towards mostly plant-based foods". a 2018 study found that global adoption of plant-based diets would reduce agricultural land use by 76% (3.1 billion hectares, an area the size of africa) and cut total global greenhouse gas emissions by 28%. half of this emissions reduction came from avoided emissions from animal production including methane and nitrous oxide, and half came from trees re-growing on abandoned farmland which remove carbon dioxide from the air. the authors conclude that avoiding meat and dairy is the "single biggest way" to reduce one's impact on earth. the 2019 ipbes global assessment report on biodiversity and ecosystem services found that industrial agriculture and overfishing are the primary drivers of the extinction crisis, with the meat and dairy industries having a substantial impact. on 8 august 2019, the ipcc released a summary of the 2019 special report which asserted that a shift towards plant-based diets would help to mitigate and adapt to climate change. a 2022 study found that for high-income nations alone 100 billion tons of carbon dioxide could be removed from the air by the end of the century through a shift to plant-based diets and re-wilding of farmland. the researchers coined the term double climate dividend to describe the effect that re-wilding after a diet shift can have. however, the researchers note that "we don't have to be purist about this, even just cutting animal intake would be helpful. if half of the public in richer regions cut half the animal products in their diets, you're still talking about a massive opportunity in environmental outcomes and public health". pioneers one of the leading activists and scholars of feminist animal rights is carol j. adams. her premier work, the sexual politics of meat: a feminist-vegetarian critical theory (1990), noted the relationship between feminism and meat consumption. since the release of the sexual politics of meat, adams has published several other works, including essays, books, and keynote addresses. in one of her speeches, "why feminist-vegan now?"—adapted from her original address at the "minding animals" conference in newcastle, australia (2009)—adams stated that "the idea that there was a connection between feminism and vegetarianism came to in october 1974", illustrating that the concept of feminist veganism has been around for nearly half a century. other authors have echoed adams' ideas while also expanding on them. feminist scholar angella duvnjak stated in "joining the dots: some reflections on feminist-vegan political practice and choice" that she was met with opposition when she pointed out the connection between feminist and vegan ideals, even though the connection seemed more than obvious to her and other scholars (2011). animal and human abuse parallels one of the central concepts that animates feminist veganism is the idea that there is a connection between the oppression of women and the oppression of animals. for example, marjorie spiegal compared the consumption or servitude of animals for human gain to slavery. this connection is further mirrored by feminist vegan writers like carrie hamilton, who pointed out that violent "rapists sometimes exhibit behavior that seems to be patterned on the mutilation of animals" suggesting there is a parallel between the violence of rape and animal cruelty. capitalism and feminist veganism feminist veganism also relates to feminist thought through the common critique of the capitalist means of production. in an interview with carol j. adams, she highlighted "meat eating as the ultimate capitalist product, because it takes so much to make the product, it uses up so many resources". this extensive use of resources for meat production is discouraged in favor of using that productive capacity for other food products that have a less detrimental impact on the environment. religious veganism streams within a number of religious traditions encourage veganism, sometimes on ethical or environmental grounds. scholars have especially noted the growth in the twenty-first century of jewish veganism and jain veganism. some interpretations of christian vegetarianism, hindu vegetarianism, and buddhist vegetarianism also recommend or mandate a vegan diet. donald watson argued, "if jesus were alive today, he'd be an itinerant vegan propagandist instead of an itinerant preacher of those days, spreading the message of compassion, which, as i see it, is the only useful part of what religion has to offer and, sad as it seems, i doubt if we have to enroll our priest as a member of the vegan society." black veganism in the us, black veganism is a social and political philosophy as well as a diet. it connects the use of non-human animals with other social justice concerns such as racism, and with the lasting effects of slavery, such as the subsistence diets of enslaved people enduring as familial and cultural food traditions. dietary changes caused by the great migration also meant former farmers, who had previously been able to grow or forage their own vegetables, became reliant on processed foods. according to ashel eldridge, an oakland activist, the movement is about the black community reclaiming its food sovereignty and "decolonizing" the diet of black americans. according to shah, the area where most vegans of color feel the greatest rift with mainstream veganism is in mainstream veganism's failure to recognize the intersectionality with other social justice issues such as food access. peta columnist zachary tolivar noted he had often heard black veganism called "a revolutionary act" because it often involves rejecting both family tradition and systemic oppression. amirah mercer described it as "revoking my own black card" and said that for us blacks, choosing veganism was an act of protest against disenfranchisement by governmental health care and food policy. politics and activism