely and autonomously. By controlling reproduction, patriarchal systems maintain power over both women and animals, regulating their value based on how they can serve the interests of men or society.
The commodification of both women and animals is also deeply tied to economic systems. In a capitalist framework, profit is often prioritized over ethics, and anything that can be exploited for economic gain becomes a target. Women's labor, both paid and unpaid, has historically been undervalued, with many women forced into low-paying jobs or domestic roles that support the economic system without receiving proper compensation or recognition.
In the same way, animals are treated as commodities within industrial farming systems, where their lives are measured by the profit they can generate. Cows, chickens, pigs, and other animals are bred, raised, and killed in environments that prioritize efficiency and profit over their welfare. The treatment of both women and animals is justified by economic narratives that reduce them to mere cogs in the machine of production, reinforcing a cycle of exploitation that benefits those in power—usually men, corporations, and governments.
One of the most disturbing parallels between sexism and speciesism is the normalization of violence. Patriarchy has long justified violence against women as a means of control, whether through domestic abuse, sexual violence, or even state-sanctioned practices like forced sterilization. Women’s bodies have been subjected to violence because they are seen as property or lesser beings whose autonomy can be overridden.
Similarly, the violent practices inherent in farming—such as separating mothers from their young, killing animals for food, or keeping them in confined spaces—are normalized because animals are viewed as less deserving of moral consideration. Both systems rely on the idea that certain beings—women and animals—are inherently less valuable and thus can be subjected to violence without moral consequence.
Many people argue, "Well, that's the way it has always been," to justify continuing practices that exploit both animals and women. However, this argument doesn't stand up to reason. Just because something has been done a certain way throughout history does not make it ethically or morally right. Society has a long tradition of evolving and shedding outdated norms as we gain more knowledge and understanding. Take the example of medicine—there was a time when bloodletting was a common practice, believed to cure ailments, yet today we know that it caused more harm than good. As we advanced in our understanding of human health, we adapted and replaced these harmful practices with more effective, compassionate treatments. Similarly, as society has progressed, we've redefined what is acceptable in terms of ethics and equality.
Knowledge drives progress, and as we learn more, our societal standards shift. Over time, we've witnessed profound transformations in how we treat each other as human beings. Slavery, segregation, and disenfranchisement were once considered normal parts of life, but now we recognize them as grave injustices. The same logic applies to how we treat non-human animals. Science and observation have shown us that animals are sentient beings capable of feeling emotions like joy, fear, and pain. With this understanding, should we not evolve our behavior toward animals and grant them the rights and respect they deserve, just as we have done with marginalized human groups?
Society moves forward when it embraces equality. The rights of women and animals may seem like separate issues on the surface, but at their core, they both challenge the same systems of dominance and exploitation. If we have learned to reject the historical subjugation of women, how can we justify continuing to subjugate animals? By expanding our moral framework to include animals, we challenge the structures of oppression that harm both humans and animals alike. Granting animals their due rights would be a natural extension of the equality we already strive to achieve for all people, regardless of gender, race, or class.
If animals, as sentient beings, deserve rights because they can feel, form bonds, and suffer, should we not apply this lesson to women as well? For much of history, women were denied basic rights, not because they lacked intelligence or emotional depth, but because societal norms justified their oppression. Similarly, we have denied animals their rights based on arbitrary distinctions, despite their capacity to experience the world around them. Just as we fought for women's equality and continue to do so, we should reconsider our treatment of animals based on our growing understanding of their emotional and social lives.
Arguing that "it has always been this way" is a stagnant approach to morality. It ignores the moral evolution society has undergone—from bloodletting to modern medicine, from patriarchal systems to movements for gender equality, from colonial exploitation to human rights. Progress demands that we challenge harmful traditions, no matter how deeply embedded they are in history. Acknowledging that animals can feel emotions, form relationships, and suffer should compel us to rethink our behavior. If equality for women, once considered radical, is now a basic human right, why can't we apply the same principles to the rights of animals?
The reduction of both sexism and speciesism is not just a moral imperative but a crucial step toward building a more compassionate and equitable society. Both women and animals have long been subjected to systems of exploitation, control, and violence, perpetuated by the same forces that dehumanize and objectify. To create a future where all beings are respected and valued, we must dismantle these oppressive structures and recognize the intrinsic worth of every life—human and non-human alike. By advocating for women's rights and expanding our moral circle to include the welfare of animals, we pave the way for a society where empathy, justice, and equality guide our actions. This is not merely a vision of kindness; it is a call to action for systemic change that acknowledges the interconnectedness of all oppression and strives to end the cycles of exploitation that harm both women and animals. Only then can we create a future that honors the dignity of all living beings, free from the legacies of domination and suffering.
