Allen, Jamie2023-01-242023-01-242022https://irf.fhnw.ch/handle/11654/34448Of the concerns of the project of Western, modern design, archi- tecture and culture, procuring food for ourselves and keeping ourselves from becoming food for other creatures, is central amongst them. How we eat and avoid being eaten, keeping our- selves on top of the food chain(s), constitutes metabolic anthro- pocentrism, or metabolic privilege, that also clouds and trauma- tizes the communal act of consume(ation). Yet the acts of eating and being eaten can help understand life «as in circulation, as a gift from a community of ancestors... flowing on into an ecological and ancestral community of origins» (Val Plumwood). The whole planet is conceived as a giant stomach, pre-preparing photosyn- thetic energies and unpalatable materialities so they can be ab- sorbed into our digestive system, our bloodstreams, our organs and neural tissues. «Plants and the space they occupy are just as much a part of man as his mouth, his teeth or his stomach... The whole globe in splendid flight around the sun is a part, an organ, of every individual human» (Silvio Gesell) As ecologically related and embodied beings, we also exist as food for other beings, even as «the human supremacist culture of the West makes a strong effort to deny [...] that we humans can be positioned in the food chain in the same way as other animals.» (Val Plumwood) Thinking and connecting anew with our own eco- logical intimacy couples the «gut-level intimacy» human beings have with deep-time planetary processes and with the globally systematized, mediated, infrastructural existence. These are imaginaries with potentials, as Huiying Ng writes, to «metabolize hope».enfoodAnthropoceneecology700 - Künste und Unterhaltung06 - Präsentation