The case for freeganism and flexitarianism

Joe Wallwork

As a student of MPE CDT, based at Imperial College, I am currently working on adaptive numerical methods in ocean dynamics, with particular interest in application to tidal power generation and tsunami modelling. I am passionate about finding solutions to the enormous problems posed by climate change and its consequences, and try to incorporate this into my lifestyle as much as possible.
Joe Wallwork

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I take the following definitions from the excellent (if containing rather too many exotic ingredients) cookbook ‘V is for Vegan’, by Kerstin Rodgers (aka Ms Marmite Lover).

Freegan: a portmanteau word combining ‘free’ and ‘vegan’; freegans do not buy animal products. This is an anti-consumerist, anti-food waste movement, so they will eat animal products if they would otherwise be discarded.

Flexitarian: semi-vegetarians. They occasionally eat meat. These are people who are ‘meat reducers’, that is, trying to reduce the amount of meat they eat, or at the very least, trying to source meat from ethical suppliers.


The environmental issues relating to the meat industry are numerous and this blog would be incomplete in its approach without addressing them. However, as the nephew of a butcher who consequently worked in my uncle’s butchers shop for over eight years, I hope you understand it is tricky to maintain a position which both avoids hypocrisy and maintains respect for my uncle and his business. Without the experience of working at the butchers I would certainly not be in the position I am in today, and would certainly have far less of a work ethic.

In 2014 I started to become very uneasy about the conflict of interests between my part-time job and having deep concerns for the well-being of the environment. The carbon footprint of the meat industry, largely due to methane emissions from the animals themselves, but also due to CO2 released during transportation of feed, livestock and meat products, accounts for almost 15% of the emissions from the entire world. That is considerably more than the aircraft industry. The energy requirement to make the meat eaten world-over comes with an increased need to grow crops, just to feed the farmed animals. If meat continues to grow in popularity as it has recently, this will require yet larger fields for growing crops. All of this comes at a time when we are failing to sustain millions of poor and hungry people across the world. Much, much more energy is being consumed feeding intensively-bred cattle to feed ourselves than would be required to feed the entire planet on those crops alone.

Aside from the environmental concerns, there are of course many arguments from ecological and animal rights. Deep ecologists recognise that there is value in all living creatures beyond their usefulness for our purposes and, further, animal rights activists insist that farm animals be kept in far better circumstances than the almost industrial ones they frequently find themselves at present. Beyond (but not far from) the meat industry, cows are periodically artificially raped by a farmer so that they become pregnant and can therefore lactate the milk which people enjoy on their cereal world over. This is the real, sickening answer to the commonplace myth that cows somehow need to be milked constantly. They do not, this is very unnatural. And when the cow does have her baby, this calf is stolen away, never for her to see again. Heavy stuff.

For some time I had been happy with the idea of only eating leftover meat I got from the butchers, which was going to be thrown away anyway. But after learning of the things I have mentioned above, the contradictions and excuses were becoming too much. Eventually, in the September of 2015 I put it to my uncle that I was going to become vegetarian (with the consequence of my resignation being somewhat obvious). You can imagine the response I got from that, and who could blame him, as someone whose career is built around the sale of delicious meats? Despite the upset my departure initially caused, along with my transition to veganism (well, freeganism) soon after,  I greatly respect my uncle for his eventual understanding and acceptance of my way of life. This recently included his recommendation to me of a vegetarian restaurant!

On a personal level, I feel the best side-effect of becoming a vegan was completely unexpected. Previously, being a good Northern lad, I enjoyed a meal of meat, carb, veg and some form of gravy for every evening meal (i.e. tea). Consequently, due to the delicious marinated meats I got cheap from the butchers, my cooking skills were somewhat lacking. Ripping up this whole cooking routine involved combining different foods, trying new things and structuring meals in a way which means the plate doesn’t revolve around a piece of meat. This is not only an interesting and enjoyable exercise, but also made me really appreciate what I was eating and the effort which had been made to get it to my plate. Cooking is so much more interesting within (even relatively minor) constraints.


Veganism has been traditionally sidelined in public opinion, just like environmentalism. Stereotypes of the former involve vegans being attention seeking, whingy and with a lofty sense of superiority (all of which have been applied to the latter, too). I am not saying no vegans possess these traits, as some certainly do, but by and large the intention behind this particular lifestyle choice is heart-felt, not selfish. As what has been a tiny proportion of the population, little media attention has been paid historically. As I am writing now, I realise that none of ‘veganism’, ‘freeganism’ or ‘flexitarianism’ are words in the WordPress dictionary.

However, with 350% rises in veganism in the UK over the past few years, there has been much new media attention, particularly being drawn by 2014’s highly controversial documentary Cowspiracy and Simon Amstell’s feature length film of this year, Carnage: swallowing the past (currently available on BBC iPlayer). The mockumentary Carnage imagines the overhanging shame of a society which previously relied so heavily on the meat industry, but where in the vegan utopia of 2067 the exploitation of animals for any purposes whatsoever is strictly outlawed. However, as with action on climate change, blaming and shaming is not the way forward. Blaming a person for the worlds ills because they eat meat is unlikely to generate a positive response or reaction. The more likely outcome is the strengthening of the aforementioned stereotypes.

Like environmental movement, vegans and vegetarians are divided. Divided in their reasons, divided in what exactly they will and will not eat and divided on other aspects of animal rights such as whether or not to keep pets or go to zoos. Building upon these issues, my opinion is that the clear way forward is provided by freeganism and flexitarianism. Of course, very few people would ever actually label themselves with these names. In fact, it is suggested in Carnage that it is better to name those who eat meat as carnists than to endow a plethora of confusing titles to those who do not. My sister recently told her boyfriend’s grandma that I was a freegan (for some reason) and apparently she now thinks I only eat free food, following another usage of the term. Whilst dumpster diving can be an attractive prospect, completely consistent with the form of freeganism I refer to, that isn’t really what it is about. I use the names here merely for reference purposes and would not recommend labelling people as one thing or another. (The reputation of veganism in some circles already highlights the damage labelling can do.)

Flexitarianism focuses on reduction of meat and dairy consumption. Given the environmental and ethical problems mentioned above, it is hard to make a case that such a reduction would be a bad thing. By eating meat only a couple of times a week, as a treat, and by avoiding red meats, it is possible to drastically reduce one’s carbon footprint, be less at risk to heart disease and save the lives of numerous creatures. I recently met a woman on the tube who, after asking about what I was eating for lunch, remarked “I’d really like to stop eating meat, but I could never give up chicken!”. I feel flexitarianism is exactly what she was looking for, where you can still have a Sunday roast chicken, yet are making an effort to reduce your impact on the world. Besides, things are often more delicious when you only get them once in a while.

Freeganism is somewhat different in motive to flexitarianism, but shares the values of reduced consumption for the aim of a greater goal. As kindly defined by Ms Marmite Lover,  freeganism is a waste-free movement. As a freegan, I will never buy any animal products. However, if I happen to find myself somewhere where animal products are about to be disposed of, I will eat them. This is about efficiency, but also allows the reminiscent vegan the potential to enjoy that spot of blue cheese they found so hard to give up. In addition, situations where the vegan diet has not been accounted for. Those awkward conference lunches with only cheese sandwiches and times when you order chips at a pub and they bring you a little pot of mayonnaise that almost certainly will be thrown away if you leave it, are no longer the drama that some vegans are known to make them. (“What do you mean you don’t have soya milk for my latte?!”)


I take much inspiration from John Burnside’s column on nature in New Statesman, which appears every three weeks in between pieces on both food and wine. Many of the things he promotes there remind me of what I feel drives the movements of freeganism and flexitarianism, with efforts made to rebuilt relationships with nature, reduce environmental impact and become more aware as a person. His first column of 2017 urged the reader to start the year by making the most of simple things and reads as follows.

‘As Ronald Reagan said: “just say no”. No to shiny, homogeneous fruit. No to bulking agents. No to farmed meat, unless it comes from a source we can verify ourselves. No to roundup. No to sick bees. No to subsidies for fat landowners and corporations.’

The environmental problems faced in the world today are most likely not going to be solved by hypothetical quick-fixes like a worldwide switch to nuclear fusion (which has been 20 years coming for decades), widespread application of (also as yet uninvented) geoengineering techniques or the shuttling off of millions of people to live on another planet (at precisely the time when many once space-faring countries’ interest in space exploration is at its lowest). These problems can only truly be faced by a widespread change in attitude towards consumption, collective responsibility and the kind of lives we wish to provide for ourselves and the generations who will follow. For, if there were no attitude and yet a quick-fix was found, we would be left still with a complex of over-consumption and therefore merely postponing an impending climate disaster.

In my opinion, the key lies in virtues such as those supported by Burnside above. That is, the key to solving the grandest of problems posed by climate change is to take time to reconsider the way in which we are living our lives, and thereby find happiness in alternative ways much more harmonious with nature. I believe freeganism and flexitarianism are steps in that direction.

On the tube, after meeting the stranger who was interested in vegetarianism, we arrived at Green Park, said our goodbyes and she went to exit the train. She then ran back and exclaimed “I’m gonna do it!”. What exactly it was is unclear, but whichever branch of vegetarianism she referred to, I am glad she felt so impassioned to act upon it and wish her the best of luck.

[Header image source]

[Originally posted to my personal blog Cut Waste, Not Trees (Down)]

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