Down the food route

In his latest blog entry, Malachy Tallack charts the course of food from the field to the freezer

There are those who argue that anyone who is willing to eat meat should also be willing to kill it themselves, and I can certainly understand the logic of that statement. There is a huge degree of pretence in much of the food that is consumed today.

The supermarkets are filled with pre-prepared and packaged meat, to which everything possible has been done to try and disguise the fact that it originated from a living creature. But despite that, I’m quite sure that most carnivores, in the right situation, would kill rather than starve. They would just prefer not to. And I don’t blame them.

Killing an animal is not an enjoyable experience, and anyone who does enjoy it should probably not be allowed near animals in the first place. Nor is it something that should be taken lightly.

I suppose the closer an animal is, in biological terms, to humans, the more difficult it must become to harm it. Swatting a bluebottle or squashing an ant wouldn’t trouble too many people’s consciences; killing a fish to eat would also pose little difficulty for most. But as you climb the evolutionary ladder, it gets more complicated.

Croft lambs from Fair Isle are sent to mainland Shetland to be sold. From there, most will be shipped to Scotland and sent to abattoirs there. The hill lambs however, stay on the isle, and are killed and eaten by the crofters themselves.

To have a freezer full of meat that you can guarantee has had a good life, and that will also taste fantastic, is a huge privilege, and is one of the greatest benefits of crofting. Indeed, it is this self-sufficiency which is meant to be at the heart of the crofting lifestyle. It is unfortunate I suppose, that sheep don’t get themselves ready to be eaten, and that we have to intervene, but that’s just the way it is.

From the field to the freezer is a process of a few days for a lamb. Once dead, it is skinned, gutted and hung for about three days before being cut up, ready to eat or to freeze. The job of getting it ready becomes gradually less unpleasant from beginning to end.

Butchering is pretty easy. By that stage the lamb has become meat, and it is simply a case of learning how to turn a whole carcass into roasts, chops, steaks and stew. Skinning and gutting are not nice jobs. They are messy, time-consuming and not for the weak-stomached. But it is the first part – the killing – which is the difficult bit.

For those who do it as a job, or who have done it every year for many years, I suppose it must become automatic and unquestioned. For me it is neither. And though, in reality, the death itself is quick and painless for the animal, it is a moment that lingers.

In some cultures, taking an animal’s life is an act of great spiritual importance, and many rituals have grown up around it, each marking the event as something significant. In Christianity too, saying grace and giving thanks must serve, in part, as a reminder that this food, this meat, is not to be taken for granted.

For me there is no ritual to be performed, and I would not go so far as to say that it is a spiritual event. But I do recognise something significant in it. And that recognition seems to be enough to satisfy any concerns, and, most importantly, to allow me to enjoy the food that it brings.

Malachy Tallack is 26 and lives in Fair Isle. He is a singer-songwriter, journalist, and editor of the magazine Shetland Life.
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Misogynoir: How social media abuse exposes longstanding prejudices against black women

After decades as an MP, Diane Abbott finally spoke out about the racist and sexist abuse she faces. But she's not alone. 

“Which STD will end your miserable life?” “This is why monkeys don’t belong here.” “I hope you get lynched”. These are just some of the many messages Seyi Akiwowo, a Labour councillor in Newham, told me she has been sent over the past three weeks. Akiwowo has received reams of violent and racist abuse after a video of her suggesting former empires pay reparations to countries they once colonised (and whose resources they still continue to plunder) went viral. She doesn’t expect everyone to agree with her, she said, but people seem to think they’re entitled to hurl abuse at her because she’s a black woman.

The particular intensity of misogyny directed at black women is so commonplace that it was given a name by academic Moya Bailey: misogynoir. This was highlighted recently when Diane Abbott, the country’s first and most-well known black woman MP and current shadow Home secretary, spoke out about the violent messages she’s received and continues to receive. The messages are so serious that Abbott’s staff often fear for her safety. There is an implicit point in abuse like this: women of colour, in particular black women, should know their place. If they dare to share their opinions, they’ll be attacked for it.

There is no shortage of evidence to show women of colour are sent racist and sexist messages for simply having an opinion or being in the public eye, but there is a dearth of meaningful responses. “I don’t see social media companies or government leaders doing enough to rectify the issue,” said Akiwowo, who has reported some of the abuse she’s received. Chi Onwurah, shadow minister for Business, Innovation and Skills, agreed. “The advice from social media experts is not to feed the trolls, but that vacates the public space for them," she said. But ignoring abuse is a non-solution. Although Onwurah notes the police and media giants are beginning to take this abuse seriously, not enough is being done.

Akiwowo has conversations with young women of colour who become less sure they want to go into politics after seeing the way people like Abbott have been treated. It’s an unsurprising reaction. Kate Osamor, shadow secretary of state for International Development, argued no one should have to deal with the kind of vitriol Abbott does. It’s well documented that the ease and anonymity of social media platforms like Twitter and Facebook have changed the nature of communication – and for politicians, this means more abuse, at a faster pace and at all hours of the day. Social media, Onwurah said, has given abuse a “new lease of life”. There needs to be a concerted effort to stop people from using these platforms to spout their odious views.

But there is another layer to understanding misogyny and racism in public life. The rapid and anonymous, yet public, nature of social media has shone a light on what women of colour already know to be a reality. Dawn Butler MP, who has previously described racism as the House of Commons’ “dirty little secret”, told me “of course” she has experienced racism and sexism in Parliament: “What surprises me is when other people are surprised”. Perhaps that’s because there’s an unwillingness to realise or really grapple the pervasiveness of misogynoir.

“Sometimes it takes a lot of effort to get someone to understand the discriminatory nature of peoples’ actions,” Butler explained. “That itself is demoralising and exhausting.” After 30 years of racist and sexist treatment, it was only when Abbott highlighted the visceral abuse she experiences that politicians and commentators were willing to speak out in her support. Even then, there seemed to be little recognition of how deep this ran. In recent years, the Labour leader Jeremy Corbyn has been ridiculed for having a relationship with her in the 70s, as if a black woman’s sexuality is both intriguing and laughable; people regularly imply she’s incompetent, despite having been in Parliament for three decades and at the last general election increasing her majority by a staggering amount; she has even been derided by her own colleagues. Those Labour MPs who began the hashtag #PrayforDiane when she was off work because of illness spoke to a form of bullying that wouldn’t be acceptable in most workplaces.

These supposedly less obvious forms of racism and sexism are largely downplayed or seen as unrelated to discrimination. They might be understood through what influential scholar Stuart Hall called the “grammar of race”. Different from overtly racist comments, Hall says there’s a form of racism that’s “inferential”; naturalised representations of people - whether factual or fictional - have “racist premises and propositions inscribed in them as a set of unquestioned assumptions”. Alongside the racist insults hurled at black women politicians like Abbott, there’s a set of racialised tropes that rely on sexualisation or derision to undermine these women.

The streams of abuse on social media aren’t the only barrier people of colour – and women in particular – face when they think about getting into politics. “I don’t think there’s a shortage of people in the black community who put themselves forward to stand for office, you only have to look at when positions come up the list of people that go for the position,” Claudia Webbe, a councillor and member of Labour's ruling body the National Executive Committee told me. As one of the few black women to hold such a position in the history of the Labour party, she knows from her extensive career how the system works. “I think there is both a problem of unfair selection and a problem of BME [black and minority ethnic] people sustaining the course." Conscious and unconscious racial and gender bias means politics are, like other areas of work in the UK, more difficult to get into if you’re a woman of colour.

“The way white women respond to the way black women are treated is integral,” Osamor says, “They are part of the solution”. White women also face venomous and low-lying forms of sexism that are often overlooked, but at times the solidarity given to them is conditional for women of colour. In a leaked letter to The Guardian, Abbott’s staff criticised the police for not acting on death threats, while similar messages sent to Anna Soubry MP resulted in arrest. When the mainstream left talks about women, it usually means white women. This implicitly turns the experiences of women of colour into an afterthought.

The systematic discrimination against women of colour, and its erasure or addendum-like quality, stems from the colonial racial order. In the days of the British empire, white women were ranked as superior to colonised Asian and African women who were at different times seen as overly sexualised or unfeminine. Black women were at the bottom of this hierarchy. Women of colour were essentially discounted as real women. Recognising this does not equate to pitting white women and women of colour against each other. It is simply a case of recognising the fact that there is a distinct issue of racial abuse.

The online abuse women of colour, and black women specifically, is an issue that needs to be highlighted and dealt with. But there are other more insidious ways that racism and sexism manifest themselves in everyday political life, which should not be overlooked. “Thirty years ago I entered parliament to try and be the change I wanted to see,” Abbott wrote. “Despite the personal attacks and the online abuse, that struggle continues.” That struggle must be a collective one.

Maya Goodfellow researches race and racism in Britain. She is a staff writer at LabourList.