Food & Culture

FOOD AND CULTURE is the market-leading text for the cultural foods courses, providing current information on the health, culture, food, and nutrition habits of the most common ethnic and racial groups living in the United States. It is designed to help health professionals, chefs, and others in the food service industry learn to work effectively with members of different ethnic and religious groups in a culturally sensitive manner. The authors include comprehensive coverage of key ethnic, religious, and regional groups, including Native Americans, Europeans, Africans, Mexicans and Central Americans, Caribbean Islanders, South Americans, Chinese, Japanese, Koreans, Southeast Asians, Pacific Islanders, People of the Balkans, Middle Easterners, Asian Indians, and regional Americans.

This report is the result of a two year research project commissioned by the Ministry of Economic Affairs in the Netherlands and carried out at the Institute for Environmental Studies. The goal of the project was to consider how ethnic communities (Turkish and Chinese Dutch) shape the food cultural landscape in the Netherlands and what this might entail for a transition towards healthier and more sustainable food consumption patterns.
While in recent years there has been increasing attention for facilitating healthier and more sustainable food choices, research and policy making in this field have largely ignored important cultural changes that are taking place in the Netherlands (and elsewhere in Europe) due to the inflow of new ethnic groups. While many previous studies have discussed food culture in the Netherlands, little effort has been made to develop a better understanding of non-Western consumers, their specific retail channels and their food consumption patterns. Among others, we focus on meat consumption, meat substitution as well as culturally specific understandings of food quality, organic consumption and animal welfare.

Sul sito “Letture.org” è possibile trovare un’intervista che ho rilasciato riguardo i temi affrontati nel volume “Il Cibo e il Sacro. Tradizioni e Simbologie”, che ho curato insieme alle colleghe Elena Santilli e Alessandra Turchetti.
Ho risposto alle seguenti quattro domande:
1) Che relazione esiste tra alimentazione e sfera religiosa?
2) In che modo l’alimentazione contribuisce a definire l’identità religiosa?
3) In che modo il cibo costituisce un mezzo di comunicazione con la sfera divina?
4) Ritiene che sia possibile avviare dei nuovi percorsi di ricerca rispetto ai filoni ampiamente battuti in passato riguardo questi temi?
Chi tra voi è interessato, può leggere l’intervista sul sito al link che riporto in basso oppure scaricare il testo in pdf qui su academia.

Link:
https://www.letture.org/il-cibo-e-il-sacro-tradizioni-e-simbologie-igor-baglioni-elena-santilli-alessandra-turchetti

Апстракт: Истраживањем пракси и дискурса, који окружују производњу, потрошњу, припрему, послуживање и конзумацију хране настојаћемо да разоткријемо односе моћи и начине на које се концептуализовао род у руралној Шумадији у 19. и почетком 20. века. Бинарне опозиције између природе и културе, отвореног и затвореног, те мушког и женског као историјски и културно конструисане додатно ће расветлити институционализацију и структуру мушке превласти. Док производне и потрошачке праксе показују међузависност родова уз симболично преимућство мушкараца у отвореним и јавним просторима (надмоћ над Природом и у друштвеном домену), припрема, послуживање и конзумација хране као културни процеси везани за кућну сферу подразумевали су поредак у којем је владало апсолутно првенство мушкараца у односу на жене. Ипак, жене су суверено владале простором „млекара“ омогућујући деци привилегован приступ млечним производима. Историјска анализа неочекивано је показала да је кување као знаковита женска радња могло привремено да падне на мушка плећа не доводећи у питање институционалне основе мушке владавине.

The Kingdom of Saudi Arabia (KSA) is quickly becoming a cultural hub, and experiencing changes in patterns of culture and social behaviour. As a result, KSA is seeking to develop and expand its non-oil economy, transitioning into a destination more attractive for visitors and investors. In line with its “Saudi Vision 2030”, a strategic framework to reduce Saudi Arabia’s dependence on oil, diversify its economy, and develop public service sectors such as health, education, infrastructure, recreation, and tourism (https://vision2030.gov.sa/), the country is developing different sectors, revalorising and revitalising its culture and foreseeing a form of modernisation based on a spirit of innovation. This chapter aims to explore how Saudi cultural identity is expressed and negotiated in different discourses regarding food heritage, and how hybridity generates an identity crisis between diversity and integration. In the light of upcoming transformations, how is Saudi cultural identity expressed, constructed, and negotiated in different discourses? Societal changes can occur either as progressive and linear transformations or as abrupt bursts of activity that could affect both the social environment and the country’s image. Change and transformation can be newly built from scratch, or can be a revitalisation of existing identity. Through an exploration of textual materials and methods such as observation and interviews, the research explores the meaning of food tradition and its representation through individual and collective memory.

The post-partition reconfiguration of the walled city of Jaipur that had originally been dominated by Hindu and Jain merchants is explored. Sindhi refugee retailers and traders were given space during the 1950s and 1970s by creating new markets. The spatial and physical mapping of competing communities, like the Sindhis, Muslims and Bania Hindus, in the walled city was also undergirded by contending claims to the city's past defined as " heritage. " In the case of the refugees, this was articulated through the trope of purushartha. T his article seeks to understand the spatial arrangement of refugee groups within the walled city of Jaipur in the period after 1947, marked by the braided histories of partition and the merger of princely territories with the newly formed state of India. It focuses on the Hindu Sindhi refugees who had come to Jaipur, traversing the urban centres around the Rajasthan border, in the late 1940s and early 1970s. 1 The process of incorporating the Sindhi community, mainly comprising trading groups, in the narrative of urban regeneration of the new provincial capital of Jaipur, was carried out through the trope of purushartha, which roughly translates to " hard work " with Hindu cultural undertones. However, this did not ensure their absolute inclusion in the representational matrix of the city, which is dominated by the image of Rajput royalty or Jain and Bania traders. This makes the Sindhi purusharthi a specifi c category for the purposes of governance, but not a legitimate enough identity within the burgeoning discourse of heritage in Jaipur. The city wall also played a metaphorical role in this " inclusive exclu sion " (Agamben 1998: 12) of the community. While the " walled city " absorbed them in the retail economy and benefi ted from their entrepreneurial practices, the recent resignifi cation of the wall as " heritage " by the state authorities has also made the position of Sindhi retailers rather precarious in the new regime of valuation of urban infrastructure. The subsequent sections would further delve into these dimensions of the spatial arrangement of the " walled " enclave of Jaipur in relation to the Sindhi refugees through an ethnographic exploration of Indira Bazar, one of the market spaces created in the 1970s for rehabilitating this group.

ABSTRACT
The existing discussion on the consumption and the reception of Japanese and Korean popular culture globally has been concentrated on the popular media and its derivatives. The academic investigation on different cultural sectors beyond the field of popular media, yet, has been relatively understudied. A study on transnational foods, in this thesis, comes as an effort to shift the perspective, and also provides a new alternative to correlate the emerging consumer culture with the consumers’ identity construction, particularly among urban communities in Greater Jakarta, Indonesia. This research attempts to investigate the meaning of consuming transnational Japanese and Korean food as well as the influence of popular media on the consumption preferences and the level of cultural awareness. Another question is also raised regarding the authenticity issues of transnational foods while being consumed in different localities. Research findings are gathered through the dissemination of online questionnaires and in-depth interviews with consumers and restaurant managers. Then, the analyses of results are focused on three aspects of consumer culture, the implications of media on consumers’ preferences, and the application of the ‘staged authenticity’ strategy. This paper suggests that consumers’ conspicuous consumption of Japanese and Korean foods and the utilization of experience, place, and lifestyles have become essential factors in the process of identity construction, befitting what they assume as the practice of ‘cosmopolitans.’ This paper also identifies the influences of Japanese and Korean popular media in branding the nation images of both Japan and South Korea, in increasing the cultural awareness, and in setting the consumption preferences. Additionally, as transnational consumption involves disjuncture, issues such as authenticity and halalization arise as foods are consumed in a Muslim majority setting. Authenticity, then, becomes problematic as it has to be continuously adjusted to overcome cultural barriers. Finally, transnational food consumption remains a complex yet vibrant discussion in urban consumption practices.

Keywords: authenticity, consumer culture, identity construction, transnational Japanese and Korean foods, popular culture

As more scholars enter the field of Japanese food history, we are all becoming aware of how much more there is to learn. Our progress rests on the availability of primary sources which are plentiful for some topics but nonexistent for others, especially for premodern Japan (before1868). This essay explores several “known unknowns,” instances when my own research on sake, recipes, and restaurants faced unanswered questions due to a lack of sources. I also touch briefly on meat eating in premodern Japan, which is another longstanding issue of debate in food history.

A sum an T ü rk m e n İKİNCİ BÖLÜM: KÜLTÜR VE SANAT 279 Fatih Dönemi İlim Hayatı ve İlm iye Teşkilatı 281 M ehm et İpşirli Fatih in M ürşidi Akşemseddin 299 M ustafa K a ra Fatih Sultan Mehmet (Avnî) D iva n ı Ü zerine 325 M uham m et N u r D o ğa n

The goal of the essay is to illustrate, without claiming to be exhaustive, how historiography treated some issues related to the interactions between food and religious culture, highlighting topics of special interest and trying to indicate some potential perspectives for future original research. We will return to what seems to be the most profitable approach in our research area: the collaboration between different disciplines. We divided the essay into five paragraphs, in which we take account of different religious traditions: Research, where we propose a short review of the bibliography of the issue; Texts, where we include some examples of regulation of food practices in different holy texts; Foods, where we list some examples of consecrated food and present the opportunity to think on a chronology based on the food histories; Practices, where we analyze ritual models of the sacred act of cooking; Moments, where we focus especially on the case of the study of fasting.
Keywords: foodways – food history –religion – historiography – fasting

This volume is the first to combine textual analysis of food media texts with interviews with media production staff, reality TV contestants, celebrity chefs, and food producers and retailers across the artisan-conventional spectrum. Intensified media interest in food has seen food politics become a dominant feature of popular media—from television and social media to cookbooks and advertising. This is often thought to be driven by consumers and by new ethics of consumption, but Media and Food Industries reveals how contemporary food politics is also being shaped by political and economic imperatives within the media and food industries.  It explores the behind-the-scenes production dynamics of contemporary food media to assess the roles of—and relationships between—media and food industries in shaping new concerns and meanings with respect to food.

ÖZ Bu çalışma yemek hazırlıklarının ve mutfakların konu edildiği resim sanatı örnekleri aracılığıyla, gastronomi alanındaki yazını zenginleştirmeyi amaçlamaktadır. İnsanın yemekle olan sıkı ilişkisinin en açık biçimde görüldüğü yerlerden biri de yiyecek hazırlıklarının yapıldığı mutfaklardır. Mutfaklar, özellikle Avrupa resim sanatı örneklerinde sıklıkla ele alınmıştır. Araştırma alanını 16. ve 19.yy arası olarak belirleyen bu çalışma, döneminin mutfaklarını en iyi temsil ettiğini düşündüğü toplam 12 tabloyu ayrıntılı olarak incelemiştir. Erken dönem resim örneklerinde ön planda meşakkatli işlerin görüldüğü yemek hazırlık sahneleri arka planda kendilerine zıtlık oluşturacak kutsal sahnelerle birlikte verilmiştir. Yaşanan toplumsal değişmelerle birlikte resim sanatında görülen yemek hazırlığı ve mutfak sahneleri de değişmeye başlamış, kullanılan gereçler farklılaşmış, mutfakta yapılan işler daha az zahmet gerektirmeye başlamıştır. Mutfak resimlerinin kasvet verici görüntüsü 19.yy'dan itibaren büyük bir değişim göstermiş ve artık yemek pişirmek kaba bir iş olmaktan uzaklaşarak zarafet gerektiren bir sanat halini almıştır. ABSTRACT This study aims to enrich the literature on gastronomy, through examples of painting in which culinary preparations and kitchens are depicted. The kitchens are one of the venues where the close relationship between human and food is visibly clear. The kitchens are frequently reflected in European painting. Limiting its research area as the kitchens between the 16th and 19th centuries, this study examines 12 paintings in detail that are considered to be relevant representations of their era's kitchen. In early examples tough food preparation process and wide variety of foodstuffs in the foreground were given together with the sacred scenes in the background. In time food preparation and kitchen scenes have started to change. The tools used in the kitchen have differentiated and the labor has started to require less effort. The bleak image of kitchen paintings has changed from 19th century onwards, and cooking has become an art created by specialized staff.

Elemento imprescindibile della vita quotidiana, il cibo ha acquisito negli ultimi decenni una visibilità sempre maggiore nell’ambito della scena pubblica e mediatica. Ciò ha favorito lo sviluppo e il radicamento dei cosiddetti food studies, dediti all’analisi critica dei fenomeni alimentari non tanto dal punto di vista materiale comune alle più tradizionali scienze della nutrizione, quanto a livello delle pratiche sociali e culturali entro cui il cibo è inserito e investito di molteplici valori. Sebbene più tardi rispetto ad altre discipline, anche la riflessione semiotica si è fatta strada in tale dibattito: sostanze, discorsi e pratiche alimentari sono parte di un processo di trasferimento del senso, che molto può dire su chi li produce e consuma, sulle culture cui fanno riferimento, sugli ambienti in cui circolano. Questo libro propone una serie di ricerche che, intrecciando tra loro linguaggi del e sul cibo, indagano i sensi che l’alimentazione assume in diversi contesti, mettendo in evidenza il potenziale dell’approccio semiotico rispetto alla loro analisi e comprensione.

This project aims to explore, holistically, the perspective of food in the culture and lifestyle of the people of village Pindori Mahantan. It aims to examine the way by which food is incorporated in the relevant socio-cultural lives of people. The purpose of the study is completely exploratory, finding the importance given to the food items used in their daily lives. It is quite common for being completely unaware of it; it slowly and quietly keeps on playing its role in social solidarity, political harmony and disharmony, feasts and celebrations, and the role it plays as a sacred element in the religious sphere. These roles that the food plays inside as well as outside the society makes it an irreplaceable part of the society. My study related to food isn’t about food per seen, rather it is about the assumption that food serves as a vehicle to explore broader questions of polity, religion, economy as well as the overall cultural development in the village.

In many ways the foods we eat define us, forming an important part of our identity. Most of the foods we eat have taken a long and complex journey across continents to find their way to our tables. This project tries to outline the role of the local taste preferences with respect to which the introduced food-items slowly get transformed. Though culture, in contexts of taste, is recognized as an influential parameter, it is often mentioned as the black-box, leaving it open to determine exactly how cultures impact taste and food preferences, making the taster acquiescent to various cuisines and culinary traditions. The paper cites some such case studies where different cultural-taste preferences have affected in transformation of cuisines in order to satisfy the local consumers.

Even though Indianness as we commonly understand it today may well be the uneasy child of modernity and nationalism, the texture, touch, and taste of what it means to call one’s home India is a legacy marinated richly with symbiotic innovation. For potently evoking this shared gastro-cultural heritage, Nandita Haksar’s "The Flavours of Nationalism: Recipes for Love, Hate, and Friendship" is a memoir which deserves to be read.

The paper considers food and eating customs within the culture of the Yorùbá, both resident in West Africa and scattered abroad. It looks specifically at the shared values and customs and how these define what is eaten and how it is eaten, and how the rules, organisation and values create a gastronomic and cultural identity. Both familial organisation and religion are central sources of personal and cultural identity for Yorùbá. The Yorùbá share their cuisine with their divinities (orisas), thus reminding themselves of the presence of orisas in their daily life. Women have traditionally worked outside of the home and have been solely responsible for food preparation and cooking which has, until recently, relied on familial oral tradition. Traditional fireside tales perform a crucial social and cohesive function. Food preparation time is used to teach through telling tales that identify the adverse results of, for instance, rivalry within the group or the dangers in greed. Communal eating itself fosters familial closeness and mutual responsibility, engenders the rules and customs of eating, and is a place where the concepts of seniority and character are enacted for family and by guests. The Yorùbá community in Auckland, New Zealand, demonstrates that many of the dining habits traditionally associated with the cuisine are retained while others are adapted to the new circumstances. What is unchanged though, wherever Yorùbá are found, is extreme hospitality, overproduction of food in case guests arrive, inclusion of the stranger, and respect for the elders. It remains the case that what defines food consumption for the Yorùbá is the cuisine, the cultural significance of the group, as well as the individual’s place within (and relationship to) the group, their religion and orisas.

In "A ‘Splendid Idiosyncrasy’: Prehistory at Cambridge 1915-50" Pamela Jane Smith charts the development of prehistoric archaeology from an amateur ‘haphazard’ pastime to a fully ledged academic discipline. Smith argues persuasively that the formalization of prehistory as a university subject emerged
out of the daily round of informal exchanges centred around the tearoom of the Cambridge University Museum of Archaeology and Anthropology. The convivial atmosphere engendered by the exchange of tea and cakes established a close relationship of trust amongst the participants which necessarily prepared the way for academic exchanges. Reflecting the centrality of food and drink in Smith’s analysis of the birth of prehistory, the Editors broke with the recent tradition of book reviews in these 'Proceedings' to talk to Pamela Jane Smith over a convivial lunch at Wolfson College, Cambridge. What follows is an annotated transcript of our conversation, which critically reviews her recent study.

Northern Cameroon has a traditional food culture that varies slightly from one people to the
other. This food culture has many aspects among which we have cooking and eating techniques, cooking and
eating tools. Urban phenomenon and social mobility have contributed in altering this traditional culture.
Nonetheless, floor restaurants, which function well in towns, contribute their own quota in lessening the
alteration speed of this traditional food culture. That is what this paper attempts to show.
Keywords : Floor restaurants; food culture; Ngaoundéré; Northern Cameroon.

Did Greeks and non-Greeks banquet together in the first half of the first millennium BCE, and if so, how does this mode of cultural contact explain the evidence of cultural exchange between Greece and the Near East? Following suggestions in scholarship that Greeks shared a banqueting culture with West Semitic peoples, and that Greeks sometimes banqueted with non-Greeks, this dissertation presents evidence that Greeks banqueted with non-Greeks, explains why they should have done so in terms of earlier practices and anthropological theory, and argues that multicultural banquets were the primary mode of peaceful cultural contact in the thought-world of Greeks in the eighth and seventh centuries BCE. Chapter 1 addresses the evidence for multicultural banqueting before the first millennium, and finds that it was a feature of diplomacy in the Late Bronze Age (1700-1100). Objects and texts are examined and used as evidence that members of various populations learned foreign banqueting customs. I argue that the multicultural banqueting in the Iron Age (1100-750) and Archaic period (750-490) is a revival of Late Bronze Age diplomatic practices. Chapter 2 addresses evidence for reclined banqueting in the Iron Age, arguing that it is a result of multicultural banqueting among various groups. It is interpreted as a feature of diplomacy and as an instantiation of the anthropological theory of Mary Helms (1988) that elites seek out external symbols of status in order to be recognized as elite by foreigners and to differentiate themselves at home. Chapter 3 focuses on the Iliad and finds that multicultural banquets are philologically distinguished from banquets among Greeks, and that the banquet is essential in cultural contact where hostility is possible. Chapter 4 focuses on the Odyssey and demonstrates that banqueting mediates contact between Greeks and non-Greeks in the Archaic imagination. I hope hereby to construct a stable mode of contact that explains the evidence of cultural exchange between Greek and West Semitic populations, such as the alphabet, the burning of incense in ritual, and adaptations of gods and cults. The multicultural banquet becomes an interpretive model for developments in Archaic Greek literature, culture, and society.

Against the backdrop of globalization, the development of vernacular post-modernism, and green politics, a new green tourism trend, which entails the observation of the process of food productions, has burgeoned all over the world. In recent years, public museums or food producers in Taiwan have also set up exhibitions on local food in increasing numbers and became a new model of green tourism, due to government policy and seemingly apparent increase ining interests in food knowledge by among the general public. A diversity of exhibition designs and interactive strategies are have been installed with different sources of capitals.
This paper presents viewpoints related to curating food culture and authenticity through related research by five scholars: Jeff Pratt, Sally Everett and, Cara Aitchison, Rebecca Sims, and Sarah Lyon. Although they work ondo ethnographic work in different places for their ethnographic works, they have all discussed the influences of presenting food as authentic on producers and on community development, which deserves attention and review.
This paper is divided into three parts. The first part explains the theoretical contexts in which food and museums come to be a focus in the current study of green tourism. Then, I introduce related issues raised by the above five scholars. Lastly, through case studies, I discuss the implications and recommendations for future curators on food topics in Taiwan.

2008 yılında 3. ayağı Safranbolu'da gerçekleştirilen ve UNESCO Türkiye Milli Komisyonu'nun desteklediği Geleneksel Lezzetler Şenliği'nin 2007 Kasımında başlayıp 2008 yılı Mart ayına kadar hazırlık çalışmaları sırasında yürütme kurulu üyesi olarak görev aldım. Yeni bir il olan Karabük'ün yemek kültürünü taramak ve sivil toplum kuruluşlarının etkinlik paydaşlığını sağlamak amacıyla düzenlenen bir dizi "Keşkek Şölenleri"nin ilk üçünün (Bulak Keşkek Şöleni, Yenice Aşı ve Eflâni Bandırma Şölenlerinin) moderatörlüğünü yaptım. Şenliğin ev sahibi olan Karabük'ün mutfak sunumunun içerik ve şeklini belirlemek için önemli sayıda sözlü tarih görüşmesi yaptım . Yaklaşık 7 aya yayılan arama çalışmaları sonucunda 1 oluşturduğumuz Karabük Sofrasını konuklarımıza sunduk. Şenliğin katılımcıları olan beş 2 Paflagonya şehrinin ve menülerinin belirlenmesinde görev aldım. Bu şehirler Karabük yanında, Bartın, Kastamonu , Çankırı ve Bolu 'ydu. Gerek menülerin hazırlanması sürecinden 3 4 gerekse sunumdan bölgenin özgül bir mutfağa sahip olduğu açıkça gözükmekteydi. Sonrasında arazi çalışmaları, geziler ve kaynak araştırmaları sonucu bölgenin yemek kültürüyle ilgili önemli kazanımlarım oldu ve bir süredir seçilmiş Paflagonya yemeklerini hazırlamakta ve konuklarımıza sunmaktayım. Payitahttan uzaklaşıldığında yerel tarih yazımı için hemen hemen hiç yazılı kaynak bulunmamaktadır. Hangi disiplinde olursa olsun, yapılacak yerelle ilgili araştırmalarda hep bu sıkıntı yaşanmaktadır. Aynı sorun yemek kültürü araştırmalarında da söz konusudur. Bu çalışmada yemek kültürünün kendisi bir belge gibi değerlendirilmiş ve geçmişe doğru sosyal katmanların yaşamları ve mekân kullanımları için bazı çıkarsamalar yapılmıştır. Bu nedenlerle zaman zaman spekülatif bir tavır içinde olmaktan kaçınılamazdı. Belki de sizlerin $ Görüşme yapılan kişiler: Bedriye Kavsa, Hatice Büyükkaragöz, Hikmet German Şeyhoğlu, Nezihe Aycan 1 Kadıoğlu, Gülten Bayramgil, Zahide Deniz, Şenol Adalar ve İlhan Kavuşturucu'dur. Kendilerine ve bu isimleri öneren Aytekin Kuş'a teşekkür borçluyum. Bu çalışmalarda bana Kadriye Cebeci asistanlık yaptı. $ Karabük Sofrasının sunumunda iki giriş, ana yemek, tatlı, yanında kiren (yabani kızılcık) ve kuşburnu urubu 2 sunduk. Geleneksel yemek sunumunda yan-yemek yoktur ancak geleneksel yemeklerin ticarileşebilmesi açısından biraz da deneysel bir tutumla ana yemek olan bütün eti, galiye yatağında sunduk. Menünün hazırlanmasında ve sunulmasında Avrasya Aşçılar Derneği Genel Sekreteri Gürsel Keleş'in çok değerli desteğini aldık. Kendisine teşekkür ederim. katkılarıyla ileri süreceğim savların bir kısmı doğrulanabilir, bir kısmı yadsınabilir ve daha kesin sonuçlara ulaşabiliriz. Bu açıdan lütfen metodolojimi anlayışla karşılayınız. Yerel yemek kültürünün özünde güçlü bir omurgaya sahip olmakla birlikte değişim ve etkilenmeye açık çok dinamik bir yapıda olduğunu belirtmem gerekir. Toplumsal yaşamın ayrılmaz bir parçası olan yemek kültürü farklı etnik topluluklar ve katmanlar arasında önemli ayraçları içerir. Yerel yemek doğası gereği yerel ürünleri kullanır. Yine doğası gereği yerel ürünler, yaşanılan toprağın coğrafi özelliklerinin bir sonucudur. Ancak, zaman boyutunu irdelediğinizde yemek kültürünün o toplumun tarihini yansıtan ancak yavaş da olsa değişikliklere uğramış çok önemli göstergelere sahip olduğunu da görürüz. Bir de buna dönemlerin ruhunu katmak gerekir. "Bana ne yediğini söyle, sana kim olduğunu söyleyeyim" sözü bu 5 özelliği çok iyi anlatmaktadır. Bu nedenlerle Paflagonya'nın coğrafi özellikleri yanında tarihine de kısaca değinmek gerekir.

Purhépecha nation is one of the sixty-eight native cultures that live in Mexico, it is settled mainly on the west side of the country, in the state of Michoacán, and it is organized in four cultural regions identified by the singularities in which the territory has absorbed its culture.
Purhépechas or purhé, as they call themselves, keep their cultural characteristics such as language, clothing, family organization and a series of beliefs (kosmos), knowledges (corpus) and practices (praxis) of the environment in which they live, as well as their biocultural relationships in which those related to food system are underlined, such as hunting, harvest and farming.
The four purhépechas regions are settled along the Mexican Transversal Volcanic System, thus the communities have a variety of ecosystems in their territories: from mountains providing forest resources, the farming regions of marsh and valley up to hydric and fishing resources of the lake region. On the other hand, the volcanic origin of its soil provides fertile soils which produce in the four regions a rich variety of species which are reflected in a rich and diversified selection of food which can be regulated depending on the season, and the religious and ritual calendar of the community in which they are found.
In 2010, Mexican Traditional Food, under the Michoacán example, was included on the UNESCO’s World Cultural Heritage list, therefore, several proposals have been made throughout the country and in the state of Michoacán to protect, save and spread “traditional food”, therefore the contribution of the native communities in this aspect is greatly relevant.
Through ethnography with communities belonging to the cultural region known as Cañada de los Once pueblos (Valley of the Eleven Towns), in the northwest of the state of Michoacán, this study shows how up to date and in spite of efforts done, and of purhépechas organizations interest in being present in this type of events; regional cooks, artisans and artists have mentioned the lack of their participation due to the fact that in most of these private events, other group or individuals with specific interests prevail.
These implicit power relationships in the state heritage have contributed to the reinterpretation of their heritage experience, which in terms of the communities, becomes controversial, where as for some, this represents the economic power, the family integration to a manual skill and the revaluation of woman’s role; where as for others, it represents the exclusion and silence of individuals, practices and community relationships. Yet, for others, this means to think on wider aspirations as the recognition of their contributions from their identity, their political, cultural and territorial demands, as well as their gastronomy, now considered world heritage, to their effective right to their land and the questioning on food justice in the region (Suremain, 2017).
Thus, new meanings of purhé expressions are made at different levels, creating new experimental spaces of own heritage and with their tensions in the search of harmonious life and the implementation of an agenda that seeks economic regional growth through the administration of their individuals, expressions and territories.

This dissertation study follows a transnational company into its penetration into a market in a new country. The study examines how an existing production and distribution network could be transformed and how an ordinary consumer is convinced to accept a new product. Fats and oils, especially margarine are taken as the sample within the scope of this study.

Fats and oils give a fertile topic that allows many different approaches as a subject. Their critical role in human evolution, being a fundamental necessity for the body, yet them being a privilege for the deserving since hunter-gathering communities, their ability to trigger the reward center of the brain and make us perceive food more deliciously, the sacredness it carries in many beliefs -from ancient mythologies to monotheistic religions- and many more meanings attributed to them make it an enjoyable subject to study.

The dissertation starts with the deep-rooted history of the production and consumption habits in the hinterland of Turkey and Ottoman Empire. After that, it focuses on the entrance of a food company with one of the world's largest marketing budgets to Turkish market. The story of margarine which was newly heard in 1950’s, became a staple from the 1960’s and it’s eradication from the market since the 1990’s will be examined in this study in a historical context by examining the advertisements as well.

Key words: fat, oil, margarine, olive oil, butter, transnational companies, Turkey, food advertisements, food history

Elaborato in preparazione all'esame di psicologia delle scelte alimentari. Il testo presenta le varie scelte alimentari legate all'aspetto religioso. In particolare cerca di analizzare le motivazioni delle scelte alimentari legate al mondo dell'Islam

In this course we seek to co-explore the cultural byways of food, and situate food at center of many core aspects of being human. Thus we will consider food in light of practicing things such as gender, class, labour, nation, state, and industry.

The present volume explores a variety of takes from linguistic and cultural points of view addressing food and food practices in cross-cultural contact, more specifically looking at changes brought about by diasporic circumstances. All contributions in the volume approach food and its discourse realization indeed as a way to investigate an understudied area of linguistics, that is, the relationship between language and migration, or diaspora, specifically through discourses on food. Taking as a given the significance of food practices, their psychologically and socially fundamental role in shaping one’s cultural and/or individual identities, just as that of one’s first language, the volume presents various linguistic and cultural readings of food as an instrument to explore diasporic identities.
From a methodological viewpoint, Food Across Cultures: Linguistic Insights in Transcultural Tastes promotes different integrated approaches relating to socio-linguistic investigation, to translation and multimodal semiotic analysis. In particular, the authors in the volume investigate how socio-linguistic approaches applied to food practices can help identify (self- and/or other-) social and cultural constructions in diverse transnational and diasporic contexts. The main two questions the volume addresses are:
1. If food has the symbolic power to transform transnational identities from a conceptual idea into a concrete reality, is it also possible for diasporic communities to maintain their cultural authenticity when encountering the Other?
2. What role does language play in helping migrants to maintain and/or creolize their traditional tastes in their new homes?

This paper was submitted as the final paper for a Sociology and Food module at National University of Singapore.

This essay explores how food is inextricably linked to social networks and status through the representation of food in the popular American television series, Hannibal, and the fixture of Hannibal Lecter in the American popular imagination. The paper interrogates how the cannibal figure of Hannibal Lecter, in NBC's television production of Hannibal,departs from colonial discourse of cannibalism, which also presupposes cultural inferiority and communalism. I will explore the symbolic meanings of food through Hannibal’s food work and food spaces wherein food constitutes self-definition. Through episodes (all named after French cuisine) like “Apéritif” and “Sorbet”, the paper hopes to explicate how meals in “Hannibal” are ritualized and subsequently utilized to negotiate social interactions for Hannibal.

Questo articolo è nato da una ricerca di campo sul tema della “cultura materiale dei territori” finanziata da Manifatture Sigaro Toscano nel 2012 . Nelle intenzioni del committente l’articolo doveva restituire un quadro generale della “cultura materiale” del vino nella provincia di Siena, partendo dal concetto di “filiera”, termine di per sé opaco, che contiene diverse specifiche della produzione, dei saperi, del rapporto con il territorio e della presentazione verso l’esterno – in altre parole, di marketing del patrimonio. Una prima versione di questo testo, molto più ridotta e meno critica, è apparsa in un catalogo a tiratura limitata, curato da Pietro Clemente e Maria Elena Giusti, per la presentazione pubblica del progetto finanziato da Manifatture Sigaro Toscano – al quale avevano partecipato anche Caterina Di Pasquale, Costanza Lanzara e Antonio Fanelli su altri temi di cultura materiale toscana. In questa versione ho potuto riflettere maggiormente sul tema del patrimonio e dei processi di mercificazione del territorio, cercando di mettere in luce i discorsi e le retoriche intorno alla produzione vinicola senese.

In unserer heutigen Gesellschaft reden wir mehr über Ernährung und Mahlzeiten als
uns bewusst ist. Wir reden um den heißen Brei, beißen in den sauren Apfel, bekommen
Extrawürste, geben Butter bei die Fische und haben uns zum Fressen gern. Dass
nicht allein diese sprachlichen Ausdrücke Beweis dafür sind, wie allgegenwärtig wir uns
mit dem Thema Essen im Alltag beschäftigen, möchte ich mit dieser Arbeit aufzeigen.
Es ist an der Zeit, über den Tellerrand zu schauen.
Obgleich ihm aufgrund seiner biologischen Selbstverständlichkeit oftmals zu wenig Bedeutung
beigemessen wird, beinhaltet kaum ein anderer Aspekt menschlichen Habitus
eine derart große Deutungsvielfalt wie das Ernährungsverhalten. So banal wie es für
viele auch scheinen mag, Essen dient weitaus mehr als nur den Zwecken der Lebenserhaltung,
Sättigung oder der Stimulation unserer Geschmackssinne: Essen bestimmt
wer wir sind. Jedes Element seiner Ausprägung trägt Bedeutung, die es gilt zu verstehen.
Was wir essen, aus welchem Grund wir essen, in welcher Situation und in welchem
Umfeld wir es tun – all diese Faktoren kontextualisieren den Vorgang der Nahrungsaufnahme
und machen ihn zu einer Praktik, die Aufschlüsse über das individuelle
Wesen eines jeden Menschen gibt. Die Allgegenwärtigkeit des Themas Essen in Form
von Diätenwahn, Nahrungsmittelknappheit oder medialen Kochevents hat in den letzten
Jahren dazu geführt, dass sich das gesellschaftliche Interesse mehr und mehr auf
den Themenkomplex Essen konzentriert. Der öffentliche Diskurs über Ernährung, Kochen
und Körperkult ist aus dem Alltag des 21. Jahrhunderts nicht wegzudenken. Denn
Essen erfüllt weit komplexere Bedürfnisse als lediglich jene der Nahrungsmittelzufuhr.
Es schafft und stärkt menschliche Bindungen, liefert den Wesenskern für diverse Gemeinschaftsaktivitäten,
entscheidet über Gruppenzugehörigkeiten, liefert Kenntnisse
über Status, Identität und Gefühlslage eines Individuums. Es belohnt und bestraft, es
hält den Menschen am Leben.
Um dieser Komplexität und Vielschichtigkeit der Materie Essen gerecht zu werden und
sie ausreichend erforschen zu können, bedarf es der Expertise verschiedenster Disziplinen
der Natur- und Geisteswissenschaften. Diese Arbeit konzentriert sich jedoch ver2
mehrt auf Erkenntnisse und Forschungsergebnisse geisteswissenschaftlicher Disziplinen.
Der spezielle Fokus der Betrachtung liegt außerdem auf gegenwärtigen westlichen
Ernährungsweisen und Trends, da ein derart ausführlicher Diskurs nur dort möglich
ist, wo Wohlstand und Sättigung herrschen.

This essay connects personal, social, and cultural frames of resistant performances and performativities. Specifically, it focuses on the politics of food resistance and of autonomy and individual/collective change. Through Foucault, the essay traces the history of technologies of self as they relate food to the performativity of everyday life. Borrowing from de Certeau, the essay outlines strategic performances around food that recenter positions of dominance in society, as well as those that offer openings into alternative positions relative to the center. Two metaphorical linkages, body as food and body as land, are explored for their uses and possibilities as strategy and tactic and their representation as either social problems or social movements.