Scholars within human animal studies (HAS) pin-points that animals are made absent when their bodies are transformed into meat. Carol Adams terms this the structure of the absent referent(2004). However, a recent nostalgia for meat – an new carnism – has appeared. Within this frame-work, being able to kill your own dinner is con-sidered noble and honest (Parry 2009). One could say that the aim is to make the absent referent present again. Following this line of thought, I cast light upon processes wherein the animality is not hidden but where, on the contrary, the food and even the beer are made fleshy. In this essay, I especially focus on two examples: the crafted ”pig beer” Malte, and the restaurant Omakase Kött-slöjd in Stockholm. My aim is to discuss and in-vestigate how new carnism is produced. Even more important though, is the seemingly banal question: do these movements succeed in bringing the animal and the animality back onto our dinner tables?

Using post humanist perspectives, and a dif-fractive reading method influenced by Karen Barad, I draw the conclusion that the animality disappears in the process of killing, crafting and eating. The transformation of animal into crafting material, is vital in this disappearance act. In fact, I argue that, as soon as the body of an animal is transformed into a so called crafting material – the animal is once again made absent.