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On the Political Biology of Eating and Performing (with) Food

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How does our interaction with food delve beyond nourishment and intersect with political and biological identity? This essay explores the politics of biology in food performances, revealing intricate biopolitical entanglements through theories of ‘bare life’, ‘enteric imagination’, and ‘becoming-minor’.

Image courtesy of interviewee. December 4, 2024

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This video discusses the interplay between emotions, food, and political economies, highlighting how food is essential to human life and intersects with biopolitics. The author argues that traditional understandings of food and eating often reduce their significance to mere biological necessities, overlooking the political implications of these acts. By engaging with concepts like George Garbin's distinction between biological life (Zoe) and political life, the writer explores how different practices and beliefs about food shape definitions of humanity.

This video also emphasizes the notion of a "second brain" in the gut, which influences our instincts and perceptions, suggesting that there are processes in our bodies that bypass the conscious mind. This video idea leads to a re-evaluation of life, moving beyond binary definitions of life and death to consider life as a more nuanced experience shaped by various biological and social interactions.

The author calls for a new understanding of justice that emerges from the constant negotiation between biological and political contexts in the realm of food and eating. They propose that rather than rigid definitions, life and humanity should be seen as dynamic and interconnected through various "minor" experiences and actions.

Overall, the text advocates for a creative rethinking of life and politics, integrating sensory experiences and bodily responses to enrich our understanding of human existence in relation to food and its socio-political consequences.

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Here are five key points from the video:

1. **Biopolitics and Food:** The author discusses the relationship between biopolitics and food, emphasizing how food production and consumption are intertwined with power dynamics, migration, and the necessity of food for survival. This relationship underscores the importance of understanding food not just as a basic need but as a subject of political analysis.

2. **Interconnection of Biology and Politics:** The author argues that biology itself has a political dimension, highlighting the differences in cultural beliefs, attitudes, and practices related to food and eating. This opens up the idea of examining how our biological existence intersects with our political and social constructs.

3. **The Role of the Gut in Human Experience:** The video introduces the notion of the “enteric imagination,” suggesting that the gut and its instincts play a crucial role in human perception and decision-making. The author promotes understanding gut feelings as essential to how we engage with our sense of life and politics, rather than viewing the brain as the sole controller.

4. **Rethinking Life and Death:** The piece challenges traditional binary definitions of life and death, advocating for a more nuanced view that recognizes a continuum of existence. This involves acknowledging the minor, everyday experiences and sensations of life that contribute to our understanding of being human, beyond rigid categorizations.

5. **Creative Approaches to Justice and Rights:** The author highlights the potential for new perspectives on justice through the lens of biopolitics and sensory experiences related to food. By rethinking the boundaries imposed by scientific and philosophical classifications, there is an opportunity to create new rights and justice frameworks that are more inclusive and responsive to the complexities of human life.

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Here are some key quotes and ideas derived from the video you :

1. **Relationship between Emotion and Political Economies**:
- "I've been interested in the relationship between affect or what we can see as emotion or sensation, and how that plays into political economies."

2. **Biopolitics of Food**:
- "Because food is a necessity for human beings, we can immediately see it as biopolitical because it's always a matter of life and death."
- "There is a kind of political dimension to biology itself."

3. **Transitions Between Biological and Political**:
- "What happens there is that there is a kind of a line that is drawn between what is the sort of the political and the highly biological kind of dimension of eating."

4. **Engagement with Gut Instincts**:
- "We keep coming up with the idea that we have a second brain in our human bodies... the second brain is our stomachs or our gut."

5. **Enteric Imagination**:
- "This particular type of thinking through the gut, which I call the enteric imagination, actually has, perhaps, understandings that are prior to us experiencing it as a sensation."

6. **Redefining Life and Death**:
- "The approach that I’m kind of taking is to redefine... the binary of life and death, but much more to a kind of positive affirmation of the different administrations of life and death."

7. **Affirmative Politics**:
- "This is a kind of positive affirmative politics where life is not defined by something, someone, science, technology or philosophy."

8. **Critique of Language and Thought**:
- "Thinking always risks disappearing into eating, and eating... risks being projected into kind of thinking."
- "Language tends to take over these processes... and obfuscates the sounds that the mouth makes."

9. **Biological Life and Its Challenges**:
- "Biological life here is totally challenged. It doesn’t follow species."

10. **Justice and New Rights**:
- "Justice in food... is no longer needing to define what is alive and what is dead."
- "Jurisprudence looking in this particular convideo ends up being the platform for the creation of new rights."

These quotes capture the main themes regarding the intersections of biopolitics, emotion, food, and the redefinition of life and justice within the convideo of eating and bodily experiences.

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I've been, interested in, the, basically the,

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the relationship between affect

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or what we can see as emotion or sensation,

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and how that plays into political economies

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and political economies.

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Here I'm of course, referring to food, food and eating,

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and we are very used to looking at food in a sense that,

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it flows, you know, through, countries

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through the environment up onto, our plates,

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and then of course into our bodies.

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And the, the kind of food production

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and consumption are caught up in flows

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of power in a movement, across borders, you know,

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migration, diplomacy and so forth.

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But, because food is a necessity for human beings,

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we can immediately see it as, biopolitical

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because it's always a matter of life and death.

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But to me, this is highly kind of reductive in a sense,

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because, it, what in, in my kind of research,

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what I've been discovering is that there is, a kind

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of political dimension to biology itself.

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And, in, in, in this particular piece of research,

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what I am attempting to show is that the biopolitics

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of, of eating and food are related to the politics

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of biology or biology itself being kind of political.

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And there is,

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because it, it, it works between, so biology works between,

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on one hand the kind of transcendental definition

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of the human, but on the other hand, you know,

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there are myriads of differences in the way in which,

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you know, our beliefs, attitudes, and practices of eating

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and food, really is, is is

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I suppose, making a mark of difference, you know, between

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how we can define, sort of the human being.

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So kind of address this, I, I used the work

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of George Garbin,

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and his aristo Italian difference between,

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what he calls Zoe or, or, or in terms of bear life.

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Um, this is the life that is practiced, in, in the home.

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And, and it's related to, I suppose we can say our ity

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and then the life of the social or the policy,

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and which is political life.

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And of course, to ban the, the definition of the human

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is so much based on the fact

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that we have an exceptional ability to be political,

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to be in, in the social life.

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But, with, if we study the, sort

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of performances of eating,

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What happens there is that, there is a kind of,

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a line that is drawn between,

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what is the, sort of the political

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or the social dimension of sort of eating

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and the highly biological kind of dimension

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of, of eating.

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And so what the, these performances

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or my research performance, attempts to do is

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to register, I suppose the, the sensations

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and the, perhaps even the kind of parasympathetic

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interceptions of our bodies, at a level that

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is not, or has not been kind of recognized by, science

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and technology and even philosophy.

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Philosophy tends to kind of negate things like,

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the intuition of the body,

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but to actually take seriously this particular division,

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between what is, I suppose, animalistic in our human beings

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and what is, sort of social and, political

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and therefore, by looking at the very definition

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of life itself and getting away from this kind

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of transcendent line that we draw between life

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and death, human and animal, as the, the,

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the approach that I'm kind of taking is to redefine

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or, or change the way in which we see life as

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going away from the binary of life and death,

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but much more to a kind of positive affirmation

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of the different administrations of,

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or the fibrillations between, animality

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and humans life and death that actually occur

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and that we can sense through eating.

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We keep coming up with the idea

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that we have a second brain in our human bodies, right?

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And the second brain is our stomachs or our gut.

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Um, and we are very used to talking about gut instincts.

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And even in, in language, in the English language,

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gut instincts refers to a type of thinking

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or sensation that is within our, sort

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of human enteric system

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or the, the, the nervous system connected

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to, sort of eating.

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And it's, there is a, a, a type of,

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a a way i, there are ways in which we can kind of engage,

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with the, with the kind of behavioral

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or maybe sensations that come from, the gut and,

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and realizing that there are quite a number

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of processes within the human body

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that bypasses the cortical brain, that bypasses,

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you know, the brain that, that,

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we all believe is controlling every single part of our,

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sort of human perception and human, human action.

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But, it, it has actually been proven that,

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this particular, type of thinking through the gut,

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which I call the enteric imagination actually has,

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can actually elicit, I suppose understandings,

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perhaps understandings that are prior to us experiencing it

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as a sensation or experiencing it as an experienced self,

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that, that might actually be, an opening

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to kind of rethinking how we are alive,

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rather than relying upon a kind of technical definition

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or a biological definition between what is alive

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and what is dead, what is animal and what is human.

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And so here again, it, you know,

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where biopolitics comes into play, I'm arguing that

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that kind of biopolitics is already always technological

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and that we are, or we have made a decision to draw a line

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dividing, life and death, human

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and animal, in, in the kind of processes,

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that we, we call kind of the biological.

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Um, and that by focusing on gut instincts

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and looking at the kind of reactions of the body

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and looking at the sensations that come out of that,

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we might be able, again, to be much more proactive in terms

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of, understanding the, the, the justice

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that can be paid to, to, you know, our,

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our human bodies in relation to how we eat biopolitics.

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Um, it tends to,

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in a very small, sort of divisions of

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what I call fibrillations, on what makes up,

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being alive or,

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or a life, the lus would call it a life in a singularity,

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which means that rather than defining life as coming

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through, a kind of whole individual

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or a kind of personality, we can actually kind

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of look at life at, at these minute political moves

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that actually are made.

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Um, and the line, the constant small lines that we draw

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between what we can feel as being human

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and what is, is, is kind of, perhaps embolic in a sense.

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And so, this type of definition

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of life is really based on,

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an aggregation of minor molecular

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As, as DERs would call it, unforeseen,

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perhaps autonomous modes of invention,

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creativity or becoming, becoming existence, and

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therefore is a way

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of looking at politics affirmatively, right?

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This is a kind of positive affirmative politics

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where life is not defined by something, someone, science,

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technology or philosophy.

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Um, it is something that is event based, which means it is,

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new forms that are constantly created, at moments

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of engagement, which is certainly, not

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a binary, to death.

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So it becomes multiple becomings Urs.

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Um, he, he has a famous saying,

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well, it's not quite famous.

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Uh, he's, it's a very small quote in, in, in one of his,

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famous texts that says, thinking always risks disappearing

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into eating right,

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and eating on the con

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contrary risk being projected into kind of thinking.

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So this relationship between thinking

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and eating in this small little quote,

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demonstrates that in our ways,

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especially in our western ways of,

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of thinking perhaps in philosophy

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and in biology, thinking, eating tends

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to be, demonstrated through,

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a a type of thinking.

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And therefore, through language, language tends

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to take over these processes, we tend to try

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and describe things like taste or smell

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or factory pleasure, love, right?

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But these words are always insufficient to get

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to the administrations of what we call the kind

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of minor becomings, which I mentioned before,

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and that it's extremely, metaphysical,

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which means it translates language fills our mouths

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and obfuscates the sounds that the mouth makes, in terms

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of the, this other level of the minor that we,

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that I've talked about before.

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And so my performances with, with eating as well

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as, the, the kind of research that I'm doing in neuros,

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neuros, psychology, stays on the eating side,

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which means it, it, it doesn't attempt to put

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language in the mouth or the mouth doesn't put language in

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place of eating.

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And so the sounds of eating, you know, it's, it is kind

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of fascinating to me

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because it looks at biology at a level

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that doesn't immediately regress into scientific language.

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It doesn't regress into something

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that philosophy would have just deemed, you know,

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sort of at the margins.

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Um, and that we really take seriously,

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how we can kind of attend to these, let's say sounds

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of eating or even mouse feel

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and olfactory in a way

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that gives us a kind of positive definition of life.

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This administration, this kind of minor moving

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and fibrillation between, and the,

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and the constant negotiation between life

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and death, human and animal.

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And so, you know,

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biological life here is totally challenged.

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It doesn't follow species.

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It doesn't follow, you know, you know, what we deem

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as being the, I suppose the, the, the purview

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of of being human that is

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acting in the social sphere,

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in the political sphere in a particular way.

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And you can see here how biases, especially in terms

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of kind of western i in ideologies, can come into,

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into play.

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And that if we start to look at biopolitics from the,

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you know, the, the, the kind of sensoria associated

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with kind of parasympathetic systems,

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and somehow if we can amplify

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or translate these things into perceptible,

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into kind of perceptible sensoria, we might perhaps

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come into a much more creative way of dealing with life.

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Biopolitics tends to draw a very hard line between,

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you know, kind of life and death, human

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and animal, recognizing really that, you know, we, we,

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we are drawing these lines based on a ethnicity.

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We, we based on either the science of biology

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or a, a type of philosophical understanding, you know,

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based on certain registers of, sort

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of emotions and thinking.

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So justice, in food, in, in,

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in the way in which I'm dealing

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with these performances is no longer needing

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to define what is alive

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and what is dead, what is, you know, to a gar

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and bear life, to what is political life.

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But in fact, justice here is a matter of

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constant jurisprudence.

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It is taking the abstractions that we have in biology

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and in science

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and looking at these, in a kind of creative way.

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So these divisions that we have made, in,

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in the context of the, sort of eating performances,

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we are seeing the, the constant negotiation

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of the laws of physics, of biology,

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Of psychology, and ultimately the social

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and political, which means it's, it,

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it is also about the transcendental rut of,

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of kind of human beings.

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So in some ways, jurisprudence looking,

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looked at in this particular context, ends up being

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the platform for the creation of new rights.

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And this is where, you know, we, we probably don't have time

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to kind of discuss the, this approach to justice.

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It could be another, this is a whole other, sort

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of area, but the approach to justice through jurisprudence,

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through the assemblage

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or the, the assembly of new Rights based on, you know,

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the differential context that we are actually kind

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of living in, in know, in, in technology, in computation,

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in generative computing.

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So these are all, ways in which,

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such kind of performances

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as mine would draw attention

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and would necessitate a type of care

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and lucidity, for the biological

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and for its politics in a sense.

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Um, so that we are not completely hamstrung

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by certain interpretations,

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and definitions of who we are as human beings.

Exploring the Intersection of Food, Emotion, and Biopolitics

00:00:00 - I've been, interested in, the, basically the, the relationship between affect or what we can see as emotion or sensation, and how that plays into political economies and political economies. Here I'm of course, referring to food, food and eating, and we are very used to looking at food in a sense that, it flows, you know, through, countries through the environment up onto, our plates,

00:00:35 - And the, the kind of food production and consumption are caught up in flows of power in a movement, across borders, you know, migration, diplomacy and so forth. But, because food is a necessity for human beings, we can immediately see it as, biopolitical because it's always a matter of life and death. But to me, this is highly kind of reductive in a sense,

00:01:08 - what I've been discovering is that there is, a kind of political dimension to biology itself. And, in, in, in this particular piece of research, what I am attempting to show is that the biopolitics of, of eating and food are related to the politics of biology or biology itself being kind of political.

Intersecting Biopolitics and Human Identity Through Eating

00:01:37 - because it, it, it works between, so biology works between, on one hand the kind of transcendental definition of the human, but on the other hand, you know, there are myriads of differences in the way in which, you know, our beliefs, attitudes, and practices of eating and food, really is, is is I suppose, making a mark of difference, you know, between how we can define, sort of the human being.

00:02:10 - of George Garbin, and his aristo Italian difference between, what he calls Zoe or, or, or in terms of bear life. this is the life that is practiced, in, in the home. And, and it's related to, I suppose we can say our ity and then the life of the social or the policy, and which is political life. And of course, to ban the, the definition of the human

00:02:43 - that we have an exceptional ability to be political, to be in, in the social life. But, with, if we study the, sort of performances of eating, What happens there is that, there is a kind of, a line that is drawn between, what is the, sort of the political

Exploring the Biopolitical Dimensions of Eating

00:03:14 - and the highly biological kind of dimension of, of eating. And so what the, these performances or my research performance, attempts to do is to register, I suppose the, the sensations and the, perhaps even the kind of parasympathetic interceptions of our bodies, at a level that

00:03:46 - and technology and even philosophy. Philosophy tends to kind of negate things like, the intuition of the body, but to actually take seriously this particular division, between what is, I suppose, animalistic in our human beings and what is, sort of social and, political and therefore, by looking at the very definition

00:04:17 - of transcendent line that we draw between life and death, human and animal, as the, the, the approach that I'm kind of taking is to redefine or, or change the way in which we see life as going away from the binary of life and death, but much more to a kind of positive affirmation of the different administrations of,

The Gut as a Second Brain: Exploring Enteric Imagination

00:04:49 - and humans life and death that actually occur and that we can sense through eating. We keep coming up with the idea that we have a second brain in our human bodies, right? And the second brain is our stomachs or our gut. and we are very used to talking about gut instincts. And even in, in language, in the English language, gut instincts refers to a type of thinking or sensation that is within our, sort

00:05:20 - or the, the, the nervous system connected to, sort of eating. And it's, there is a, a, a type of, a a way i, there are ways in which we can kind of engage, with the, with the kind of behavioral or maybe sensations that come from, the gut and, and realizing that there are quite a number of processes within the human body

00:05:53 - you know, the brain that, that, we all believe is controlling every single part of our, sort of human perception and human, human action. But, it, it has actually been proven that, this particular, type of thinking through the gut, which I call the enteric imagination actually has,

Reconceptualizing Life: The Intersection of Biopolitics and Sensation

00:06:23 - perhaps understandings that are prior to us experiencing it as a sensation or experiencing it as an experienced self, that, that might actually be, an opening to kind of rethinking how we are alive, rather than relying upon a kind of technical definition or a biological definition between what is alive

00:06:53 - And so here again, it, you know, where biopolitics comes into play, I'm arguing that that kind of biopolitics is already always technological and that we are, or we have made a decision to draw a line dividing, life and death, human and animal, in, in the kind of processes, that we, we call kind of the biological.

00:07:25 - and looking at the kind of reactions of the body and looking at the sensations that come out of that, we might be able, again, to be much more proactive in terms of, understanding the, the, the justice that can be paid to, to, you know, our, our human bodies in relation to how we eat biopolitics. it tends to,

Fibrillations of Life: Exploring the Politics of Existence

00:08:00 - what I call fibrillations, on what makes up, being alive or, or a life, the lus would call it a life in a singularity, which means that rather than defining life as coming through, a kind of whole individual or a kind of personality, we can actually kind of look at life at, at these minute political moves

00:08:30 - and the line, the constant small lines that we draw between what we can feel as being human and what is, is, is kind of, perhaps embolic in a sense. And so, this type of definition of life is really based on, an aggregation of minor molecular As, as DERs would call it, unforeseen, perhaps autonomous modes of invention,

00:09:07 - therefore is a way of looking at politics affirmatively, right? This is a kind of positive affirmative politics where life is not defined by something, someone, science, technology or philosophy. it is something that is event based, which means it is, new forms that are constantly created, at moments

Navigating the Intersection of Thought and Consumption

00:09:37 - a binary, to death. So it becomes multiple becomings Urs. he, he has a famous saying, well, it's not quite famous. he's, it's a very small quote in, in, in one of his, famous texts that says, thinking always risks disappearing into eating right, and eating on the con contrary risk being projected into kind of thinking.

00:10:05 - and eating in this small little quote, demonstrates that in our ways, especially in our western ways of, of thinking perhaps in philosophy and in biology, thinking, eating tends to be, demonstrated through, a a type of thinking. And therefore, through language, language tends to take over these processes, we tend to try

00:10:38 - or factory pleasure, love, right? But these words are always insufficient to get to the administrations of what we call the kind of minor becomings, which I mentioned before, and that it's extremely, metaphysical, which means it translates language fills our mouths and obfuscates the sounds that the mouth makes, in terms

Exploring the Sounds of Eating: Biopolitics and the Experience of Life

00:11:10 - that I've talked about before. And so my performances with, with eating as well as, the, the kind of research that I'm doing in neuros, neuros, psychology, stays on the eating side, which means it, it, it doesn't attempt to put language in the mouth or the mouth doesn't put language in place of eating. And so the sounds of eating, you know, it's, it is kind

00:11:39 - because it looks at biology at a level that doesn't immediately regress into scientific language. It doesn't regress into something that philosophy would have just deemed, you know, sort of at the margins. and that we really take seriously, how we can kind of attend to these, let's say sounds of eating or even mouse feel

00:12:12 - that gives us a kind of positive definition of life. This administration, this kind of minor moving and fibrillation between, and the, and the constant negotiation between life and death, human and animal. And so, you know, biological life here is totally challenged. It doesn't follow species. It doesn't follow, you know, you know, what we deem as being the, I suppose the, the, the purview

Rethinking Biopolitics: Life, Death, and Justice in Food

00:12:45 - acting in the social sphere, in the political sphere in a particular way. And you can see here how biases, especially in terms of kind of western i in ideologies, can come into, into play. And that if we start to look at biopolitics from the, you know, the, the, the kind of sensoria associated with kind of parasympathetic systems, and somehow if we can amplify

00:13:19 - into kind of perceptible sensoria, we might perhaps come into a much more creative way of dealing with life. Biopolitics tends to draw a very hard line between, you know, kind of life and death, human and animal, recognizing really that, you know, we, we, we are drawing these lines based on a ethnicity. We, we based on either the science of biology

00:13:53 - based on certain registers of, sort of emotions and thinking. So justice, in food, in, in, in the way in which I'm dealing with these performances is no longer needing to define what is alive and what is dead, what is, you know, to a gar and bear life, to what is political life.

Jurisprudence and the Creation of New Rights Through Creative Negotiation

00:14:23 - constant jurisprudence. It is taking the abstractions that we have in biology and in science and looking at these, in a kind of creative way. So these divisions that we have made, in, in the context of the, sort of eating performances, we are seeing the, the constant negotiation of the laws of physics, of biology,

00:14:55 - and political, which means it's, it, it is also about the transcendental rut of, of kind of human beings. So in some ways, jurisprudence looking, looked at in this particular context, ends up being the platform for the creation of new rights. And this is where, you know, we, we probably don't have time to kind of discuss the, this approach to justice.

00:15:30 - of area, but the approach to justice through jurisprudence, through the assemblage or the, the assembly of new Rights based on, you know, the differential context that we are actually kind of living in, in know, in, in technology, in computation, in generative computing. So these are all, ways in which, such kind of performances as mine would draw attention

Rethinking Biological Definitions and Human Identity

00:16:19 - and lucidity, for the biological and for its politics in a sense. so that we are not completely hamstrung by certain interpretations, and definitions of who we are as human beings.

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