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This page contains the full details and description for the practical workshop 'Sewing, Eating & Knowledge-Formation', run with Fabienne Gassmann. The press release is left and below, you can see the full thing on the Jupiter Woods website here. 
For the workshop, we began with Fabienne teaching participants three basic stitches. Alongside all sewing materials, we provided fabric in a specific page format, and encouraged participants to use these as pages to document the discussions that would unfold throughout the day. These pieces could, if the participants wished, become part of an embroidered manuscript which would document the project. You can see the contributions below.
Whilst participants sewed, and talked, I intermittently punctuated discussion by reading a series of collated quotations from a variety of texts which considered the relationship between evil, knowledge and eating. The quotes ranged from discussing the effects of differing cosmogonies on contemporary world views (particularly the genesis myth of Adam and Eve), to folklore on apples, the use of food as medicine, and the relationship between morality, eating and contemporary eating disorders. 
Some of the quotations that I read appear below on the page, and you can get the full list below. Some of these quotations contain references to anorexia and bulimia. The below two links contain quotations from texts which make reference to anorexia, bulimia and sexual violence.  
                 This is a link to the collated texts which I read:
This is a link to the full list of quotations which I was originally drawing from:
  Both the above documents were available as print outs, and participants were shown how to appliqué these paper pages onto their work if they chose to,                 though ironically the only people who ended up doing this was Fabienne and myself. There are lots of typos in them, fully proofing them is on my to-do list, but it made sense to make them available before I do this, as they are still of value in their un-proofed form. 
Fatima Uzdenova 
Carolina Ongaro

In English folk tradition warts can be cured by rubbing them

                with two halves of an apple, which are then buried.

                                                  As the apple decays, so will the warts.

Evert Hopman, Ellen A Druid’s Herbal of Sacred Tree Medicine (2008. Vermont: Destiny Books)


At some time, apples have symbolised nearly every kind of fruit. Whenever a new fruit or vegetable was discovered that was round and sized somewhere between a cherry and a pumpkin, it was often called an ‘apple’ until given a name of its own. The list of foods called ‘apple’ at some point includes everything from avocados and cashews to aubergines (eggplants) and pine nuts – not to mention baseballs in nineteenth-century america. Humans just could not help but see apples everywhere. 

Apples also played a starring role in many stories and legends. Apples are commonly believed to be the fateful fruit in the Garden of Eden; Aphrodite often carried an apple in her hands, as did the Scandinavian goddess Idun; an apple precipitated the Fall of Troy; the Druids selected divining rods from apple trees; Muhammad inhaled eternal life through an apple brought to him by an angel; and Snow White received a poisoned apple from the evil queen.

Janik, Erika Apple: A Global History (2011. London: Reaktion Books)

Apples have a long history of being used for divination, especially to foretell the future in matters of love and prosperity. Because of the strong tradition behind many superstitions, many have survived, albeit in a degenerate form, as entertainment. The methods of divination are varied and include such things as counting the apple pips; burning the pips (after naming each one with a young man's name and watching which ones explode in the fire); pressing the named pips with the finger to see which sticks the longest; apple bobbing; throwing the peel over the left shoulder to see it forms the initial of an individual when it lands; and putting an apple under your pillow to dream of your sweetheart. All of these games and folk customs are survivals of much older ceremonies in honour of the Apple. 


Many of these customs are particularly performed at Samhain, as traditionally the apple is linked to the Celtic Otherworld (Annwn), where the tree is called the "silver bough" and possesses magical properties. Samhain is traditionally the time of the year when the veil between the worlds is at its thinnest, a doorway between the seen world of matter and the unseen world of spirit. It is the best time of the year to make shamanic journeys, to connect to the dead, the spirit realms, to gain oracular knowledge and healing powers.

Kindred, Glennie The Wisdom of the Apple Tree (Lughnasa: 1997)

Sophie Hoyle

The common apple, as well as the egg, was symbolic of fertility and life, and both        have extensive traditional use in folk     magic. Interestingly, the apple had much use in love divinations on All Hallows Eve,        known in some parts as ‘The Devil’s           Sunday’.

Boyer, Corinne Plants of the Devil (2017. Three Hands Press)

There is a tendency today to think of herbalism, for instance, as a return to pre-mechanistic sources, to old, “popular” knowledge. But medical transitions have never been fully unified at any one time. Official, “higher” medicine was never formally incompatible with bodies of empirical knowledge like herbalism. 

Arikha, Noga Passions and Tempers: A History of the Humours (2007. New York: HarperCollins)

The body is a monstrous thing that turns the soul grotesque, and that sentimental craving for a quick fix of feeling, or sudden rush of sweet, feels like the emotional equivalent of cumbersome luggage – corporeal and base – an embarrassing set of desires that our ethereal, higher selves have to lug around. 

Jamison, Leslie, ‘In Defense of Saccharin(e)’ in The Empathy Exams (London: Granta, 2014)

Olivier Radiquez

I am not arguing that organs are indistinguishable from

    one another, or that psyche and soma are the same thing.   Rather, I am claiming that there is no originary            demarcation between these entities; they are always already coevolved and coentangled. 

Wilson, Elizabeth A. Gut Feminism ((2015. London & Durham: Duke UP)


Women’s education became tolerated only  when it was sufficiently differentiated from men’s education by the addition of     music, dancing and embroidery. Praise for a woman’s learning was invariably         accompanied by words of admiration for her skill with a needle.

Parker, Rozsika The Subversive Stitch: Embroidery and the Making of the Feminine (2010. London & New York: I.B. Taurus & Co Ltd)

A lady does not need to eat both because she does not have the male “desires” and because she does little to work up an appetite of any sort. Her femininity and her social position are defined quite literally by negation; denial of hunger is an affirmation of a precarious class position. 

Michie, Helena The Flesh Made Word: Female Figures and Women’s Bodies (1987. New York & Oxford: Oxford UP)

Capitalism also attempts to overcome our “natural state,” by breaking the barriers of nature and by lengthening the working day beyond the limits set by the sun, the seasonal cycles, and the body itself, as constituted in pre-industrial society. 

Federici, Silvia Caliban and the Witch: Women, the Body, and Primitive Accumulation (2014. Brooklyn: Autonomedia)

Pipoca (Paola Deranos) 
Alicia Reyes McNamara
Leila Dear 
Caterina Eubelo 
Fabienne Gassmann
Me! It's me, I did this one

A particular link between food and sexuality has been suspected by physicians from time immemorial. All kinds of foods, diets, and                  fasting rules were part of the therapeutic arsenal of healers and physicians from time immemorial. 

Vandereycken, Walter & van Deth, Ron From Fasting Saints to Anorexic Girls: The History of Self-Starvation (1994. London: The Athlone Press)

On one side of the world were people whose relationship

     with the living world was shaped by Skywoman, who created a garden

for the well-being of all. On the other side was another woman with a garden and a tree. But for tasting its fruit, she was banished from the garden and the        gates clanged shut behind her. That mother of men was made to wander in the wilderness and earn her bread by the sweat of her brow, not by filling her      mouth with the sweet juicy fruits that bend the branches low. In order to eat,        she was instructed to subdue the wilderness into which she was cast. 


   Same species, same earth, different stories. Like Creation stories                    everywhere, cosmologies are a source of identity and orientation to the world. They tell us who we are. We are inevitably shaped by them no matter how            distant they may be from our consciousness. One story leads to the                      generous embrace of the living world, the other to banishment. One woman is our ancestral gardener, a cocreator of the good green world that            would be the home of her descendants. The other was an exile, just passing    through an alien world on a rough road to her real home in heaven.


Wall Kimmerer, Robin Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants (2013. Minneapolis, Minnesota: Milkweed Editions)

Progress is a forward march, drawing other kinds of time into its rhythms. Without that driving beat, we might notice other             temporal patterns. Each living thing remakes the world                 through seasonal pulses of growth, lifetime reproductive                  patterns, and geographies of expansion. 

Tsing, Anna Lowenhaupt The Mushroom at the End of the World: On the Possibility of Life in Capitalist Ruins (2015. Princeton & Oxford: Princeton UP)

If food is both a moral and a class question, dining rituals take on the serious purpose of defining moral good and upholding class structure.

Michie, Helena The Flesh Made Word: Female Figures and Women’s Bodies (1987. New York & Oxford: Oxford UP)

I stood in front of the mirror to check my bare tummy. I cried: it was too big. It’s always too big and if you're thin it’s never flat, it always curves outwards, bloated, forming rolls when you sit. Hanging over the band of your knickers. Swelling to twice its size unless you’ve fasted the whole day; then the upper half of the tummy is acceptable, but the lower part is still too big. A glance in the mirror: the tummy’s still there. Even if I tell myself, My tummy’s quite normal, no washboard, but a tummy that has to accommodate metres and metres of intestines, I still have a fundamental hatred of it. It’s always to blame, two, three kilos more, obviously on the tummy. It’s the home of gluttony, always hungry, always wanting something. Forever having to be pulled in. It makes the brain a slave, forcing it to think continually of for, cooking, shopping, everything as fatty as possible. It wants butter, butter, butter. Cream. Fluffy, sweet, yeasty dough. Fatty cheese, rich sauces. A bottomless barrel.

Stift, Linda The Empress and the Cake (2016. London: Pereine Press Ltd)

Chronobiopolitics harnesses not only sequence but also cycle, the dialectical                companion of sequence, for the idea of time as cyclical stabilises in forward movement, promising renewal rather than r            rupture. 

Freeman, Elizabeth Time Binds: Queer Temporalities, Queer Histories (2010. Durham & London: Duke UP)

As an original entanglement of plants and the Devil, no     better example can be given than the Tree of Good             and Evil. Form this enchanted tree came a fruit so       enticing, while at the root lived a Serpent who tempted Eve, the Mother of all humans, with this magical fruit.           The apple Malus domesticus has been suggested as being the tree that grew the Forbidden Fruit in popular belief, while some sources state that this fruit         could have been a fig, pomegranate or pear. 

        Boyer, Corinne Plants of the Devil (2017. Three Hands Press)

To imagine knowledge as tasting or eating is to set up an epistemology in which subject and object are strictly differentiated and yet finally totally identified. 

Kilgour, Maggie From Communion to Cannibalism: An Anatomy of Metaphors of Incorporation (1990. New York: Princeton UP)

Small wonder, then, that gorging and vomiting, luxuriating in food until food and body were almost synonymous, became in folk literature an image of unbridled sensual pleasure […] Small wonder, too, that self-starvation, the deliberate and extreme renunciation of food and drink, seemed to medieval people the most basic asceticism, requiring the kind of courage and holy foolishness that marked the saints. To repress eating and hunger was to control the body in a discipline far more basic than any achieved by shedding het less frequent and essential gratifications of sex and money. 

Walker Bynum, Caroline Holy Feast and Holy Fast: The Religious Significance of Food to Medieval Women (1988. Los Angeles: California UP)