However, an inclination exists, far from style, that passes from the body and its awareness of being able to receive. The inclination to sabotage the code and disobey the solitary advantage.

In this sense, food and the practice of cooking, intended as care for the feast, is able to include and undertake the possibility of the gift, which is typical of a feminine dimension of cooking, more attentive to abundance for all than accumulation for the few.

It was an offering to Mother Earth that opposed capital, to the womb of the land and the woman that cared for the common good, transforming excess into new life and offerings. Bringing balance to the absolutist and anthropocentric male logic thus means giving life to new practices of imagination and resistance, or new forms of care based on emotions.

Sheep also made it impossible to accumulate capital in the fields, in that too many of them put their food supply and the entire community at risk. Therefore, the economics of the home, or better yet of the territory, based on grazing was intrinsically sustainable, because disproportionate growth beyond real need would end up being counterproductive for all.

Thus the relationship also becomes the territory where we may “deny pure knowledge in order to maintain that all knowledge is impure, marked and situated.”

Text by Matteo Binci

The collection of wild herbs is a tool for intense listening to the place. Cooking wild herbs and offering them to participants in the experience is a way to transmit the cyclical and unconditional abundance of the Mother Earth. Cyclic and abundance of nature are symbolically placed in contrast to the fear of scarcity, which triggers hoarding and individualism. The circle of the feast is the place to taste the food and discuss knowledge.

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