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Informed by several intellectual turns and sub-areas of sociology this article explores veganism as a practice and argues that its nascent social normalisation can be partly explained by specific modes of material work with food performed by vegan practitioners. Based primarily on interview data with UK-based vegans the research identifies four modes of material constitution – material substitution, new food exploration, food creativity and taste transition – which are of particular importance in strengthening links between the elements of the practice. The article argues that these are significant for offering an explanation for the recent growth of vegan practitioners in UK society and that they are also of value to the broader endeavour of understanding sustainable food transitions and intervening for more sustainable food policies.

This paper explores tensions between feminisms on the issue of nonhuman animals. The possibility of a posthuman or more-than-human account of intersectionality is explored through the retelling of an encounter with a feminist academic colleague and her experience of disgust toward a book I was carrying (Animals and Women: Feminist Theoretical Explorations, Adams and Donovan, 1995). I argue that such disgust responses can be read as the affective embodiment of unacknowledged human/animal hierarchy and act to impede intersectional theory and politics. Moreover this disgust response is paradigmatic of a certain feminist disavowal of ecofeminism misread as a stereotypical representation of essentialist thinking. Reversing this I argue that it is humanist disgust rather than ecofeminism that may be seen as 'out of date' especially when one appreciates how the more-than-human have come to occupy a significant place in both feminist work and the broader humanities and social sciences. In conclusion the paper claims that feminist engagement with nonhuman animals is entirely consistent with its multi-faceted interrogation of dualist ontology, and, whilst the ethics of this engagement may be complex, it is no longer tenable for feminist work to exclude nonhuman animals from its understanding of sociality, politics or ethics.

In the sociology of the body, the analysis of physiognomy is a neglected topic. The idea that one can judge the character of another from their facial or bodily characteristics is a pervasive phenomenon. However, its historical and cultural spread does not entail that we inevitably tie it to notions of human essence. This study focuses upon a particular periodic resurgence of physiognomic discourse in the West, at the end of the 18th and the entirety of the 19th century. In contrast to previous arguments, I argue that physiognomic discourse was able to exploit 19th-century phrenology as a conduit for its own perpetuation. I point out that the perception of the other that physiognomy promotes is largely based upon an atemporal view of the body. I suggest that this physiognomic perception remains an entrenched but changeable component in contemporary relations between self and other.

chapter Introduction: From the Sciences of Meat to Critical Animal Studies -- part PART I – THE ANIMAL AND THE ETHICAL -- chapter 1 Undomesticating the Ethical -- chapter 2 Towards a Critical Bioethics -- chapter 3 Thinking Across Species in the Ethics of 'Enhancement' -- part PART II – CAPITALIZING ON ANIMALS -- chapter 4 Animal Biotechnology and Regulation -- chapter 5 Biopower and the Biotechnological Framing of the Animal Body -- chapter 6 Capitalizing on the Molecular Animal: Beyond Limits? -- part PART III – CAPTURING SUSTAINABILITY IN THE GENOME -- chapter 7 Mobilizing the Promise of Sustainability -- chapter 8 Searching for the 'Win–Win'? Animal Genomics and 'Welfare'.