2012
DOI: 10.1016/j.appet.2012.02.048
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To eat or not to eat. A comparison of current and former animal product limiters

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Cited by 87 publications
(55 citation statements)
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“…Following Kollmuss and Agyeman (2002) we included Festinger's theory in our model. The literature that we reviewed confirms this ''meat paradox'' (see also Loughnan et al 2014) which meat-eaters experience when they are reminded that their behaviour may not match their values and attitudes, and the resolution of this tension by changing diet fits with this dissonance (Bastian et al 2012;Bergmann et al 2010;Harmon-Jones and Mills 1999;Piazza et al 2015). However, people tend to avoid or resist information about the negative consequences of meat-eating because they contradict or threaten basic perspectives on fairness and ethical behaviour and can give rise to strong, emotionally distressing reactions.…”
Section: Emotions and Cognitive Dissonancementioning
confidence: 78%
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“…Following Kollmuss and Agyeman (2002) we included Festinger's theory in our model. The literature that we reviewed confirms this ''meat paradox'' (see also Loughnan et al 2014) which meat-eaters experience when they are reminded that their behaviour may not match their values and attitudes, and the resolution of this tension by changing diet fits with this dissonance (Bastian et al 2012;Bergmann et al 2010;Harmon-Jones and Mills 1999;Piazza et al 2015). However, people tend to avoid or resist information about the negative consequences of meat-eating because they contradict or threaten basic perspectives on fairness and ethical behaviour and can give rise to strong, emotionally distressing reactions.…”
Section: Emotions and Cognitive Dissonancementioning
confidence: 78%
“…On the other hand, in many cultures and religions ''the consumption of various types of meat is hedged around with complex sets of taboos and prohibitions'' (Beardsworth and Bryman 2004, p. 314). Haverstock and Forgays (2012) confirm that animal product shifters see such eating patterns as a part of their cultural and religious backgrounds, which may dictate some food choices or avoidance since the ahimsa concept (non-injury to living creatures) is a basic tenet of religions such as Buddhism, Hinduism and Jainism.…”
Section: Culture and Religionmentioning
confidence: 88%
“…In some other surveys, however, meat has been reported as a food category yielding low "desire to eat", in particular with women and vegetarians (Blechert, Meule, Busch, & Ohla, 2014). Although deliberate meat avoidance is more common amongst Western females than males (DeMello, 2012;Fiddes, 1991;Ruby, 2012), this is not universal (Morris, 1994) and could as well be due to present-day concerns about weight control, health, and animal ethics, or to differences in stress-induced eating behaviour (Haverstock & Forgays, 2012). Note that gender effects also appear in the subsequent levels of the model, as discussed below.…”
Section: Contemporary Effects and Implications For Future Researchmentioning
confidence: 90%
“…FN score was lowest for nonvegetarians and higher for vegetarians and ovo-vegetarians (P 0.05). It has been reported that culture and religious backgrounds may dictate some food choices or avoidances (Haverstock and Forgays 2012).…”
Section: Age and Diet's Association With Food Neophobiamentioning
confidence: 99%