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To give this ensemble of modes of learning its proper name, this 42 chapter 1 is the realm of the tacit. This knowledge is unsaid; it is the undidactic, the learning from feeling. It is a≠ect as embodied disposition. Perhaps it is not surprising that Pálsson also sees “enskilment in fieldwork, [which] inevitably involves psychosomatic processes, if not veritable ‘gut reactions’” (Pálsson 1994, 902; see also Probyn 2004b). To return to my central contention that we need to desimplify the sea and engage viscerally with her multiple elements, recognizing fishers’ incorporation of the oceanic is important in several registers.

Michael K. Goodman reminds us of “how absolutely viscerally entangled food is in the landscapes of contemporary capitalistic political an oceanic habitus 43 economies” (2008, 5). Here he foregrounds visceral a≠ect with and within the economic. ” Of course we can, and the many campaigns are having a partial, uneven, and gradual impact on what people choose in the supermarket. We also need to qualify which consumers. As a middle-class woman living close to decent supermarkets and within walking distance of the third-largest fish market in the world, I can make choices because there are things to choose from, and I have the money to be able to buy what I deem beneficial to the fishers, fish stocks, oceans, and my body.

Or in the framing of the documentary Sea the Truth, they are the “destroyer of ecosystems” (Everaert and Zwanikken 2010). My questions remain: What forms of care are most e≠ective in changing our behavior? How do we come to care? How can we make questions of fish and humans visceral? Trying to connect between the more cultural and the more empirical dimensions, I have attempted to model a morethan-human entanglement that is expansive and a≠ecting. It is a fraught assemblage. Michael K. Goodman reminds us of “how absolutely viscerally entangled food is in the landscapes of contemporary capitalistic political an oceanic habitus 43 economies” (2008, 5).