CÀRNA

WITCHES OF THE WEST: HOW WOMEN ARE RESHAPING THE WORLD ORDER As the geopolitical climate becomes more tense, held between the whims of power and profit, the cracks of the current world order are beginning to show. More and more women across the world are raising their voices for justice, against occupation, authoritarianism or the annihilation of native languages and cultures. The witch hunts are not over: women in international spaces are still brought before the stake, pulled into the flames of conspiracy and stigma. /anti-news/witches-of-the-west-how-women-are-reshaping-the-new-world-order

THE MILITANT OF FIRE Feminine Flames Poem by E.R.D. Artwork by Emir Elisa In a time where truth is heretic, especially that coming from women, we look back to the cycles of history and seek what the human experience of brave women can tell us. Posthumously called schizophrenic, psychiatrically ill or deviant in many ways, the young Joan of Arc was burnt at the stake on the grounds of being a heretic, practicing witchcraft and wearing men’s clothes. In later years, only when it became convenient for the men involved, her trial was reinvestigated by an inquisitorial court and the verdict overturned. The ten stanzas of this poem are inspired by the ten windows of the Cathedral of Orléans, taking a decisive turn away from a forced martyrdom which subjugated the bravery and freedom of this mythologised woman.

SUMMER OF THE BLACK SUN Earth poem by E.R.D. Artwork by Emir Elisa This is a commemoration of the blood spilled, torture inflicted over a summer of blindness, complicity, inaction. The turning of history’s spokes creaking eerily, the incurable wounds lying open beneath darker skies. All at the feet of the insatiable greed of the few, with the power to steer the passivity of many. The black sun brings with it spiritual decomposition, despair, hopelessness, but it also signals a time to rebuild from the ashes of destruction, to push forth a new mythology of humankind that makes no distinction, that recognises diversity, that puts nobody above another. Palestina libera.

POETRY AFTER GAZA “To write poetry after Auschwitz is barbarism.” Theodore W. Adorno, 1949 “Perennial suffering has as much right to expression as a tortured man has to scream.” Theodore W. Adorno, 1966 Will there be any poetry after Gaza? Or will one, who has lifted such a hand to persecute and harm, bury everything beneath a pile of sand, throw a match up on all the open screaming books begging for peace, for the end of an occupation? What will happen to the poetry that exists is easy to predict, simple to hide away from the eyes most ignorant and complicit to human suffering, to burn at the touch of a flame and turn to cinders. The poetry that has already been written lies in the blood that encrusts the stones, under rut and grit that was once houses, people’s domestic existence, torn to their knees and shattered to dust. The poetry burns on the skins freshly cut by lead, in the eyes grasping fearfully for their lost crumbs of hope in the shaded humanity of a sniper. It lies in the mellow colour of the olive trees, who have seen much pain and drank much blood from the soil they rooted within centuries before, it is in the children of men and their play, in the resilience of women who are sedating their thirst on retained tears, with the strength of iron barrels of guns, unmovable and unmistaken, as they hold up the roof of their world over their children’s heads, push straight the burdened backs of their men. /anti-news/poetry-after-gaza

THE WORKER-ARTIST MANIFESTO A manifesto for the creation of a worker-artists class consciousness. Where the human is allowed to breathe, breed and bleed as well as create, construct, contemplate. This is for the artists, poets, makers, musicians, crafters, the sculptors of futures, playwrights of scenarios, artisans of worlds, teachers, designers, imaginaries, philosophers, masters, the radicals who attempt to make a living in the current age of technological planetarisation and spiritual, ecological, imagination crisis. /anti-news/the-worker-artist-manifesto

PIANOFORTE IN FABBRICA Poem and translation by E.R.D. Artwork by Emir Elisa This poem speaks of how the world of art and music can insinuate itself into spaces of political struggle, as is the factory. In the roaring, marching, thumping of factory life, the sounds of a piano, which is symbolic of “class(ical) music”, takes on new meaning: inspired by Maurizio Pollini’s factory concert in 1972, where he played with an orchestra for the workers during the occupation of the Paragon printing factory in Genova, we consider how the ‘fine arts’ can translate into new contexts, inhabit new places, become new chants of revolt.

HOW DARK IS GREEN? In the transition, to be sustainable does not necessarily mean to recognise the complexity of the systems we inhabit. Some of the giants of consumerist culture in the Western nations are waving the flag of ‘green’ and ‘clean’ change, posing important questions around what sustainability means in a time where offsetting one’s carbon consumption neutralises the impact of a company’s action, or those actors who profited most from the fossil economy are currently becoming the owners of renewable technologies. Within this context, it becomes fundamental to undress the concept of ‘sustainability’ from its contemporary usage to find the root of this word, in hope of finding further clarity on the change needed to construct a truly sustainable future. /anti-news/how-dark-is-green

THE SEA THAT FUELS US Oil painting by Emir Elisa This tidal test site at the Fall of Warness rests off the coasts of Orkney, where the Atlantic ocean meets the North Sea. Installed in 2006, this was the first tidal turbine to provide electricity the the UK grid by harnessing the power of the sea. This abandoned site speaks of the infinite power of the sea and its ability to fuel us, yet it also becomes a lighthouse shining light on the waves of human ambitions. The solutions to our sustainable future exist, now it is a matter of choice to abandon or navigate with them.

WHERE THE CLYDE FLOWS Poem by E.R.D. Artwork by Emir Elisa We begin this new year considering the maps that make us, the landscapes that cross us ploughing through our being as a river. This poem is the prelude to a mythology of the river Clyde, that cuts through Glasgow as a wound of tears and blood it has collected throughout its history from workers, mothers, lovers, outcasts and idealists… And as it persistently runs, the Clyde connects us to all of those people whom we share the eternally fleeting comfort of watching water flow, as time. Long live the Clyde!

THE COOKBOOK OF CAPITALISM | Avocados: The Other Face of Capitalism Rich in vitamins and good fats, the avocado has entered the category of “superfood” for its nutritional properties and health benefits, as well as its popular association to an ethical diet. Although the cultivation of this fruit is expanding to include Mediterranean countries such as Spain and Italy, México grows almost half of the world’s avocado production, generating more money from this industry than it does from petroleum. Most of the avocado cultivation takes place in the areas of Morelos, Nayarit, Puebla and Michoacán. This last region in particular accounts for 80% of all Mexican output and is prey to difficult cultivation due to the existence of drug cartels that extort protection fees from farmers in the area. These were reported to take around 2,000 pesos per hectare from avocado producers, and around 1 to 3 pesos/kg of fruit. As demand for avocado is high, this has often been a driving force in the illegal deforestation of Mexican forests to create space for this monoculture. Local populations living by existing plantations have reported health and breathing issues due to pesticides and chemicals. As well as this, the systems of production created to meet such demands have had devastating environmental impacts beyond deforestation, including biodiversity loss, water scarcity, pollution, and correlated social injustices such as food insecurity, displacement of indigenous peoples, cartel violence, exploitation and human rights abuses. The increasing demand for this and other commodities such as cocoa, almonds, coffee, tropical fruits such as bananas and pineapples, which are expected to be found in supermarkets at all times despite the season, are the drivers of important social and environmental impacts in places that are often distant from the demand site. As avocados are often associated with “healthy” and “ethical” diets, they are often seen as a nutritious and beneficial foods. To contribute to the burning down of a forest for the sake of an avocado monoculture, however, does not seem to be much more ethical than slaughtering an animal for a stake.

THE COOKBOOK OF CAPITALISM | Burgers: Fast Food, Slow Costs The glory of a cheap cut of meat held in the soft embrace of a bread bun is one of the most iconic symbols of a new food culture began in the US: fast food. The burger however is also symbolic of a much larger phenomenon, namely globalisation, which has popularised this dish across the world. As the working classes began working at more considerable distances from home, and industrialisation led many factories to operate at night, people had less time to go home for lunch and dinner, and had limited access to food during the night. This offered an opportunity for food carts and wagons to sell food to workers, including the cheap and much questioned sausages in buns that led some to suggest they were made from dog meat (hence the name “hot dogs”). Along with this, the use of grills to serve hot food allowed for these wagons to sell Hamburg steaks which were placed in a bun as many customers ate while standing. These wagons were selling around 400 burgers a day, with the Evening Gazette in Reno, Nevada reporting that these “celebrated Hamburger steak sandwiches are always on hand to replenish an empty stomach and even fortify Satan himself”. Soon after, the joint venture White Castle was created by J. Walter Anderson and Edgar Waldo Ingram in 1921, serving only hamburgers, soft drinks and coffee: by 1940, White Castle was selling around 40 million burgers a year. Amongst the many burger chains to emerge thereafter, McDonald’s was soon born from the McDonald brothers. According to the sociologist George Ritzer, the same organisational force that structured the fast food restaurants in the last part of the XX century has become extended as a process of rationalisation governing people’s everyday life, their social interactions and identities. As the anthropologist Lévi-Strauss acknowledged, “in any particular society, cooking is a language through which that society unconsciously reveals its structure”. Then what do the practices surrounding ‘fast food’ tell us about the society we live in, and where this is heading?

THE COOKBOOK OF CAPITALISM | Oysters: A Contended History Of Wealth And Poverty When food systems become systems of domination, what we eat defines who we are but also the change we wish to enact. The global food supply chain are stretched out enough to create hierarchies of injustice, exploitation and violence. These are all essential ingredients in the cookbook of capitalism: what we buy and consume has contributed to a long history of capitalist reinforcement which is slowly eating away at the planet and feasting on the labour of its people. We here explore three foods that can help us understand the multidimensional effects of capitalist food systems, while remaining entangled with other contemporary challenges and realities such as poverty, environmental degradation, corruption and precarious well-being. At a point in history, someone was the first human being to find a coarse shell at low tide, the origins of which dated back to the time of dinosaurs. Out of the sheer drive of human curiosity, they attempted to crack open this hollow-sounding, bone-like case with a rock to find a surprise: a pearly white inside where a tender, fleshy bivalve was lying peacefully within a rim of black. From a peasant food to an expensive luxury, the destiny of oysters was followed by many other staples in the working class people’s diets, such as caviar or lobster. The capitalist food system relies on overexploitation, such as overfishing, as well as what can be defined as the “privatisation” of certain products or industries through unaffordable prices, that is an economic “prohibition” for the working class. Many argue that “if a fraction of the effort, science and capital that goes into agriculture went into oysters, in a few years’ time, instead of chicken nuggets, kids would be asking for deep-fried oysters. The oyster could feed Africa. There are no ecological arguments against it”. Instead of making food a symbol of class, and wealth, their production and consumption should incorporate the whole of society to understand how poverty and malnutrition may be extirpated in the re-democratisation of food systems. Oysters for the people!