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Journal articles on the topic 'Eating rituals'
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1
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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Molana, Christin Ekaristi. "Ritual Hada O Na’adi dalam Pesta Adat Pernikahan di Mali Hada O Na'adi Rituals at a Traditional Marriage Party in Mali." Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) 6, no. 2 (January 4, 2021): 224. http://dx.doi.org/10.24114/antro.v6i2.19218.
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This research relates to one of the cultures that exist in Mali, namely the culture of eating indigenous. The culture of traditional eating is known as the ritual of hada o na'adi, this ritual is only carried out in a traditional wedding party and is a legacy from ancestors that is still preserved to this day. This paper also aims to look at the hada o na'adi ritual function in a traditional wedding party in Mali. The method used is a qualitative research method using direct interview techniques with several people representing each tribe in Mali and literature study to strengthen this writing. based on data obtained from the field, this study explains that the ritual of hada o na'adi has two main functions, namely the religious function and social function. The religious function of the hada o na'adi ritual is to have magical power to better organize people's mindsets and lives, while the social function is as a symbol of togetherness, courtesy, mutual respect and order.
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Heo, Jungyoon, and Seongjin Yoo. "The Effects of Rituals on Perceived Sense of Control and Binge Eating." Journal of Human Understanding and Counseling 40, no. 2 (December 30, 2019): 89–104. http://dx.doi.org/10.30593/jhuc.40.2.5.
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Hamzaoui, Sonia Mlayah. "Rituels de deuil et symbolisme alimentaire en Tunisie." Anthropology of the Middle East 15, no. 2 (December 1, 2020): 91–103. http://dx.doi.org/10.3167/ame.2020.150208.
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Abstract: This study focuses on the analysis of eating practices rituals during the different phases of the Tunisian funeral rite. It is based on direct surveys, collected from resource people from different regions of Tunisia as well as on participant observation established on mourning families and relatives. The objective of this study is to highlight the diverse nature of these eating practices compared to Tunisian everyday life, to understand their meaning and the symbolism that they underlie and to appreciate the extent of the changes they have undergone. Field surveys have allowed us to analyse these eating practices rituals according to the objectives that the community seeks to achieve through their observation.Résumé : Cet article porte sur l’analyse des pratiques alimentaires rituelles au cours des différentes phases du rite funéraire tunisien. Elle est basée sur des enquêtes directes auprès de personnes ressources de différentes régions de Tunisie ainsi que sur l’observation participante à des deuils familiaux et de proches. L’objectif de cette étude est de faire ressortir le caractère exceptionnel de ces pratiques alimentaires par rapport au quotidien tunisien, de saisir leur sens et la symbolique qu’elles sous-tendent et d’apprécier l’ampleur des changements qu’elles ont subis. Les enquêtes de terrain nous ont permis de classer ces pratiques alimentaires rituelles en fonction des objectifs que la communauté cherche à atteindre à travers leur observation.
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Cooper, Travis Warren. "‘Cooking with Gordon’: Food, Health, and the Elasticity of Evangelical Gender Roles (and Belt Sizes) on The 700 Club." Religion and Gender 3, no. 1 (February 19, 2013): 108–24. http://dx.doi.org/10.1163/18785417-00301008.
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This article examines evangelical gender paradigms as expressed through a 700 Club cooking segment facilitated by Gordon Robertson, the son of Pat Robertson – founder of the Christian Broadcasting Network (CBN), The 700 Club, Christian Coalition, and one-time presidential candidate. Several themes converge within this cooking show, including health and nutrition, family ritual, and gender roles. Using the cooking segment as data, I draw on scholarship on body, gender, family and ritual to argue that evangelical discourses are labile in their responses to recent socio-cultural shifts and suggest that ‘Sunday Dinners: Cooking with Gordon’ defies caricatures of evangelical gender formation and signals a shift to soft-patriarchy and quasi-egalitarianism, at least within public, visual discourse. ‘Sunday Dinners’ underscores the centrality of the family in evangelical discourse – even as conceptions of gender are in flux – as it seeks to facilitate everyday rituals via cooking and eating together.
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Souza, Patricia. "Food in African Brazilian Candomblé." Scripta Instituti Donneriani Aboensis 26 (April 13, 2015): 264–80. http://dx.doi.org/10.30674/scripta.67457.
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The aim of this article is to highlight the importance of food in the rituals of African Brazilian Candomblé, as well as in its cosmovision (world view). A brief description of Candomblé’s historical trajectory is provided in order to show how food offerings became part of its rituals and how specific ingredients became symbolically significant in this belief system. According to the theories applied, it is possible that food has at least two functions in Candomblé: to materialize principles and also to work as a ritual language. To show the role of food in Candomblé the state of Bahia was taken as a case study – firstly because Candomblé started there and secondly because, as this article shows, the sacred foods of Candomblé are also consumed in everyday life, outside of religious situations, but just as importantly constituting a part of Bahian cultural identity. The dishes that feature in the ritualised meals and at the same time in Bahians’ everyday eating are described at the conclusion of the article, with a mention of their ingredients and to whom they are offered. The research sources included publications by Candomblé believers and scholars of religion, as well as cooks and journalists specialising in Bahian cuisine.
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Brashier, K. E. "The Spirit Lord of Baishi Mountain: Feeding the Deities or Heeding the Yinyang." Early China 26 (2001): 159–231. http://dx.doi.org/10.1017/s0362502800007264.
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Overseen by hungry gods on the one hand or structured by impersonal cyclic forces on the other, the Eastern Han cosmos eluded a single consistent model accepted by everyone. Yet these cosmological perspectives were not competing arguments held by different people; they were inconsistent genres of discourse found within the same people and sometimes even within the same texts. Late Eastern Han mountain inscriptions may ritually appease sacrifice-eating gods with their hymns of praise, but they simultaneously describe the cosmos as a single pervasive system of qi-vapors, yinyang, and the five phases. How could these two models coexist?Dated to 183 C.E., the “Stele to the Spirit Lord of Baishi Mountain” (baishi shenjun bei 白石神君碑) demonstrates how certain compromise positions existed between a universe overseen by external agencies and that consisting of resonating cycles. The inscription explains why this mountain deity merited sacrifice, describes the official process in which permission to sacrifice was secured, and identifies this hungry deity as one component within ritualized systems within spatial lineages and geographic bureaucracies and so he is not recognized as an entirely free agent. In addition, the inscription systematizes him by obligating him to participate in mechanical rituals of recompense and by reducing him to a ritualized Classicist stereotype, further diminishing his independence and individuality. The stele inscription s focus on ritual demonstrates how ritual lessens any perceived inconsistency between cosmic agencies and cosmic system.This article first surveys the Han history of mountain sacrifices and mountain stelae, thereby placing the Spirit Lord of Baishi Mountain into historical context. The translation of the inscription dedicated to him follows, which for the purpose of analysis I divide into eight sections that address themes such as rituals of recompense, the generation of rain, and the transformation of the god into a Classicist hero. The conclusion summarizes how human structures such as lineage and bureaucracy fill in the gaps between these inconsistent genres of discourse human structures that result in impersonal qi-vapors becoming more human and personalized mountain deities becoming more structured.
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Brumberg-Kraus, Jonathan. "Meat-Eating and Jewish Identity: Ritualization of the Priestly “Torah of Beast and Fowl” (Lev 11:46) in Rabbinic Judaism and Medieval Kabbalah." AJS Review 24, no. 2 (November 1999): 227–62. http://dx.doi.org/10.1017/s0364009400011259.
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In a fascinating chapter dealing with the “nature of eating” inShulhan shel Arba, a short thirteenth-century manual on rabbinic eating rituals, R. Bahya b. Asher suggests that Torah scholars alone are fit to eat meat, based on the following passage from the Talmud: “it is forbidden for an ignoramus [am ha-aretz] to eat meat, as it is written, ‘This is the torah of beast and fowl’ (Lev 11:46); for all who engage in Torah, it is permitted to eat the flesh of beast and fowl. This passage raises many questions, especially for a vegetarian! First, why would an intellectual or spiritual elite use meat-eating as a way to distinguish itself from the masses? The field of comparative religions offers many counter-examples to this tendency: the vegetarian diet of the Hindu Brahmin caste, of Buddhist priests and nuns, the ancient Pythagoreans, the Neoplatonist regimen advocated by Porphyry inOn Abstinence, or even contemporary eco-theologians, animal rights activists, and feminist vegetarians like Carol Adams.
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Rinaldi, Jen, and Kate Rossiter. "Huronia's Double Bind: How Institutionalisation Bears Out on the Body." Somatechnics 11, no. 1 (April 2021): 92–111. http://dx.doi.org/10.3366/soma.2021.0341.
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Frequently missing from histories of forced institutionalisation are close readings of the enduring impact on survivors' corporeality. In this article the authors analyse interview data featuring people who survived the Huronia Regional Centre: a total institution designed to warehouse people with intellectual disabilities that operated in Canada from 1876 to 2009. These interviews reveal the impact of institutional technologies on the bodies of the institutionalised, and how institutional survivors resisted those technologies. Institutional rituals meant to organise and cleanse residents, resulted in the reification of institutional subjects as inescapably contaminated. Drawing from Mary Douglas's theory of dirt and Julia Kristeva's interpretation of dirt as abjection, the authors engage with interview data on daily institutional care routines, particularly dressing, eating, showering, and the administration of medication, to show how these rituals produced for the institutionalised subject meanings around gender and disability as markers of defilement. The authors argue that the kinds of deeply oppressive and often violent rituals central to lived experiences of institutionalisation are grounded in the assumption that disabled gendered bodies are already-abject, hence the institutional demand for the institutionalised to be brought under control.
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Garrett, Catherine J. "Eating disorders: prevention and recovery reflections on two research projects." Australian Journal of Guidance and Counselling 6, no. 1 (November 1996): 115–24. http://dx.doi.org/10.1017/s1037291100001552.
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This article discusses two recent projects concerned with the problem of eating disorders and their prevention: One, an initiative of the NSW Department of School Education, examined the possibilities for prevention in schools. The other, the author's doctoral research on recovery from anorexia nervosa, explored the ways in which recovery takes place. Both took as their starting point the social aspects of eating disorders. The article discusses existing models of prevention. It outlines the aims, methods and findings of the NSW project, including what was discovered about students' self-image and attitudes to their bodies, the sources of information available to them concerning the problem, its relation to competitive sport, and the anxieties about it which were expressed by teachers and parents. It is argued that a study of recovery can make a strong contribution to preventive strategies. Participants in the second project, spoke of their own recovery as a rediscovery of meaning in their lives through access to ‘myths’ and ‘rituals’. This finding is explained in both sociological and recent scientific terms. The author concludes that an understanding of the factors present in recovery from an eating disorder can provide a blueprint for prevention.
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Sulakshana, Jaybhaye, Zerikunthe Swapna, and Kendre Manchak. "CHATURMAS UPAVAS (FASTING) – A SCIENTIFIC REVIEW." International Ayurvedic Medical Journal 8, no. 9 (September 23, 2020): 4493–96. http://dx.doi.org/10.46607/iamj3108092020.
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Chaturmas Upvas is as old as human being. Maharshi Vyas transcribed first time regarding various rituals. Chaturmas means four months. It is a holy period from July to October. Upvas is withdrawal of senses from materialistic world as well as going back from misconduct and living quality life at all level. It is prac-ticed for spiritual upgrading as well as to worship the God. It is ‘willful refrainment from eating all or some kind of food or drink or total abstinence from all kinds of food for definite period of time’ but it is much more than simply not eating, it is for overall well-being and to acquire divine grace. It contributes in purifi-cation of body as well as mind and improves overall health which is mainstay of Dharma, Artha, Kama and Moksha for which human is supposed to borne. In this article, Chaturmas Upvas and its contribution in physical, spiritual and mental health is reviewed scientifically.
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Scullion, Scott. "Olympian and Chthonian." Classical Antiquity 13, no. 1 (April 1, 1994): 75–119. http://dx.doi.org/10.2307/25011006.
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Since 1900, several scholars have argued that the terms "Olympian" and "chthonian" are commonly misused or overused, and that in the realm of ritual in particular the difference between sacrifices with and those without participation in the offerings (eating or drinking) by the worshipers does not coincide with the difference between Olympian and chthonian divinities. Fritz Graf and Walter Burkert, applying a model from social anthropology, have lately maintained that participation and nonparticipation are "ritual symbols," that is, variables employed among others to articulate phases within the ritual itself; they imply nothing about any recipient, and have to do only with "the inner logic of the ritual." The present paper undertakes a reassessment of the relationship between recipients of sacrifice and the various sacrificial modes from the point of view of the Olympian/chthonian distinction. It argues that Olympian and chthonian sacrificial modes are clearly distinguishable, and that the character of the divine recipient is a fundamental constitutive element of Greek ritual. The basic principles of the author's approach are worked out with reference to the test case of rituals attested at various places and dates for Zeus Polieus. It is suggested (a) that there is a remarkable consistency of specific ritual motifs in all these cases; (b) that very specific conceptual themes and areas of interest, centering on agriculture, are everywhere associated with this god; and (c) that the rituals and the themes cohere with one another and constitute a specific application of the Olympian/chthonian distinction predicated on the special characteristics of this particular divinity, who has a foot in each realm. It is argued that the Olympian/chthonian distinction retains its basic significance if it is applied in a less mechanical way than it has traditionally been. It is a central organizing principle in Greek religion, but does not represent a sufficient basis for analyzing individual divinities or rituals: specific character traits and interests and the circumstances of particular rites are fundamental, and will affect its application in given cases. Nor are the two categories mutually exclusive: they constitute one essential system at work in shaping the phenomena of Greek religion, but there is a much larger area of intersection between the two sets than has generally been recognized. One specific element of Greek practice-sacrifices with participation, but where the participation is required to take place in the sanctuary-are studied in detail, and it is suggested that they belong to an area of ritual intersection between the Olympian and chthonian categories. Recipients of such sacrifices are wholly or partly chthonian in character (with some exceptions accounted for on a slightly different basis); the desire not to destroy meat has led in these cases to a variation on holocaust sacrifice in the direction of Olympian banqueting: participation, but in a tightly controlled ritual setting. A Hebrew parallel for this sort of ritual compromise is suggested. On the basis both of the study of this particular sacrificial mode and of the more fluid approach to the general distinction sketched earlier, a reconsideration of some canonical lists of rites regarded as exceptions to the Olympian/chthonian distinction is undertaken. Most of the exceptions can be satisfactorily reconciled with the distinction if it is conceived and applied in the manner suggested in the paper.
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Thomsen, P. H. "Obsessions: The Impact and Treatment of Obsessive-Compulsive Disorder in Children and Adolescents." Journal of Psychopharmacology 14, no. 2_suppl1 (March 2000): S31—S37. http://dx.doi.org/10.1177/02698811000142s105.
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In the development of the majority of children, ritualistic behaviour may be seen as a normal phenomenon. In some children and adolescents, however, these rituals become time-consuming, interfering, irritating and annoying. The most common obsessions in both children and adults with obsessive–compulsive disorder (OCD) are related to a fear of dirt and contamination, fear of some terrible happening, and the fear of harming a loved one. The most common compulsions are washing fixations, checking behaviour and rituals (including mental rituals). Prevalence studies show that OCD in children and adolescents is far more common than previously thought. It is estimated that up to 2% of this population have symptoms fulfilling OCD criteria. The impact of early OCD onset can be profound, with long-term studies indicating that approximately 50% of these patients will also suffer from OCD in early adulthood. These patients tend to remain socially isolated, to have fewer relationships than their non-OCD peers, and have a tendency to remain within the family home during early adulthood. In addition, childhood OCD is associated with comorbid psychiatric disorders, in particular depression, anxiety and panic disorders, Tourette's syndrome and eating disorders. Treatment strategies for childhood OCD reflect those used in adult psychiatry. The most effective psychotherapeutic approach is based on cognitive-behavioural therapy with exposure and prevention. In contrast to pharmacotherapeutic agents without serotonin activity, the serotonin-specific antidepressants appear to be effective and well-tolerated in the treatment of OCD in children.
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Dubost, Thierry. "A Fallen-Soufflé Crisis in Dinner with Friends." Journal of Contemporary Drama in English 8, no. 2 (November 3, 2020): 270–81. http://dx.doi.org/10.1515/jcde-2020-0022.
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AbstractIn Dinner with Friends (1999), which received the Pulitzer Prize for drama in 2000, Donald Margulies stages two couples – one of them impacted by the other’s divorce – and he uses food to evaluate the characters’ response to a marital breakup. Sociologically, food and eating rituals help characterize communities and identities, and in Dinner with Friends, the characters’ culinary choices become revelatory features of their bourgeois community. In the midst of a friendship crisis, Margulies uses culinary talks to examine East Coast intelligentsia. Beyond their specific approach to ethnic food, he sheds some light on the invisible consequences of their expertise as foodies, bearers of inflexible norms, who resort to soft power to assert their immutable principles. Viewed through the lens of Lauren Berlant’s Cruel Optimism, the enactment of eating strategies – not to mention people’s capacity to cook a good meal – will serve to analyze connections between food and power. Beyond thematic aspects illustrating a crisis, Margulies’s dramatic use of food may reveal his aesthetic strategies in performing crisis.
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Cook, Constance A. "Spring and Autumn Period." Journal of Asian Studies 54, no. 1 (February 1995): 148–52. http://dx.doi.org/10.1017/s0021911800021628.
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In the history of chinese religions the Ch'un-ch'iu or Spring and Autumn period (eighth to fifth centuries B.C.E.) was a time of transition between the court rituals of the Western Chou gift-giving society and the private or local cult practices evident in the later Eastern Chou market economy (Cook 1993a). This was the time when the local lords usurped the Chou king's ritual “power” (te) to “charge” (ming) and the Chou lineage lost its authority. The transition is most evident in the speeches (yueh) of the kings and local rulers inscribed on the eating or striking surfaces of the late Western Chou and early Ch'un-ch'iu-period ritual bronze vessels and bells. These speeches or “spoken” liturgies of legitimation initially focused on the spiritually sanctioned right of the ruler to “charge” a gift recipient, but later simply focused on the right of the vessel-maker to charge himself. This shift is most evident after 771 B.C.E. when a western tribal group forced the Chou to flee their ancestral lands and altars. Local lords, originally on the periphery of Chou authority, called themselves kings and manipulated the Chou ideology to legitimate their own independent identities (see Cook on Chu in Cook and Major forthcoming). They relied on the guidance of ritualists (possibly descendants of the Western Chou shih and yin)whose knowledge of Chou liturgy and rites was a valued commodity at local courts (Cook 1993b).
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Conrad, Rupert, Ingo Wegener, Franziska Geiser, Katrin Imbierowicz, and Reinhard Liedtke. "Nature Against Nurture: Calcification in the Right Thalamus in a Young Man with Anorexia Nervosa and Obsessive-Compulsive Personality Disorder." CNS Spectrums 13, no. 10 (October 2008): 906–10. http://dx.doi.org/10.1017/s1092852900017016.
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ABSTRACTThis report describes the case of a young man with a large calcification in the right thalamus that was first diagnosed at 9 years of age. Case history reveals specific eating rituals and other obsessive-compulsive personality traits during the patient's childhood and adolescence, fulfilling diagnostic criteria of obsessive-compulsive personality disorder. After a critical life event the patient develops anorexia nervosa. We suggest that our case and further literature provide evidence for an involvement of specific thalamic structures, such as the dorsomedial nucleus, in the development of anorexia nervosa. Furthermore, the treatment of the patient by a combined psychotherapeutic and pharmacotherapeutic approach is described. We focus on the beneficial effect of the atypical antipsychotic olanzapine, which can induce weight gain by an increase of leptin levels.
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Christianto, Wisma Nugraha. "CERITA TENTANG PANGAN DAN PAKAN DI DAERAH KODI, SUMBA BARAT DAYA." Jurnal Kawistara 9, no. 3 (January 22, 2020): 309. http://dx.doi.org/10.22146/kawistara.40971.
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Beginning with the question of why the people of Sumba, especially in Kodi, Southwest Sumba Regency, East Nusa Tenggara Province, feel ‘embarrassed’ to tell the outsiders that they still consume tubers as a staple food, this paper unfolds the story of food and fodder based on the recollection of the community. They eat rice mixed with corn every day and find such food tasty and fulfilling. They solely eat rice during important ritual ceremonies (wedding, funeral, and other traditional rituals). Eating steamed or roasted tubers, accompanied by coffee or sweet tea, has been their morning or afternoon habit while engaging in a conversation with family members. However, tubers become staple food during the hunger season. The data were collected using Participatory Research (RAP) method, or also known as the Action Research. The RAP method also offers ‘learning by doing’ technique that focuses on dialogues between researchers and community members or groups of people to bring together knowledge, experience, and ideas to obtain the desired results and devise future actions. The stories were recorded and documented and later combined with the results of the literature study. The records of the stories were transcribed and then analyzed using the Intertextual method. Rice is a symbol of prosperity and civilization, making it an important food in the ritual sphere in Kodi. However, due to the condition of nature and the persistent drought and water scarcity, rice production becomes highly dependent on rain. The government programs have not been able to solve water management issues in the region.
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Furth, Charlotte. "Concepts of Pregnancy, Childbirth, and Infancy in Ch'ing Dynasty China." Journal of Asian Studies 46, no. 1 (February 1987): 7–35. http://dx.doi.org/10.2307/2056664.
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I deas about gender organize the social relations between men and women. They gain their power because they seem to be the products of a natural order of things, deeper than any social conventions. Reproductive processes, like eating and drinking, sickness and death, appear as part of the biological substratum of human experience, operating according to universal laws that apply to all human beings and to other living creatures as well. Older practitioners of the history of science, when confronted with the bewildering variety of customs, rituals, and medical aids surrounding childbirth in remote times and places, usually recorded these as superstition or the products of naive empiricism. The consequent interpretation of the history of medicine as the gradual replacement of error by science retains its positivist appeal even today.
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Oosten, Jarich, and Frédéric Laugrand. "The bringer of light: the raven in Inuit tradition." Polar Record 42, no. 3 (July 2006): 187–204. http://dx.doi.org/10.1017/s0032247406005341.
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In the western Arctic and in the northwest coast and Alaska, the significance of the raven as a creator and trickster is generally acknowledged. In the eastern Arctic there are no such elaborate mythical cycles concerning the bird. But the raven still plays an important role in myths and rituals. In this paper, some features of the Alaskan complex and the position of the raven in the eastern Arctic are discussed. The basic features of the Alaskan raven complex are used as heuristic principles guiding research into the situation in the eastern Arctic region. It is argued that in many respects the raven is responsible for society but without being part of it. As a predator and a scavenger it is often associated with eating dirt, excrement and human flesh, and yet it created light, enabling people to see and invented tattooing, enabling women to marry.
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Friji, Noureddine. "Investigating the Use of Ancient Fertility Themes in Malcolm Bradbury’s Eating People Is Wrong." Advances in Language and Literary Studies 10, no. 2 (April 30, 2019): 1. http://dx.doi.org/10.7575/aiac.alls.v.10n.2p.1.
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Employing James George Frazer’s anthropological book The Golden Bough (1890) as a theoretical background, this paper examines the ways in which Malcolm Bradbury’s academic novel Eating People Is Wrong (1959) builds on ancient fertility rituals to delineate the divide between past and present moods and modes of thought and to illuminate the emotional and intellectual sterility afflicting the modern academy and its population. It will be clear that although their names and conduct resonate with echoes of the celebrations and rites of savage tribes and subsequent societies, Bradbury’s characters fail to enact the roles of ancient fertility divinities and to maintain the essential flavour of remote antiquity’s culture. This is best illustrated by the vain attempts of a number of ardent suitors to marry the leading but misleading character Emma Fielding, a latter-day fertility goddess who heartlessly hurts their hearts. While ancient fertility goddesses’ suitors or consorts were concerned about the welfare of the community on the whole, alongside their own welfare, their modern counterparts merely seek to enhance their narrow interests. Predictably, all the characters in the novel finish up helpless and hopeless. Finally, grounded on the premise that scholarly disciplines tend to crisscross in a mutually enriching manner, this investigation aims to prove how helpful it is for Bradbury to explore the academic soul and soil through the employment of studies from other fields and how interesting it is for the researcher to spot out this cultural trend and to bring it to the attention of the reader.
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Stapleton, Karyn, Sarah L. Evans, and Catrin S. Rhys. "Ana as god: Religion, interdiscursivity and identity on pro-ana websites." Discourse & Communication 13, no. 3 (April 4, 2019): 320–41. http://dx.doi.org/10.1177/1750481319835643.
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Pro-anorexia (pro-ana) is an Internet-based movement that provides advice and support for the development/maintenance of an eating disorder (ED). The movement is sometimes framed as a religion, with rituals, psalms, creeds and the invocation of a deity (Ana) who personifies the ED. The latter aspect is likely to influence identities and behaviours as well as providing emotional support and motivation for community members. However, there is little sustained empirical analysis of how members themselves orient to and self-position within the religious discourse. Here, we apply the concept of interdiscursivity to examine the construction of Ana as god(dess). Drawing on a body of online interactions from one pro-ana website over a 47-day period, we discursively analyse members’ constructions of Ana and their relationship with her. With reference to biblical texts, we consider how these constructions directly reference concepts of Christian religion and faith. Implications for understanding pro-ana and interdiscursivity are discussed.
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Lee, M. Kittiya. "Cannibal Theologies in Colonial Portuguese America (1549-1759)." Journal of Early Modern History 21, no. 1-2 (March 23, 2017): 64–90. http://dx.doi.org/10.1163/15700658-12342530.
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This article examines Jesuit-signed texts written in the Brasílica lingua franca and used in the religious conversion of native peoples in colonial Portuguese America (1549-1759). I study translation strategies for conveying the sacrament of Communion, arguing that doctrinal explanations and word choices recorded in catechisms and dictionaries reflect Tupi-Guarani beliefs that shaped Christianity. These translations merged the theophagous doctrine of the Eucharist with Tupinambá vengeance and exocannibalism, which were central to rituals enacted to bring about that earthly utopia that the Indians called the Land Without Evil. Thus did a distinct eschatology form, compressed with thick layers of Tupi-Guarani and Iberian Catholicism in the late sixteenth and seventeenth centuries. In late colony, these became reinterpreted by non-Tupi-Guarani Indians who renamed the Eucharist. But in every telling, the promise of the Eucharist remained the same: that the eating of an other gave access to salvation and eternal bliss.
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Timalsina, Ramji. "Reflection of Cultural Crisis in Bhutanese Nepali Diasporic Poetry." Researcher: A Research Journal of Culture and Society 4, no. 2 (December 31, 2020): 43–58. http://dx.doi.org/10.3126/researcher.v4i2.34624.
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This article has discussed how Bhutanese Nepali diasporic poetry has depicted cultural crises of the community settled in Europe, America and Oceania. Twenty one poems composed by Bhutanese Nepali diasporic poets from 2009 to 2019 have been selected through purposive sampling and their content analysis has been conducted with the focus on their themes. The study has found that the Bhutanese Nepali culture has been in crisis in the diaspora. The community is working to preserve it; but many socio-economic conditions do not favour them. They find problems in celebrating their festivals, eating their food, observing the rituals, using language, wearing traditional Nepali dress, and following their work pattern. With these difficulties and being in the minority marginal position in the host land, they find their identity in crisis resulting into emotional insecurity. It is believed that this article will contribute to the study of diasporic culture and the problems of the transnational migrant communities.
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Park, Hae Jin, Su Jin Choi, Yuri Kim, Mi Sook Cho, Yu-Ri Kim, and Ji Eun Oh. "Mealtime Behaviors and Food Preferences of Students with Autism Spectrum Disorder." Foods 10, no. 1 (December 26, 2020): 49. http://dx.doi.org/10.3390/foods10010049.
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Autism spectrum disorder (ASD) is a neurodevelopmental disorder characterized by a lack of social communication and restrictive, repetitive behaviors or interests. This study aimed to examine the mealtime behaviors and food preferences of students with ASD. An online questionnaire on mealtime behavior and food preferences of ASD students was conducted by caregivers including parents, and the average age of ASD students was 14.1 ± 6.1. The analysis of mealtime behavior resulted in classification into three clusters: cluster 1, the “low-level problematic mealtime behavior group”; cluster 2, the “mid-level problematic mealtime behavior group”; and cluster 3, the “high-level problematic mealtime behavior group”. Cluster 1 included older students than other clusters and their own specific dietary rituals. Meanwhile, cluster 3 included younger students than other clusters, high-level problematic mealtime behavior, and a low preference for food. In particular, there were significant differences in age and food preference for each subdivided ASD group according to their eating behaviors. Therefore, the content and method of nutrition education for ASD students’ needs a detailed approach according to the characteristics of each group.
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Perry, Susan. "Social traditions and social learning in capuchin monkeys ( Cebus )." Philosophical Transactions of the Royal Society B: Biological Sciences 366, no. 1567 (April 12, 2011): 988–96. http://dx.doi.org/10.1098/rstb.2010.0317.
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Capuchin monkeys (genus Cebus ) have evolutionarily converged with humans and chimpanzees in a number of ways, including large brain size, omnivory and extractive foraging, extensive cooperation and coalitionary behaviour and a reliance on social learning. Recent research has documented a richer repertoire of group-specific social conventions in the coalition-prone Cebus capucinus than in any other non-human primate species; these social rituals appear designed to test the strength of social bonds. Such diverse social conventions have not yet been noted in Cebus apella , despite extensive observation at multiple sites. The more robust and widely distributed C. apella is notable for the diversity of its tool-use repertoire, particularly in marginal habitats. Although C. capucinus does not often use tools, white-faced capuchins do specialize in foods requiring multi-step processing, and there are often multiple techniques used by different individuals within the same social group. Immatures preferentially observe foragers who are eating rare foods and hard-to-process foods. Young foragers, especially females, tend to adopt the same foraging techniques as their close associates.
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Das, Pujarini. "Role of Happiness as a Habitual Process." Proceedings 1, no. 3 (June 9, 2017): 232. http://dx.doi.org/10.3390/is4si-2017-04114.
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Philosophy itself is philosophizing to our experience of the world, life, or thought, and it is truly enriching our social, political, intellectual, and emotional existence. Although, philosophers have various views on a single issue, but they still share a common interest, i.e., a critic with the comprehensive thought of approach, and therefore, ‘philosophy’ is a way to understand our life (not a way of life). Similarly, our life is based on the various kinds of habits and rituals (prayer, meditation, yoga, worship many deities, speaking multiple languages and symbols for communicating with each other, eating various foods with different cultural practices, etc.) due to the religious practices and people love to do these procedures to continue their existing diversity of cultures. Take an example of ‘Happiness’. For understanding the true nature of happiness, there are many philosophical debates on it from both the east and west perspectives, but their underlying motto is same, i.e., the continuous practice of habits. However, this paper will mainly focus on Aristotle’s understanding of ‘Eudaimonia’ (happiness) and the significant role of ‘habits’ for flourishing a happy life.
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Lazzerini, Simona. "Threatening Beauty and Demonic Seduction: Unveiling Hārītī’s Sexuality." NAN NÜ 23, no. 1 (August 16, 2021): 1–34. http://dx.doi.org/10.1163/15685268-02310011.
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Abstract The former child-eating demoness Hārītī is well-known throughout the Buddhist world as a fertility goddess, healer, and protector. However, two eighth-century Chinese esoteric texts, the Da yaochanü Huanximu bing Aizi chengjiufa (Sādhana of the great yakṣiṇī Mother Joy and Priyaṇkara) and the Helidimu zhenyan jing (Sūtra of the mantra of Mother Hārītī), shed light on a more obscure Hārītī, marked by her sexuality and romantic past. This article argues that Hārītī may be understood as a seductress, a potentially sensual deity who remains loyal to her husband but, at the same time, demonstrates the ability to displace her sexuality. More specifically, the article proposes that Hārītī should be recognized as a chaste seductress on two levels: through her relationship with her husband, and through her interaction with those who practice esoteric rituals. Furthermore, Hārītī’s threatening sexuality went beyond Buddhist texts and entered the world of Chinese literature: Song dynasty supernatural tales and Ming era fictional works reveal a less orthodox and more daring way in which the goddess is able to employ her sexuality.
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Beru Ginting, Sri Ulina. "SEMIOTIK MAKNA PADA WACANA NGEMBAH BELO SELAMBAR ADAT KARO LANGKAT (KAJIAN SEMIOTIKA SOSIAL)." Jurnal Pena Indonesia 3, no. 2 (October 31, 2017): 130. http://dx.doi.org/10.26740/jpi.v3n2.p130-146.
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Ngembah Belo Selambar is one of the rituals of marriage of girls according to Karo custom. The purpose is to get the willingness of girl, parents, sembuyak, Anak Beru, Kalimbubu Singalo Bere-bere and kalimbubu Singalo perkempun on the proposal. Initially the event Ngembah Belo Selambar is done at night after finished eating. However, nowadays events are sometimes held at noon or afternoon, which begins or ends by eating together. Studying it through the social semiotics of the implementation of Ngembah Belo Selambar has a semiotic meaning of custom equipment used from Amak Mentar Kehamaten (Honest White mat), Khamas Kehamaten, Luah (gifts) as cimpa unung unung bulung singkut (lepat pulut wrapped wear palm leaves), side dishes of chicken, Uis pudun pensih can be tried with money, Ose (clothes), all this equipment has a very wide meaning as a symbol in the Karo Langkat tribe. This article looks for meaning not according to the researchers themselves, but the meaning in accordance with what is expressed by the speakers. Researchers look for the quality of the semiotic meaning of verbal and nonverbal symbols based on the quality of the content, the usage of the symbolic meaning that most appear in the marriage of lexical or grammatical meaning, meaning based on social context. The research method used is descriptive analysis method, where will be made a systematic and accurate description of the data under study. Descriptive method was chosen because of research done to see clearly about the object under study naturally. Form Symbol/semiotic sign lays on the discourse Ngembah Belo Selambar and Semiotik Meaning on Equipment discourse Ngembah Belo Selambar.
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Min, Sun Euy. ""‘Feeding’ and ‘Eating’ in the Buddhist Rituals in Korea: Focused on the Triple Modes of Bulgong(佛供)·Seungjae(僧齋)·Shishik(施食)"." Critical Review of Religion and Culture 32 (September 30, 2017): 219–56. http://dx.doi.org/10.36429/crrc.32.7.
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MATTHEE, DEIDRE´ D. "Towards an Emotional Geography of Eating Practices: an exploration of the food rituals of women of colour working on farms in the Western Cape." Gender, Place & Culture 11, no. 3 (September 2004): 437–43. http://dx.doi.org/10.1080/0966369042000258721.
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Hardinsyah, Hardinsyah, Agus Sumule, and John Letsoin. "PERSEPSI MASYARAKAT TENTANG MANFAAT BUDAYA DAN KESEHATAN MENGONSUMSI TAMBELO, SIPUT DAN KERANG DI MIMIKA, PAPUA." Jurnal Gizi dan Pangan 1, no. 1 (March 14, 2007): 29. http://dx.doi.org/10.25182/jgp.2006.1.1.29-35.
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<p class="MsoNormal" style="margin: 0cm 12.6pt .0001pt 18pt; text-align: justify; text-indent: 27pt;"><span lang="en-us" xml:lang="en-us">Some local foods have cultural and health benefits. Mollusca such as tambelo – a mangrove worm, snail and shell (TSS) contain essential amino acids and micronutrients required for optimum health. This study is aimed to analyse the perception of local community at estuary of Mimika on culture and health benefits of consuming the TSS. For this purpose 158 people of the 12 estuary villages, which consist of children (1-11 yrs), teenages (12-19 yrs) and adults (>20 yrs) from both sexes, were selected as subjects. The data collected covers socio-economic of the family, perception of subjects on cultural and health benefits of the TSS, and ways to consume the TSS. The results showed that the TSS has significant intangible benefits for culture and health of Mimika’s estuary community. In terms of culture, t</span><span lang="en-gb" xml:lang="en-gb">ambelos (Bactronophorus thoracites and Bankia orcutti) are used as a special entry food for local custome rituals; and both snails (Telecopium telescopiu, Nerita balteata, dan Naqueita capicana) and shells (Geloina cf coaxan dan Geloina, sp) are used as a special main menu for lokal costume rituals. In terms of health, the general health benefits of eating TSS is for strengthening and maintaining optimum stamina. In addition, Geloina, sp (a shell) is used for wound healing; and Bactronophorus thoracites (a tambelo), which is called as “kamoro pil” by Kamoro ethnic, is consumed to have better production of breastmilk, and to have prevention and theurepetic effects of malaria, cough, flu, rheumatic and backache, as well as approdisiac and appetite effects. Tambelo is consumed freshly, while snails and shell are steamed or roasted before they are consumed.</span></p>
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Vélez, Karin. "“By means of tigers”: Jaguars as Agents of Conversion in Jesuit Mission Records of Paraguay and the Moxos, 1600–1768." Church History 84, no. 4 (November 13, 2015): 768–806. http://dx.doi.org/10.1017/s0009640715000955.
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In the mid-1600s, the Jesuit Antonio Ruiz de Montoya reported that man-eating jaguars were helping to convert Guaraní Indians to Catholicism. This article tests his claim by aggregating multiple mentions of jaguars found in the accounts and letters of Jesuit missionaries in the reductions of Paraguay and the Moxos from the seventeenth and early eighteenth centuries, including the writing of Jesuits Antonio Ruiz de Montoya, François-Xavier Eder, Alonso Messia, and Martín Dobrizhoffer. Cumulatively, their predator sightings and references suggest that, indeed, the actions of real jaguars were transforming local religious beliefs. The presence of jaguars in Jesuit records also reveals the complexity of missionary and indigenous attitudes towards animals. Jesuits often associated jaguars with pre-Christian jaguar-shaman rituals, but also considered them to be divine instruments. Indigenous peoples sometimes preserved older practices, but also occasionally took real jaguars as an impetus to convert to Christianity. Both Jesuits and indigenous peoples reacted to jaguar incursions with violence as well as spiritual reflection. Most importantly, the prominence of active jaguars on this contested religious frontier suggests that animals should be viewed as more than symbols in Christian history. Jesuit records indicate that jaguars were key third players in zones where Europeans and indigenous populations met.
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Raodah, Raodah. "TATA KRAMA DALAM ADAT ISTIADAT ORANG KATOBENGKE DI KOTA BAU-BAU PROVINSI SULAWESI TENGGARA." Patanjala : Jurnal Penelitian Sejarah dan Budaya 11, no. 2 (June 30, 2019): 281. http://dx.doi.org/10.30959/patanjala.v11i2.475.
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Tata krama dalam adat istiadat orang Katobengke mencerminkan perilaku mereka dalam kehidupan sehari-hari dalam berinteraksi. Tulisan ini bertujuan untuk mengetahui dan mendeskripsikan bentuk-bentuk tata krama orang Katobengke dalam lingkup keluarga dan masyarakat, serta tata krama dalam berbagai upacara adat. Metode yang digunakan dalam penelitian ini bersifat deskriptif dengan pendekatan kualitatif. Teknik pengumpulan data melalui observasi dengan penentuan lokasi secara purposive, wawancara mendalam dengan informan yang dipilih secara acak dari tokoh adat, parabela, imam kampung, dan warga Katobengke, serta teknik dokumentasi. Hasil penelitian menggambarkan bahwa tata krama orang Katobengke sangat dipengaruhi oleh norma adat yang berlaku, dan sesuai tuntunan parabela selaku ketua adat. Bentuk-bentuk tata krama dalam pergaulan dan kehidupan sehari-hari meliputi tata krama dalam menyapa dan bersikap, tata krama duduk, makan dan minum, berpakaian serta berinteraksi dengan masyarakat. Sedang tata krama dalam upacara adat (haruo) meliputi: Tuturangi Lipu Morikana, Posuo, upacara perkawinan, dan beberapa ritual adat yang masih berpegang teguh sesuai ajaran leluhur orang Katobengke.Manners in the customs of the Katobengke people reflect their behavior in daily life. This paper aims to find out and describe the form of Katobengke manners within family and community, as well as manners in various traditional ceremonies. The method used in this study is descriptive with a qualitative approach. Data collection techniques are carried out through field observation by determining the location in a purposive manner, depth interviews with informans randomly selected from traditional leaders, parabela, village priests, and residents of Katobengke, as well as documentation techniques. The results of the study illustrate that manners of Katobengke people are strongly influenced by the custumory norms that apply and in accordance with parabela guidance as customary leader. The forms of manners in society and daily life include manners in greeting and behaving, manners of sitting, dressing, eating and drinking, as well as interacting with community; while manners in traditional ceremonies include Tuturangi Lipu Morikana, Posuo, marriage ceremonies, and some traditional rituals, which still adhere to the ancestors teaching of Katobengke people.
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Dyen, Margot, Lucie Sirieix, Sandrine Costa, Laurence Depezay, and Eloïse Castagna. "Exploring the dynamics of food routines: a practice-based study to understand households’ daily life." European Journal of Marketing 52, no. 12 (November 12, 2018): 2544–56. http://dx.doi.org/10.1108/ejm-10-2017-0775.
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Purpose This paper aims to explore consumers’ experienced life and studies how practices interconnect and are organized on a daily basis. The objective is to contribute to a better understanding of how (or whether) it is possible to interfere with daily practices, as public policies pretend to do, to address several societal challenges (food waste, healthy eating, greenhouse gas reduction, social equity, etc.). Design/methodology/approach Using the concepts of routine, ritual and practice to understand the dynamics of daily life from a practice theories perspective, this study is based on a qualitative methodology combining a projective method of collage coupled with semi-structured interviews with 23 participants and, participant observation of shopping, cooking and mealtimes at home with 11 of the 23 participants. Findings Results show that the degree of systematization of practices defines different types of routine according to various systematization factors (time, commitment, social relations, material), suggesting a distinction between systematized, hybrid and partially systematized routines. Beyond the question of the degree of systematization of practices composing routines, results show that some practices are embedded in daily routines due to their ritualization. Research limitations/implications This work takes part of the debates on how to study households’ daily life, and challenges the understanding of daily life activity more globally than just by the prism of isolated actions. For that, this study uses the concepts of routines and rituals. They are relevant to describe and to capture the tangle of practices composing food activities. The study shows that the material dimensions, the pressure of time, the commitments and the social relations condition the global arrangement of the food practices in a variable way. Practical implications Such results offer new perspectives for intervening on households’ daily consumption by understanding the global dynamics of food routines. Originality/value This work contributes to a better understanding of consumers’ food practices and routines and to a practice-change perspective considering constrained and routinely constructed lives.
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Garanti, Zanete, and Aysen Berberoglu. "Cultural Perspective of Traditional Cheese Consumption Practices and Its Sustainability among Post-Millennial Consumers." Sustainability 10, no. 9 (September 6, 2018): 3183. http://dx.doi.org/10.3390/su10093183.
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(1) Background: The consumption of traditional foods has been linked to economic, social, and environmental sustainability; therefore, the main challenge of a changing marketplace is to ensure that young generations continue consuming traditional products. The current study uses a consumer culture theory (CCT) perspective to examine the following: (1) the way individuals use their traditional products to identify themselves with the culture and to feel that they are a part of the community, (2) the underlying values that turn young consumers into loyal customers of hellim/halloumi cheese, and (3) its implications to hellim/halloumi producers. (2) Methods: A qualitative research method is applied to study the perceptions of post-millennials towards traditional cheese products from a cultural perspective. (3) Results: The results of the study reveal that loyalty towards traditional food products amongst post-millennials is build based on (1) the memories that surround the food, (2) the rituals that preparing and eating a food involve, and (3) the identity that it builds, allowing people feel sense of belonging to their ethnic group. (4) Conclusions: Loyalty amongst post-millennials towards traditional food products tends to be emotional, rather than rational or behavioral. It allows us to present both theoretical and managerial implications. It also calls for more empirical research to understand the changing marketplace and post-millennials’ consumption habits.
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Dahill, Lisa. "Eating and Being Eaten: Interspecies Vulnerability as Eucharist." Religions 11, no. 4 (April 20, 2020): 204. http://dx.doi.org/10.3390/rel11040204.
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Living in a time of urgent ecological crisis, Christians need outdoor ritual experience of their faith: of what is wild, of the living Earth, stranger faces of the divine: taking eco-alienated people out of the building and into the streets, the river, the forest. Moving liturgy outdoors makes possible an opening to both human and more-than-human strangeness on their own terms, in actual, present, sensory experience. It also opens worshipers’ experience of the Christian sacraments into the disconcerting realm of our bodies’ physical edibility to other creatures: the possibility of our own flesh becoming food. Using the work of Val Plumwood, David Abram, and Eric Meyer, this paper examines Eucharistic ritual language and theologies of resurrection as these contribute to a worldview that maintains a human versus food dualism incommensurate with biological processes. Ultimately, the paper calls for Eucharistic practices that allow participants to pray being prey.
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Chugrov, S. V., and A. V. Malov. "Food sovereignty and education: A Japanese type of harmonization." RUDN Journal of Sociology 19, no. 4 (December 15, 2019): 665–77. http://dx.doi.org/10.22363/2313-2272-2019-19-4-665-677.
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Every civilization has specific social-cultural rituals for eating, and contemporary Japan is a particularly interesting case. The architects of the Japanese food policy use a special respect for food in two ways: first, as a tool of soft power to spread Japanese influence worldwide; second, as an effective way to ensure food security. It is the second component that interests the authors. The article identifies key issues of Japan’s food policy. Based on the institutional analysis and the food regime theory, the authors identify the structural nature of food import dependency of the Land of the Rising Sun. The combination of the comparative approach and retrospective analysis allowed to discover a number of elements that are closely connected with the idea of food sovereignty, especially the concept of shokuiku (food education). Based on the historical-genetic method, the authors suggest a cognitive route of the terminological unit “from the component of folklore to the legislative act” and identify structural-functional features of the Basic Law ( Shokuiku Kihon-ho ). The analysis of three Basic Plans for promotion of Shokuiku proved the institutional reorientation of Japan to collectivism, healthy lifestyle and dietetics of younger generations. Despite the fact that effectiveness of re-profiling was verified by empirical data, the article provides a critical analysis of shokuiku as well. The state monopoly on food knowledge and risk discourse legitimize ideologies, generate alarmist feelings and lead to food nationalism.
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green, julie. "The Last Supper." Gastronomica 11, no. 1 (2011): 81–83. http://dx.doi.org/10.1525/gfc.2011.11.1.81.
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Texas, home to cattle ranches and more death-row executions than any other state, doesn’t allow steak for a final meal. If you order steak in Texas, you get hamburger. I have always been focused on food. As a kid, I won eating contests; these days I grow organic produce. The years I spent in Oklahoma, which has the highest per capita rate of executions, turned my interest in food toward final meals. The Last Supper is a series of ceramic plates illustrating final meal requests in the United States. Starting in Norma, Oklahoma in 1999, I have painted 420 plates to date. I plan to continue adding fifty more each year until capital punishment is abolished. When looking at the inmates’ humble choices, it is important to note that while rituals and traditions vary, most states limit final-meal allowances to twenty dollars. Maryland is the only state that does not allow any meal selection. A last cigarette is permitted in some prisons. Alcohol is prohibited in all. Texas denies bubble gum. Sometimes requests provide clues about personality, race, and region. An Oregon inmate’s final meal request closed with “I would appreciate the eggs hot.” And who wouldn’t? The Last Supper plates have travelled to nine states and the UK. The project has been included in the book Confrontational Ceramics by Judith Schwartz, on the radio program The Splendid Table and on Southern California Public Radio.
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Papadaki, Angeliki, Constantine Vardavas, Christos Hatzis, and Anthony Kafatos. "Calcium, nutrient and food intake of Greek Orthodox Christian monks during a fasting and non-fasting week." Public Health Nutrition 11, no. 10 (October 2008): 1022–29. http://dx.doi.org/10.1017/s1368980007001498.
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AbstractObjectiveTo assess the Ca, nutrient and food intake of Greek Orthodox Christian monks during a vegetarian-type fasting week, compared with their normal diet.DesignDietary data collection (using 7 d weighed food records), anthropometric and blood pressure measurements, as well as serum glucose and lipid analyses, were performed during Palm Sunday week (fasting) and the week following Pentecost Sunday (non-fasting). Mean daily nutrient and food (g/d) intakes were calculated from the food records.SettingThe study took place in two monasteries in the Municipality of Heraklion, Crete.SubjectsThe study involved ten healthy monks aged 25–65 years, with BMI > 30 kg/m2, who had been performing fasts for the last 24·4 (sd10·4) years and lived in monasteries in Crete during April–June 2005.ResultsNutrient and food intake profiles were more favourable during the fasting week, when participants had lower intakes of total and saturated fat andtrans-fatty acids, and higher intakes of dietary fibre, Fe, folate, legumes and fish/seafood. Ca intake was lower when participants fasted, whereas consumption of dairy products, meat and eggs increased significantly in the non-fasting week. Systolic blood pressure was significantly higher, whereas blood lipid levels were more favourable during the fasting week.ConclusionsThe periodic vegetarianism recommended by the Greek Orthodox Church contributes to the favourable profiles of several biomarkers of health among this sample of monks. The fasting rituals described are an important component of the traditional diet of Crete and should be emphasised in nutrition education programmes promoting this Mediterranean eating pattern.
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Chitakunye, Pepukayi, and Amandeep Takhar. "Consuming family quality time: the role of technological devices at mealtimes." British Food Journal 116, no. 7 (July 1, 2014): 1162–79. http://dx.doi.org/10.1108/bfj-12-2012-0316.
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Purpose – The purpose of this paper is to explore how technological devices impact on family mealtime rituals. The intention is to understand how the consumption of technological devices transforms eating practices, and how the meanings of family quality time are continuously evolving through the consumption of mobile media devices. Design/methodology/approach – Insights are drawn from two independent, ethnographic studies that adopted an interpretive approach which employed multiple methods, including 63 visual diaries; 40 written diaries; observations in schools, homes, and Sikh temples (73 items observed), and 66 in-depth interviews. Both studies involved children, aged between 13 and 17 years within the UK, and were conducted for a period of over 12 months each. Informants were recruited through interaction with schools, Sikh temples and the Sikh community. Findings – The findings reveal interplay between family quality time, and the consumption of technological devices such as smartphones, laptops, tablets, ipods and their associated application packages. Of particular interest is how these devices transfer cultural meanings surrounding family mealtime interactions. The paper uncovers how family quality time is altered and evolved in form, but not ultimately abandoned, and argues that the pervasive nature of technology at mealtimes has implications into food cultures and identity. Originality/value – The encroachment of media devices on the food environment has often been described with negativity. However, this study tells a different, yet positive tale about transformations in social institutions such as the family and the school as a consequence of the consumption of technological devices at mealtimes.
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Turgeon, Laurier. "Food Heritage and the Construction of Territory." Ethnologies 36, no. 1-2 (October 12, 2016): 467–83. http://dx.doi.org/10.7202/1037618ar.
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In the Western academic tradition, tangible cultural heritage (monuments, buildings, sites and material objects) has generally been considered as a privileged means of constructing places and territory, whereas intangible cultural heritage (oral traditions, arts, crafts, feasts, rituals, song, music, dance) have been associated with the identification of ethnic groups. This article aims to demonstrate that intangible cultural heritage can also be a powerful means of the construction of place, through a case study that shows how the consumption of home-grown agricultural products in Quebec transforms territories into places of heritage. This transformative process is accomplished, first, by the symbolic production and consumption of place. By clearly identifying the place of origin of the product on the label, in writing as well as in image, the act of eating homegrown products entails a displacement of territory from their place of production to their place of incorporation. The distant and the faraway are brought home and made familiar. To further reinforce the domestication of place, the consumer is invited to come and purchase the homegrown product at the place of production and to bring it back home with him. Second, these places areheritagitizedthrough the social production and consumption of time. Homegrown products are expressions of the continuity of place through the material conservation of food (dehydration, salting, freezing, etc.), the process of ageing itself and, more importantly, the transmission of their intangible qualities (traditional knowledge, transmission of receipts, preservation of taste). These practices become specific to a place to the point that they give the product a distinctive taste that is passed on from generation to generation. It is through taste that the memory of people and place is reactivated. The author of the article further suggests that it is these intangible elements which most efficiently and forcefully express the heritage of place.