Relevant bibliographies by topics / Eating rituals

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Eating rituals'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Eating rituals"

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Rodrigues de Souza, Patricia. "Candomblé’s eating myths." Body and Religion 2, no. 2 (November 9, 2018): 167–89. http://dx.doi.org/10.1558/bar.36488.

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All religions have particular relationships with food. Either through fasts, interdictions, sacred foods, banquets or rituals involving food, religious values can be represented, expressed and reinforced through taste. Some religions, such as African Brazilian Candomblé, have food systems as complex as a language. Each of its deities has a favorite food, prepared according to strict rules, similar to a grammar. A slight modification of the ingredients or of the way of preparing a food offering could change its meaning and cause unexpected, undesirable effects. In Candomblé there is no ritual without food. Depending on the goal, food is served to the deities but also shared with mortals, or only to mortals but representing the deities, and sometimes foods are not eaten at all but are one element of cures, being passed over a person, e.g. in the popcorn bath discussed here.
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Moscato, Emily M., and Julie L. Ozanne. "Rebellious eating: older women misbehaving through indulgence." Qualitative Market Research: An International Journal 22, no. 4 (September 9, 2019): 582–94. http://dx.doi.org/10.1108/qmr-07-2018-0082.

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Purpose Food rituals are an ever present part of consumers’ lives that have practical implications for well-being. This paper aims to explore how food and its relationship to pleasure evolve, as women navigate social norms around gender and aging. Design/methodology/approach Ethnographic data were collected using in-depth interviews and participant observations of members of the Red Hat Society (RHS) across 27 months. This approach provided a more nuanced perspective on how food experiences shape consumption rituals and communal ties over time. Findings Older women in the RHS eat rebelliously when they break social norms of gender and aging by indulging together in food and drink. Their rituals of rebellious eating have implications on well-being, heightening their experiential pleasure of food and conviviality and forging social support and a sense of community. The dark side of personal indulgence is explored within a larger framework of food well-being. Originality/value This study shows how older women challenge social expectations around age and gender through food pleasure rituals. The concept of rebellious eating is introduced to conceptualize how these older women rethink aging and indulgence within a supportive community of consumption and integrate the concepts into their personal narratives.
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Dijker, Anton JM. "Moderate eating with pleasure and without effort: Toward understanding the underlying psychological mechanisms." Health Psychology Open 6, no. 2 (July 2019): 205510291988988. http://dx.doi.org/10.1177/2055102919889883.

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Integrating research on elementary eating behaviors, savoring, mental imagery, mindfulness, cooking, and dinner rituals, a psychological theory of moderate eating is formulated that does not require effortful self-control and giving up on the pleasures of eating. The theory proposes that taste and pleasure can be combined with a relatively objective attitude toward food, resulting in a relatively slow, gentle, and thoughtful manner of eating that enhances satiation. The objective food attitude is thought to result from (a) the accumulation of multiple sensorimotor expectancies and perspectives and (b) a motivational mechanism underlying prosocial behavior, food sharing, and aggression-inhibiting dinner rituals.
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Janca, A., and J. Gaspar. "Social rituals as an early indicator of mental illness." European Psychiatry 41, S1 (April 2017): S572—S573. http://dx.doi.org/10.1016/j.eurpsy.2017.01.849.

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IntroductionSocial rituals refer to routine and expected social activities that are practiced in all communities in a culturally recognized manner (e.g., social greetings, eating customs, attention to dress, sleeping rituals etc.). Persistent departures from or disregard of these social rituals may be an early or prodromal sign of the onset of mental illness.Objectives(1) To develop and evaluate psychometric properties of a measure of social rituals entitled, Social Rituals Schedule (SRS); (2) to evaluate the reliability and cross-cultural applicability of this measure.MethodsThe SRS was administered to 30 psychiatric patients and their nominated relative/friend. The cross-cultural evaluations were conducted using focus groups of Ethiopian (n = 30), Australian Indigenous (n = 100), Iranian (n = 22), and Indian (n = 50) participants.ResultsThe SRS demonstrated moderate to high inter-rater reliability and patient-informant concordance. The social ritual domains were found to be valid, well understood and applicable across the sampled cultures [1].ConclusionsThe concept of social rituals and the SRS instrument were demonstrated to be feasible, reliable and cross-culturally applicable tools for measuring changes in people's appearance and behavior that might be indicative of emerging mental illness.Disclosure of interestThe authors have not supplied their declaration of competing interest.
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Navarro Martínez, Eva, and Alejandro Buitrago Alonso. "Myths, traditions, and rituals of food in Spanish cinema." Semiotica 2016, no. 211 (July 1, 2016): 293–313. http://dx.doi.org/10.1515/sem-2016-0104.

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AbstractThis paper analyses how food is represented in cinema, using as its main examples Spanish films from 1970 to the current day. It will focus on how food and eating become semiotic objects and how these semiotic objects are used as a cinematographic tool. To undertake this analysis it is important to differentiate between three food-related aspects: (1) The act of eating, (2) Places for eating, and (3) food itself. The methodological approach in the paper is based on the study of the functions that these distinct food-related aspects have in movies and as indicators of national identity. These functions span a large range of narrative, aesthetic, ideological, metaphorical or symbolic, structural or referential dimensions. They contribute to the development of characters as well as framing other stories and critical representations. They also criticize habits, social groups, ideologies, and gender roles, etc.
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Keller, C., K. Coe, and G. Shaibi. "Using Rituals for Intervention Refinement." Health, Culture and Society 8, no. 2 (December 17, 2015): 37–45. http://dx.doi.org/10.5195/hcs.2015.201.

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In this paper we propose a culture-based health promotion/disease prevention intervention model. This model, which is family-based, incorporates a life course perspective, which involves the identification of individual developmental milestones, and incorporates aspects of culture that have been widely used across cultures to influence behavior and mark important developmental transitions. Central among those cultural traits is the ritual, or rite of passage, which, for millennia, has been used to teach the skills associated with developmental task mastery and move individuals, and their families, through life stages so that they reach certain developmental milestones. Family rituals, such as eating dinner together, can serve as powerful leverage points to support health behavior change, and serve as unique intervention delivery strategies that not only influence behavior, but further strengthen families.
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Toulouze, Eva. "Kaama-taguste udmurtide sügispalvus: rituaali etnograafiline kirjeldus välitööde põhjal." Eesti Rahva Muuseumi aastaraamat, no. 61 (October 11, 2018): 102–15. http://dx.doi.org/10.33302/ermar-2018-004.

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Eastern Udmurt autumn rituals: An ethnographic description based on fieldwork There is a good amount of literature about Eastern Udmurt religious practice, particularly under its collective form of village rituals, as the Eastern Udmurt have retained much of their ethnic religion: their ancestors left their villages in the core Udmurt territory, now Udmurtia, as they wanted to go on living according to their customs, threatened by forceful Evangelisation. While many spectacular features such as the village ceremonies have drawn scholarly attention since the 19th century, the Eastern Udmurt religious practice encompasses also more modest rituals at the family level, as for example commemorations of the dead, Spring and Autumn ceremonies. Literature about the latter is quite reduced, as is it merely mentioned both in older and more recent works. This article is based on the author's fieldwork in 2017 and presents the ceremonies in three different families living in different villages of the Tatyshly district of Bashkortostan. It allows us to compare them and to understand the core of the ritual: it is implemented in the family circle, with the participation of a close range of kin, and encompasses both porridge eating and praying. It can at least give an idea of the living practice of this ritual in today's Eastern Udmurt villages. This depends widely on the age of the main organisers, on their occupations: older retired people will organise more traditional rituals than younger, employed Udmurts. Further research will ascertain how much of this tradition is still alive in other districts and in other places.
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Bîrlea, Oana-Maria. "Japan’s Food Culture – From Dango (Dumplings) to Tsukimi (Moon-Viewing) Burgers." East-West Cultural Passage 20, no. 2 (December 1, 2020): 54–73. http://dx.doi.org/10.2478/ewcp-2020-0011.

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Abstract The purpose of this essay is to present how Japanese eating habits have changed in the context of globalization. We start from the premise that eating is not merely about meeting a basic need, but about creating a relationship with nature. It can be regarded as a ritual practice because it reveals a culture and its people’s beliefs, values and mind-sets. As Geert Hofstede et al. note, life in Japan is highly ritualized and there are a lot of ceremonies (192). Starting from the idea that food consumption is based on rituals too, we intend to explain the relationship between eating habits and lifestyle change in contemporary Japan. Considering that the Japanese diet is based on whole or minimally processed foods, we ask ourselves how Western food habits ended up being adopted and adapted so quickly in the Japanese society. With this purpose in mind, we intend to describe some of the most important festivals and celebrations in Japan, focusing on the relationship between special occasions and food. In other words, we aim to explain the cultural significance of food and eating and to see if and how these habits have changed in time.
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Perpiñtá, Conxa, María Roncero, Amparo Belloch, and Sergio Sánchez-Reales. "Eating-Related Intrusive Thoughts Inventory: Exploring the Dimensionality of Eating Disorder Symptoms." Psychological Reports 109, no. 1 (August 2011): 108–26. http://dx.doi.org/10.2466/02.09.13.18.pr0.109.4.108-126.

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The aims of this study were, first, to examine the structure and validity of the Eating-related Intrusive Thoughts Inventory (INPIAS), a self-report questionnaire designed to assess eating disorders related to intrusive thoughts (EDITs), and second, to explore the existence of a continuum ranging from normal to abnormal thought intrusions related to eating, weight, and shape. Participants were 574 (408 women) nonclinical community individuals. Analyses revealed that EDITs can be clustered into three sets: appearance-dieting, need to exercise, and thoughts-impulses related to eating disorders. EDITs' consequences showed a two-factor structure: emotional consequences/personal meaning and thought-action fusion responsibility; and four factors of strategies: “anxiety,” suppression, obsessive-compulsive rituals, and distraction. The sample was then divided according to reported restrained eating. The High dietary restraint group reported a higher frequency of EDITs, whereas differences in the other factors were mediated by depression, anxiety, and obsessionality. The results suggest that eating disorder-related cognitions are experienced by nonclinical individuals, and distributed on a continuum.
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Coe, Kathryn, Tanya Benitez, Natasha Tasevska, Anel Arriola, and Colleen Keller. "The Use of Family Rituals in Eating Behaviors in Hispanic Mothers." Family & Community Health 41, no. 1 (2018): 28–36. http://dx.doi.org/10.1097/fch.0000000000000170.

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Dissertations / Theses on the topic "Eating rituals"

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Matthee, Deidre Denise. "Acts of eating : the everyday eating rituals of female farm workers of color in the Western Cape." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52072.

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Thesis (MA)--Stellenbosch University, 2001.
ENGLISH ABSTRACT: In this qualitative study the significance of the everyday eating rituals of female farm workers of color in the Western Cape is explored. Eating and its associated activities are understood as embodied, social practices that are meaningful and meaning-making. It aims to address the gap left by mainstream psychology's scant attention to the subject matter. Furthermore, it is an endeavor to steer away from the dualistic path trailed by mainstream psychology's following of traditional western philosophical thought. Assuming a social constructionist approach, six transcribed interviews were analyzed using the grounded theory method. Three main themes are extracted from these texts: knowing, agency and community. The ritual of preparing food involves embodied knowing, which enhances the women's impressions of their capacities as transformative agents. This sense of agency is performed through other acts of eating within relational contexts. The link between eating rituals and notions of community is thus introduced, which opens the space to revisit the positions of women in the sites of the family and society.
AFRIKAANSE OPSOMMING: In hierdie kwalitatiewe studie word die sinvolheid van die alledaagse eetritLiele van vroue-plaaswerkers van kleur in die Wes-Kaap verken. Eet en gepaardgaande aktiwiteite word beskou as beliggaamde sosiale praktyke wat betekenisvol en betekenisgewend is. Dit poog om hoofstroom sielkunde se gebrekkige hantering van die onderwerp aan te spreek. Ook is dit 'n poging om weg te stuur van die dualistiese trajek wat hoofstroom sielkunde navolg in die handhawing van die westerse filosofiese tradisie. Ses getranskribeerde onderhoude is ontleed vanuit In sosiaal-konstruksionistiese perspektief. Die analise maak gebruik van die "grounded theory" metode. Drie sleuteltemas is ge'identifiseer: om te weet, agentskap en gemeenskap. Die ritueel van kosmaak behels In beliggaamde vorm van weet wat bydra tot die vroue se gevoel van hul kapasiteit as transformatiewe agente. Die gevoel van agentskap word uitgevoer deur ander eethandelinge binne die konteks van verhoudings. Die skakel tussen eetrituele en idees oor gemeenskap word dus aangevoer, wat die ruimte skep om die posisies van vroue binne gesin en samelewing te herbesin.
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Risager, Kim. "Fastronomy : Everyday cooking in a one-persons houshold." Thesis, Umeå universitet, Institutionen Designhögskolan, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-81769.

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In 2012, 40% of Scandinavian households had only one occupant and this trend continues to grow. Daily, these households face the challenges of cooking for one: shopping and preparing small portions while trying to minimize waste; motivating yourself to spend the time to cook and then eat alone; attempting not to eat the same leftovers for too many days in a row; resisting the temptation of consuming convenient ready-meals or going for take-away. Since 1980, the amount of home cooked meals has dropped from 72% to approximately 50%. But what if there was an alternative to ready-meals that had the same convenience while providing you with the freedom, variety and quality of traditional home cooking? What if cooking for yourself could be a convenient and enjoyable experience?
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Tatti, Rossella. "Negotiating cultural identity through eating habits: Second-generation immigrants talk about memories, values and cultural heritage attached to food." Thesis, Malmö universitet, Fakulteten för kultur och samhälle (KS), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-22481.

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This thesis explores eating habits among seven second-generation immigrants born, raised and living in Scania, southern Sweden. It does so by using a thematic analysis of data gathered through semi-structured interviews. The theoretical framework combines Douglas’ symbolism, Bandura’s social learning theory and acculturation models. The results show that interviewees maintain memories from childhood and emotions attached to eating habits; parents play an important role in shaping the individuals’ habits as well as their successful assimilation of the majority traditions. Moreover, there is a general preference for social eating rather than eating alone, and a strong connection between traditional food and cultural belonging. Differences in eating habits were recognized as reasons of discrimination and feelings of alienation. However, thanks to their parent’s influence, interviewees negotiate the different cultural realities they live in. The findings contribute to research in the sociology of food and eating and can be employed in policy development.
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Kountoupes, Nicola. "Eating the allegory /." Online version of thesis, 2009. http://hdl.handle.net/1850/8218.

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Nothnagel, Werner Otto. "Table rules : reprogramming dead or under-used space through the intervention of food and architecture." Diss., Pretoria : [s.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-07282008-142000.

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Books on the topic "Eating rituals"

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Gay, Kathlyn. Encyclopedia of North American eating & drinking traditions, customs & rituals. Santa Barbara, Calif: ABC-CLIO, 1996.

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Visser, Margaret. The Rituals of Dinner: Visser, Margaret. New York: Penguin (Non-Classics), 1992.

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Visser, Margaret. The rituals of dinner: The origins, evolution, eccentricities, andmeaning of table manners. London: Penguin, 1997.

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The rituals of dinner: The origins, evolution, eccentricities, and meaning of table manners. Toronto: HarperPerennial Canada, 2000.

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The rituals of dinner: The origins, evolution, eccentricities, and meaning of table manners. New York: Penguin, 1992.

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The rituals of dinner: The origins, evolution, eccentricities, and meaning of table manners. Toronto: HarperPerennial, 1992.

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The rituals of dinner: The origins, evolution, eccentricities,and meaning of table manners. Harmondsworth: Penguin, 1993.

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Visser, Margaret. The rituals of dinner: The origins, evolution, eccentricities, and meaning of table manners. London: Viking, 1992.

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The rituals of dinner: The origins, evolution, eccentricities, and meaning of table manners. New York: Grove Weidenfeld, 1991.

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Reinventing the meal: How mindfulness can help you slow down, savor the moment, and reconnect with the ritual of eating. Oakland, Calif: New Harbinger Publications, 2012.

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Book chapters on the topic "Eating rituals"

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Gruson-Wood, Julia. "Dead Meat: Horror, Disability, and Eating Rituals." In Transnational Horror Cinema, 83–112. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-58417-5_5.

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Brumberg-Kraus, Jonathan. "The Role of Ritual in Eating." In Handbook of Eating and Drinking, 1–16. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-75388-1_155-1.

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Brumberg-Kraus, Jonathan. "The Role of Ritual in Eating." In Handbook of Eating and Drinking, 333–48. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-14504-0_155.

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Gillison, Gillian. "“Eating the Head of the Child:” Ritual Exchange as Remedy for Crimes of the Mythic Past." In She Speaks Her Anger: Myths and Conversations of Gimi Women, 169–94. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-49352-3_5.

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"Rituals." In Encyclopedia of Feeding and Eating Disorders, 728. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-287-104-6_100228.

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Park, Jung Eun Sophia. "The Eating Ritual in Korean Religiosity." In Dying to Eat. University Press of Kentucky, 2018. http://dx.doi.org/10.5810/kentucky/9780813174693.003.0003.

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Jung Eun Sophia Park’s chapter examines the function of food in Korean funeral rituals and memorial festivities in Buddhism, Korean Catholicism, and memorial activities. Park gives the reader a rich descriptive analysis of the various foods and their meanings in honoring the Korean dead, in the food ritual of Young San Jae, describing how food is utilized as a way to connect the living with the dead ancestors.
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Coe, Cati. "Interlude." In The New American Servitude, 33–40. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479831012.003.0002.

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Eating together and sharing food is often taken as a sign of community—as in rituals of communion, and it was often a site of conflict. This coda explores care workers’ and patients’ reflections on eating and food—from the smells of “African cooking,” to the joys of patients accepting African foods and kosher dietary restrictions—as meditations on belonging and incorporation by patients and care workers alike.
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Zickgraf, Hana F. "Orthorexia Nervosa and the Use of Exposure and Response Prevention to Treat Eating-Related Obsessions and Compulsions." In Complexities in Obsessive Compulsive and Related Disorders, 103–24. Oxford University Press, 2021. http://dx.doi.org/10.1093/med-psych/9780190052775.003.0007.

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Orthorexia nervosa (ON) is a proposed diagnosis involving rigid, intrusive thoughts and unusual beliefs about healthy eating, associated with restrictive eating behaviors. People with ON may avoid specific foods, food additives, dyes, or preservatives, and non-organic or genetically modified foods seen as “impure” or “unnatural,” often engaging in compulsive checking, reassurance seeking, decontamination, or other rituals to ensure that food “rules” are followed and that food is “healthy” and “pure.” ON is distinguished from healthy orthorexia, a non-impairing interest in healthy eating and nutrition. The distinction between ON and eating disorders involving obsessions about weight and shape and restrictive eating motivated by fear of weight gain is less clear. In this chapter, ON and related eating disorder symptoms associated with the diagnoses of anorexia nervosa, atypical anorexia nervosa, bulimia nervosa, and avoidant/restrictive food intake disorder are conceptualized as obsessive-compulsive phenomena. Special considerations for exposure and response interventions for patients with clinically significant restrictive eating are described, including recommendations for when to refer patients to eating disorder specialists.
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Bates, Charlotte. "Eat." In Vital Bodies, 7–20. Policy Press, 2018. http://dx.doi.org/10.1332/policypress/9781447335047.003.0002.

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The first chapter, Eat, focuses on the importance of diet, showing how the basic need to eat can become a defining feature of our lives, whether we are calculating carbohydrates, seeking the nutrition that our bodies need, or controlling their shape and size. Through eating, the processes and practices that create routines, rules, cures, and rituals of care become visible, and the ways in which the body is reconfigured by its material needs become apparent. As a significant form of managing illness eating is a way of caring for the body, but it is one that creates conflict, turning eating into a duty and a reward. Ava has rheumatoid arthritis. In her search for a magic bullet to cure her of her daily aches and pains, she has consulted nutritionists, bought supplements, subscribed to diet and nutrition email lists, and read countless magazines, books and websites. Disciplined eating forms part of Ava’s strategy for health, and routines structured around food provide a sense of security and control, revealing significant dedication to caring for the body.
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Weiler, J. H. H. "Epilogue." In Constitutionalism under Stress, 317–32. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198864738.003.0022.

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This teaching of Jesus seems so compelling, the question of why Jews persist in observing the rules of kosher eating is more than a curiosity. It explains more than anything else the deep-rooted Christian sense of religious superiority (and barely concealed contempt) vis-à-vis Judaism, which is considered as obsessed with meaningless and primitive rituals compared to Christianity concerned with ethics and the heart. At a deeper level it defines the ontological difference between Christianity and Judaism. So why do Jews observe Kosher?
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Conference papers on the topic "Eating rituals"

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Nandy, Paromita. "Ratiocinate the Sociocultural Habits of Bengali Diaspora Residing in Kerala: A Linguistic Anthropology Study." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.6-2.

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The paper alludes to the study of how humans relocate themselves with cultural practice and its particular axiom, which embrace the meaning and value of how material and intellectual resource are embedded in culture. The study stimulates the cultural anthropology of the Bengali (Indo-Aryan, Eastern India) diaspora in Kerala (South India) that is dynamic and which keeps changing with the environment, keeping in mind a constant examination of group rituals, traditions, eating habits and communication. Languages are always in a state of flux, as are societies, and society contains customs and practices, beliefs, attitudes, way of life and the way people organize themselves as a group. The study scrutinizes the relationship between language and culture of Bengali people while fraternizing with Malayalee which encapsulates cultural knowledge and locates this in the interactions among members of varied cultural groups across time and space. This is influenced by that Bengali diasporic people change across generations owing to cultural gaps and remodeling of language and culture. The study investigates how a social group, having different cultural habits, manages time and space of a new and diverse sociopolitical situation. Moreover, it also investigates the language behaviour of the Bengali diaspora in Kerala by analyzing the linguistic features of Malayalam (Dravidian) spoken, such as how they express their cultural codes in different spatiotemporal conditions and their lexical choice in those situations.
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