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La Política Sexual De La Carne – Español

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La Política Sexual De La Carne – Español LA POLÍTICA SEXUAL DE LA CARNE UNA TEORÍA CRÍTICA FEMINISTA VEGETARIANA En memoria de los 31,1 miles de millones cada año, 85,2 miles de millones cada día, 3,5 millones cada hora, 59.170 cada minuto y en memoria de Mary Daly (1928-2010), mi primera lectora: Ella abrió mundos donde pudimos sentirnos como en casa. No es posible ahora, y nunca lo será, decir que yo renuncio. Tampoco sería cosa buena para la literatura que esto fuese posible. Esta generación debe dejarse los cuernos con el fin de que la siguiente tenga un camino más llano. Porque estoy de acuerdo con usted en que no vamos a lograr nada. Fragmentos, párrafos, una página quizás: pero no más… El alma humana, me parece, se orienta de nuevo a sí misma cada cierto tiempo. Lo está haciendo ahora mismo. Nadie puede verlo todo en su conjunto, en todo caso... Los mejores de nosotros llegamos a captar de un vistazo una nariz, un hombro, algo alejándose, siempre en movimiento. Aún así me parece que siempre es mejor llegar a captar ese vistazo. →Virginia Woolf a Gerald Brenan Día de Navidad, 1922 Hemos aprendido a utilizar la ira al igual que hemos aprendido a utilizar la carne muerta de animales. Y golpeadas, maltratadas y cambiantes, hemos sobrevivido y crecido y, en palabras de Angela Wilson, estamos avanzando. →Audre Lorde “The uses of anger: women responding to racism” Dime, Stella, cuando transcribas lo siguiente, ¿te ceñirás al texto estrictamente? →Jonathan Swift “Para Stella, que recopiló y transcribió sus poemas” Ilustraciones Figura 1 Ursula Hamdress Figura 2 Libera tu lenguaje Figura 3 La Señora Pig horrorizada por la elección de palabras de su hijo Figure 4 Él como un Poder Mayor; Ella como un Poder Menor Figure 5 Joseph Ritson tal y como le veían sus contemporáneos Prólogo a la edición en español de La política sexual de la carne Me complace mucho que ya esté disponible una edición de La política sexual de la carne en español gracias al trabajo y compromiso de ochodoscuatro ediciones. La política sexual de la carne describe como las opresiones estar interrelacionadas y expone las asociaciones entre masculinidad y consumo de carne. Que nuestra cultura encuentre maneras de constantemente reiterar la asociación es un intento tanto de normalizar como de naturalizar la masculinidad y la virilidad. Veinticinco años después de la primera aparición del libro, puedo ver que la necesidad de evocar constantemente la masculinidad a través del consumo de carne es de hecho una señal de la inestabilidad de los dos. Esta es una de las cosas que hacen el feminismo y veganismo tan amenazador: exponemos la inestabilidad. A pesar de que muchos de los ejemplos de la política sexual de la carne en el capítulo 1 se han sacado de la cultura británica y estadounidense, esta asociación no está limitada a estas. Mientras leas ese capítulo, piensa sobre el contexto en el que vives: ¿cómo se expresa la masculinidad a través de los actos de comer carne? ¿Cómo es la virilidad procedente de matar y devorar animales? Desde las corridas de toros en el Estado español a la charreada (rodeos mexicanos) en el suroeste, California y México, desde la introducción de caballos, perros, cerdos, vacas, ovejas y cabras por los conquistadores españoles a la tradición de los hombres de hacer barbacoas con carne (los exploradores españoles volvieron del Caribe al Estado español con la palabra “barbacoa”); las asociaciones españolas del rol masculino con la dominación sobre y el consumo de otros animales cuadran con los argumentos de La política sexual de la carne. A veces se nos dice que las tradiciones de nuestra cultura y de nuestras familias se deberían mantener porque representan conexiones con una época anterior, afirman nuestras relaciones, son actos de recuerdo. Pero nada nos pide que mantengamos tradiciones culturales que hacen daños a otras. Por otro lado, una historia de la colonización indica cómo los españoles destruyeron las costumbres indígenas mediante la introducción de animales domesticados usurpando tierras que estaban siendo utilizadas en las Américas para producir su comida tradicional. Además, considera las ricas tradiciones de los platos vegetales en los países de habla española. Hay una fuerte tradición de cultivar verduras y frutas en la familia en el Estado español; ¡y piensa en todas las maravillosas frutas y verduras que hay en Latinoamérica! Estamos preparadas para un renacimiento, para una reinterpretación que te empodera para cuidar todo lo que hay en el planeta a través de opciones vegetales. La política sexual de la carne es también una meditación sobre el funcionamiento de “una estructura de superposiciones pero de referentes ausentes [que] enlaza la violencia hacia las mujeres y hacia los animales”. Argumento que a través de la política sexual de la carne nuestra cultura está cometiendo violencia discursiva que permite una forma de violencia material. Durante los veinticinco últimos años la política sexual de la carne como una función de la cultura dominante ha continuado estructurando desigualdad y violencia. La política sexual de la carne faculta a la gente a examinar con actitud de resistencia (y con sus observaciones acompañantes) a las mujeres y animales no humanos, y les da una metodología para hacer eso. Lectoras de todo el mundo han resistido a los mensajes de las imágenes que refuerzan la política sexual de la carne y me las han enviado. Algunas de las imágenes vienen de Europa, otras de Sudamérica o Asia. Es triste pensar que desde 1990 las imágenes que confirman la política sexual de la carne han proliferado alrededor del mundo. Pero este libro, al ofrecer una manera de mirar y actuar con resistencia, nos prepara para no comprar su mensaje o producto. En Estado Unidos, grupos como Food Empowerment Project [www.foodispower.org/es/] están trabajando en temas de justicia alimentaria, incluyendo trabajo humano y esclavitud. Por ejemplo, aproximadamente el 75 por ciento de las trabajadoras de campo de productos de cosecha nacieron en México y o bien consiguieron la nacionalidad de EEUU, o bien entraron en el programa de visado de trabajadores agricultores temporales H-2A o siguen sin papeles. Como Food Empowerment Project explica en su página web, “A pesar del papel fundamental que estos trabajadores desempeñan en el sistema alimentario de la nación, muchos de estos hombres, mujeres e incluso niños trabajan todos los días bajo condiciones poco seguras a cambio de salarios que están por debajo del nivel nacional de pobreza. Esta injusticia surge del hecho de que muchos de los productores agrícolas se interesan más en maximizar las ganancias que en la salud, la seguridad y la calidad de vida de sus empleados. Además, las leyes laborales que se promulgaron en los Estados Unidos para proteger a los trabajadores agrícolas se redactaron de forma deficiente y casi no se hacen cumplir, lo cual hace posible que los empleadores exploten a sus trabajadores con poco o ningún temor de sufrir el peso de la ley”. Las feministas-veganas están preocupadas por los temas de justicia alimentaria. The Food Empowerment Project también examina de cerca el tema de “la colonización, los alimentos y el hábito de comer”. [www.foodispower.org/es/colonialismo-en-la-alimentacion/] A través de la identificación de las formas en que la violencia de la cultura dominante nos repercute y afirmando que no somos impotentes antes ella, La política sexual de la carne ha ayudado a las lectoras a pensar por sí mismas hacia nuevas posibilidades, nuevas formas de vida. Una de las mejores recompensas de ser la autora de La política sexual de la carne es que confíen en mí para contarme historias profundamente personales de supervivientes a violaciones, supervivientes a violencia doméstica, mujeres que han tenido desordenes alimenticios y otras que han sufrido mucho. Estas historias detallan como leer mi libro ha proporcionado una transformación desde la fragmentación causada por vivir en una cultura patriarcal a una sensación de sanación. Me siento honrada de que me hayan permitido escuchar algunas de sus historias y siento admiración de lo que han conseguido. La política sexual de la carne ha cambiado mi vida también. Muchas lectoras me escriben para contarme que se han hecho veganas con La política sexual de la carne. Les entiendo; escribirlo ha tenido ese efecto en mí también. Después de su publicación, de la misma manera que las lectoras me escribieron para agradecerme por el libro, también me plantearon preguntas sobre representaciones, sobre ciertos tipos de opresión animales, sobre la violencia doméstica, sobre otros aspectos de la teoría feminista. Mis lectoras provocaron y evocaron mis escritos después de 1990. Somos todas parte de algo que es más que nosotras, promoviendo nuevas maneras de mirar la opresión. El trabajo de mis traductoras para sacar este libro a nuevas lectoras ofrece una nueva oportunidad para discusiones y resistencia. Quedo a la espera de esas conversaciones. Gracias a Lauren Ornelas del Food Empowerment Project, y a muchas amigas de Facebook y seguidoras de Twitter por contestar con ideas para este prólogo. ¡Y gracias a la editorial ochodoscuatro ediciones! Prólogo a la edición vigésimo aniversario de La política sexual de la carne Imagina un día en el que las mujeres caminen por las calles y no sean hostigadas, acosadas o atacadas. Imagina un día en el que no necesitemos casas de acogida para mujeres maltratadas. Imagina un día en el que los asesinos múltiples más frecuentes de nuestra cultura NO sean aquellos que matan a sus familias. Mejor todavía, imagina un día en el que vivamos en un mundo donde las mujeres estén seguras allá donde estén, donde todos los miembros de la familia estén seguros dentro de sus hogares, y donde no tengamos asesinos múltiples.
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