In the United States, you can buy a cheeseburger on almost any corner in South Central Los Angeles. Finding a fresh tomato requires a forty-five-minute drive. That is not geography. That is food apartheid — a term coined by food justice advocate Karen Washington that names the agent rather than naturalising the condition.

This episode brings the food sovereignty argument into the cities of the Global North. Liz Christy and the Green Guerillas turning a rubble-filled lot in New York into the first community garden in 1973. Food Not Bombs — founded in 1980, over a thousand arrests in San Francisco for feeding people in public. Ron Finley planting vegetables outside his house in South Central and being cited by the city of Los Angeles for gardening without a permit.

The anarchist argument running through all of it: the problem is never scarcity. It is distribution. And the seed in the pavement is already the argument, made in soil.

Topics: food apartheid, guerrilla gardening, Food Not Bombs, Karen Washington, Liz Christy, Ron Finley, prefigurative politics, mutual aid, community gardens, direct action.

Further reading:

— Dean Spade, Mutual Aid: Building Solidarity During This Crisis (and the Next) (2020)

— Richard Reynolds, On Guerrilla Gardening (2008)

— Robert Gottlieb & Anupama Joshi, Food Justice (2010)

— Wendell Berry, Bringing It to the Table (2009)

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The most fundamental question in anarchist politics is not about the state or the prison. It is about food. Because the question of who controls the means of subsistence — who owns the land, who owns the seed, who decides what gets grown and who gets to eat — is the question underneath every other question. If you cannot feed yourself outside the terms set by someone who owns the earth you stand on, you will accept almost any condition they impose. Hunger is the oldest coercion. Enclosure is the oldest expropriation.

This episode centres the Global South, because that is where the argument about food and land has always been fought most clearly and at the greatest cost. The Zapatistas rising on January 1, 1994 — not against the government, but against NAFTA, which they called a death sentence for the milpa, the ancient polyculture Maya communities had cultivated for thousands of years. The Movimento dos Trabalhadores Rurais Sem Terra in Brazil — the largest social movement in Latin America, which has won land titles for more than 400,000 families through direct occupation since 1979. The Dalit women of Telangana who built community seed banks to break their dependency on landlords and patent-holders. And Gerrard Winstanley and the Diggers of 1649: the earth is a common treasury.

The concept that ties it all together: food sovereignty, coined by La Via Campesina at the 1996 World Food Summit in Rome.

Topics: food sovereignty, Zapatistas, MST Brazil, seed banks, Deccan Development Society, Winstanley, Diggers, La Via Campesina, enclosure, anarchism, NAFTA, milpa, Silvia Federici.

Further reading: — Silvia Federici, Caliban and the Witch (2004) — Gerrard Winstanley, The Law of Freedom and Other Writings (1652, ed. Christopher Hill, 1973) — Raj Patel, Stuffed and Starved (2007) — Leanne Betasamosake Simpson, As We Have Always Done (2017) — La Via Campesina, La Via Campesina: Globalising Hope (2013)

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Imagine that everyone doing unpaid care work decided to stop. Not strike — just stop. The economy would not slow down. It would collapse within days.

This episode is about the labour that capitalism runs on and refuses to name. Cooking, childcare, emotional support, tending the sick and old — not domestic life separate from political life, but the economy underneath the economy. Silvia Federici's argument: the housewifisation of women was not a natural development. It was enforced.

Sometimes violently. The witch hunts of the sixteenth and seventeenth centuries were, in her reading, a mechanism of social control.

Also: the Wages for Housework campaign of 1972, its founders and its internal feminist debate. Arlie Hochschild on the second shift and the global care chain. And the anarchist question underneath all of it: what would a society look like if care were its central organising value?

Topics: care work, Silvia Federici, anarcha-feminism, Wages for Housework, Arlie Hochschild, global care chain, reproductive labour, capitalism, feminist theory.

Further reading: — Silvia Federici, Caliban and the Witch (2004) — Silvia Federici, Revolution at Point Zero (2012) — Arlie Hochschild, The Second Shift (1989) — Arlie Hochschild & Barbara Ehrenreich (eds.), Global Woman (2002) — Kate Raworth, Doughnut Economics (2017)

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