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Journal articles on the topic 'Religion and food'

Author: Grafiati

Published: 3 June 2025

Last updated: 31 July 2025

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1

Vallely, Anne. "Food and Religion." Religious Studies and Theology 35, no. 2 (2016): 117–22. http://dx.doi.org/10.1558/rsth.32547.

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Harvey, Graham. "Respectfully eating or not eating: putting food at the centre of Religious Studies." Scripta Instituti Donneriani Aboensis 26 (April 13, 2015): 32–46. http://dx.doi.org/10.30674/scripta.67445.

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With reference to data drawn from both ethnology and ethology, I argue that studying foodways does not merely add additional information about religions, but enables better understanding of religion. Rather than defining religion cognitively in relation to beliefs and believing (modernist tropes that have shaped the study of religion) I explore the effect of defining religion in relation to the questions, ‘what do you eat?’ and ‘with whom do you eat?’

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Dugan, Beth. "Religion and Food Service." Cornell Hotel and Restaurant Administration Quarterly 35, no. 6 (1994): 80–85. http://dx.doi.org/10.1177/001088049403500615.

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4

Jedlecka, Wioletta. "Wegetarianizm we współczesnych religiach światowych. Zarys problemu." Filozofia Publiczna i Edukacja Demokratyczna 5, no. 1 (2018): 263–78. http://dx.doi.org/10.14746/fped.2016.5.1.14.

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A purpose of this article is expressing the very interesting issues concerning the ritual sphere of big religions of world. In particular it concerns diet provisions referring to food of the animal origin. Principles of the religion determine in this situation, what kind of food is allowed to the consumption. Is a question, whether it is possible to separate the religion from the vegetarianism? Religions differ from themselves. However they agree as for the need for the moral behaviour and ethic. A charity and sympathizing towards the poor one are core values. These values are valued highly by

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Finch, Martha. "Food Matters." Bulletin for the Study of Religion 46, no. 2 (2017): 3–8. http://dx.doi.org/10.1558/bsor.33088.

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Each week in my religion and food course during Spring 2016, a student or I brought foods related to the religious group we were studying into the classroom for all to try. With the first dish they tasted, students asked, “So what makes this food ‘religious’?” This question formed the central theme throughout the semester as we wrestled with what religion is in the context of food and foodways: the network of material aspects (food itself; practices like growing, distributing, cooking, eating; sensory experiences such as taste) and conceptual aspects (ideas, meanings, metaphors, symbols, value

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Brown, Rachel. "Bread Beyond Borders." Bulletin for the Study of Religion 46, no. 2 (2017): 9–17. http://dx.doi.org/10.1558/bsor.32260.

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In this article I rely on Tweed’s theory of religion as found in Crossing and Dwelling (2006) to inform my exploration of how transnational identities are negotiated through food. I show how food is an ideal lens through which to see Tweed’s theory at work on the ground, in the lives, and bodies, of transnational migrants. Focussing on the last five words of Tweed’s definition of religion, namely that religions “make homes and cross boundaries,” I address how food plays the same role that Tweed posits for religion in the processes of home making and boundary crossing. Using examples from my et

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Bahia, Joana. "Exu: The Mouth that Eats All? The Paradoxes of Gifts and Counter-Gifts in Quimbanda." Studia Religiologica 56, no. 4 (2024): 1. https://doi.org/10.4467/20844077sr.23.013.20994.

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The present work analyses the importance of ritual foods in Quimbanda, especially food demands – that is, food that is not eaten, but is made for negative tasks based on the logic of counter-gift or Counter-Axé. We conducted fieldwork and interviews with Quimbanda masters and apprentices, and we engaged with a few of the authors who address the topic with regards to thoughts about the theoretical field that deals with religious foods in Afro-Brazilian religions. Religious food has a fundamental dimension in Quimbanda, being an act of transformation and a key element in religion.

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Outreville, Jean-François. "Wine Consumption and Religions: A Research Note." Beverages 7, no. 4 (2021): 70. http://dx.doi.org/10.3390/beverages7040070.

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The relationship between religions around the world and alcohol consumption is a well-known debated issue since many religions forbid it. However, the specific relationship with wine consumption has never been empirically investigated. For some religions, such as the Catholic religion, wine has a specific place. The purpose of this short communication is to analyze how the role of religions could determine the level of wine consumption in a representative panel of countries. A single equation analysis is based on a cross section of 52 countries for the period 2010–2013. The results give more s

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Dhar, Aurup Ratan, Azusa Oita, and Kazuyo Matsubae. "The Effect of Religious Dietary Cultures on Food Nitrogen and Phosphorus Footprints: A Case Study of India." Nutrients 13, no. 6 (2021): 1926. http://dx.doi.org/10.3390/nu13061926.

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The excessive consumption of nitrogen (N) and phosphorus (P), two vital nutrients for living organisms, is associated with negative environmental and health impacts. While food production contributes to a large amount of N and P loss to the environment, very little N and P is consumed as food. Food habits are affected by multiple regulations, including the dietary restrictions and dictates of various religions. In this study, religion-sensitive N-Calculator and P-Calculator approaches were used to determine the impact of religious dietary culture on the food N and P footprints of India in the

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10

Desjardins, Michel. "Teaching about Religion with Food." Teaching Theology and Religion 7, no. 3 (2004): 153–58. http://dx.doi.org/10.1111/j.1467-9647.2004.00205.x.

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11

Zeller, Benjamin E. "“Food (Not) from a Truck”." Worldviews: Global Religions, Culture, and Ecology 25, no. 1 (2021): 91–106. http://dx.doi.org/10.1163/15685357-20211006.

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Abstract This article charts the major concepts, theoretical and methodological models, and approaches used by teachers and scholars of religion and food, with a focus on how such concepts may be embedded within courses on religion and nature. The article first introduces central topics such as foodways, the food cycle, and some key concepts within the cultural study of religion, nature, and food. Second, it notes how the study of religion, nature, and food requires drawing from the tools of food studies, religious studies, diet/nutritional studies, and cultural studies, among others. Finally,

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Tayob, Shaheed. "Ethical Practice, Trade, and Food: Muslim Restaurants in South Mumbai." Journal for the Study of Religion 35, no. 2 (2023): 1–22. http://dx.doi.org/10.17159/2413-3027/2022/v35n2a3.

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The production, consumption, and distribution of food is central to many religious practices and often considered distinct from the capitalist imperative to market, commodify, and profit. Yet, even scholarship that overcomes the now outdated binary of morality or religion versus the immoral market, continues to represent religion as a distinct sphere of life, with a moral content contrasted or compared to market practice. It is considered an achievement to note how religious practice exhibits affinities with market developments. There is little recognition of how religions as discursive tradit

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Tite, Philip. "Teaching and Theorizing Religion and Food." Bulletin for the Study of Religion 46, no. 2 (2017): 2. http://dx.doi.org/10.1558/bsor.33986.

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Editor's introduction to Bulletin for the Study of Religion on the thematic issue "teaching and theorizing religion and food". Briefly touches on the rise of scholarship on food and religion, especially along pedagogical lines, and uses his own course on the topic as a beginning point to present the set of articles to follow.

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14

Hackman-Aidoo, Alexander, and Constantine K. M. Kudzedzi. "To Eat or Not to Eat: Towards a Functional Definition of ‘Food Taboo’." Ghana Journal of Religion and Theology 11, no. 1-2 (2022): 55–73. http://dx.doi.org/10.4314/gjrt.v11i1-2.4.

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Several studies have explored the close affinity between religion and food. It is evident from such studies that food plays a ritual role in most world religions. On the social level, food creates group identity and offers reasons for group interaction. Studies have also shown that food preferences are culture-specific. As a result, nearly all societies have rules on what may or may not be consumed. This selection and/or rejection of food substances have been described by many as ‘food taboo’. Nonetheless, the term in its strictest sense may present some conceptual challenges, and thus require

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15

Mirghani, Mohamed Elwathig Saeed, Amal Elgharbawy, Haruna Jaiyeoba, and Wan Syibrah Hanisah Wan Sulaiman. "HALALAN TOYYIBAN FLANKED BY RELIGION, REGULATION AND GLOBALIZATION." Chemical and Natural Resources Engineering Journal (Formally known as Biological and Natural Resources Engineering Journal) 7, no. 1 (2023): 10–20. https://doi.org/10.31436/cnrej.v7i1.81.

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ABSTRACT: Nowadays food production and nutrition are among the biggest challenges. Globalization has drawn attention to inequalities in access to food and issues of food quality. It has also increased awareness about the importance of healthy and sustainable production of safe and wholesome nutrition. The Islamic term ‘Halal’ means ‘fit’ or ‘proper’ and signifies foods conforming to Muslim dietary law. Halalan Toyyiban products are subject to elaborate Islamic law, rules that have warranted the new products globalization regulations. Kosher stands as mandatory for Jew's dietary law almost the

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swetnam, susan h. "Of Raspberries and Religion." Gastronomica 12, no. 2 (2012): 59–65. http://dx.doi.org/10.1525/gfc.2012.12.2.59.

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At the Monastery of St. Gertrude in Cottonwood, Idaho, evolving foodways have enabled Benedictine nuns to adapt to their evolving role as religious women over the past century. Early spare, simple foods reflected strict monastic practices inherited from the nuns’ enclosed European order, but physical labor and bishops’ insistence on outside service soon necessitated a more rich and balanced diet. After Vatican II, new mealtime practices that allowed sisters to converse during meals and choose dining companions (versus sitting in rank order in silence) helped them adjust to a new ethos of coope

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17

Leslie, Paula, and Judith Broll. "Eating, Drinking, and Swallowing Difficulties: The Impacts on, and of, Religious Beliefs." Geriatrics 7, no. 2 (2022): 41. http://dx.doi.org/10.3390/geriatrics7020041.

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Eating, drinking, and swallowing (EDS) are fundamental to the biomechanical model of the body. They are the processes by which the body obtains fuel essential for existence but are so much more than this mere function. What, when, and how we eat, with whom, even what we do not eat, and when we do not eat, are not physiological restrictions. The Equality Act 2010 prohibits discrimination of patients based on a list of protected characteristics, including religion. There is a paucity of literature addressing religion and EDS issues despite most religions having laws regarding food sourcing, prep

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18

Bailey, Emily. "Making Sense of Religion and Food." Bulletin for the Study of Religion 46, no. 2 (2017): 18–24. http://dx.doi.org/10.1558/bsor.32163.

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When looking at eating beyond physical nourishment, British anthropologist Mary Douglas (1921-2007) defined food as a cultural system, or code that communicates not only biological information, but social structure and meaning. What can a study of food and faith teach us, as scholars of religion, that we might not otherwise know? This article outlines thematic and pedagogical approaches to teaching food and religion through the lens of five semesters of teaching this course to undergraduate and graduate students. In it, I explore the topics of Food memory and community; Food and scripture; Foo

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19

Feeley-Harnik, Gillian. "Religion and Food: An Anthropological Perspective1." Journal of the American Academy of Religion LXIII, no. 3 (1995): 565–82. http://dx.doi.org/10.1093/jaarel/lxiii.3.565.

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20

Prawira, Reggy Renanta, and Christian Haposan Pangaribuan. "Your pet and god: A religious case on the antecedents of pet food buying behavior." Multidisciplinary Science Journal 6, no. 6 (2023): 2024076. http://dx.doi.org/10.31893/multiscience.2024076.

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Religion is one of the most important aspects for Indonesians. The relationship between religion and pet food buying behavior may seem absurd at first, but this research has shown that religion indeed plays a definitive role in the outcome of Indonesian’s pet food buying habits. The paper researched the relationships between how close one is with their pets, the presence of religious cues in pet food packaging, on the propensity to purchase pet food, all the while keeping religion in mind using the theory of planned behavior. This study uses the services of an online survey from Google Forms a

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21

Lukas, Alma Victoria Anastasia, Izak Y. M. Lattu, Tony Tampake, and Irene Ludji. "Ritual Rukat’tu sebagai Ruang Liminalitas dalam Perjumpaan Agama Kristen dan Jingitiu di Sabu Barat." Jurnal Ilmiah Religiosity Entity Humanity (JIREH) 6, no. 2 (2024): 169–80. https://doi.org/10.37364/jireh.v6i2.239.

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Interfaith encounters and dialogue in Indonesia have always focused only on official religions recognized by the Indonesian government. The purpose of this research is to further examine the encounter between official religions in Indonesia, specifically Protestant Christianity and the indigenous religion (ancestral religion) in West Sabu. The people of Sabu have an indigenous religion called Jingitiu. The encounter between Christianity and Jingitiu occurs in the rukat'tu ritual as a liminal space and the creation of social recognition of Jingitiu. The research method used is qualitative with

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22

Syed, Sumera, Fauziah Ahmad, and Syed Shah. "Tapping into food industry: A comparative dual-model study of religion and culture on food products’ purchase intention." Journal of Mediterranean Tourism Research 1, no. 1 (2021): 1–11. http://dx.doi.org/10.5038/2770-7555.1.1.1001.

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Due to increased trend of globalization and immigration to advanced countries during the past decade, Halal food consumers are being observed not only in Islamic countries but also in Western European countries. Moreover, the concepts of hygiene, quality and cleanliness, being often related to Halal food, make it equally favorable for consumption to non-Muslims. However, this vast area of Halal food sector still needs further exploration. Though recent studies have, to some extent, tried to explore the impact of religiosity on Halal food purchase intention, but still the impact of religion on

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23

He, Yugang, and Wanting Tian. "Religious Participation: Does It Shape Food Consumption?" Religions 14, no. 3 (2023): 350. http://dx.doi.org/10.3390/rel14030350.

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As an informal system, religion has a profound effect on all facets of our society. In reality, previous studies have investigated the consequences of religion on education, health, and others. Consequently, the purpose of this article is to examine the impact of religious participation on food consumption in China. Using data from the 2018 Chinese General Social Survey for an empirical study, the findings suggest that religious participation reduces food consumption. In the meantime, replacement food consumption (food2) is used for the robustness test. The findings confirm the argument that r

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24

Nurjanah, Tia Amalia, Ilim Abdul Halim, and Rika Dilawati. "Vegetarianism as religious observance: Comparative Study of Maitreya Buddhists and Adventist Christians." Subhasita: Journal of Buddhist and Religious Studies 1, no. 1 (2023): 17–38. http://dx.doi.org/10.53417/jsb.91.

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Religion is a human guide in living life. Religion regulates all aspects of life so that humans will always be good people to God and to fellow human beings. They are included in the selection of food consumed daily both in Buddhist Maitreya and Adventist Christianity. Each religion has regulations on how to choose food and become a vegetarian for each adherent. This study aims to discover the vegetarian tradition in Maitreya Buddhism and Adventist Christianity, along with the agreements and differences between the two religions. The research model used is qualitative research. While the metho

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Hewamanage, Wimal. "A Critical Review of Dietary Laws in Judaism." International Research Journal of Engineering, IT & Scientific Research 2, no. 3 (2016): 91. http://dx.doi.org/10.21744/irjeis.v2i3.44.

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In this article, the author has already discussed about laws in Judaism, that are the key dietary laws in Judaism, commentary of dietary laws, vegetarianism and Judaism, the slaughter house, and why there are especial laws in Judaism. As a religion, contained; a great history, literature, culture and ritualistic customs it shows its identity among other world religions. Having vegetarian food has been appreciated in Judaism in its early history like other world religions. As the second step it has been allowed for vegetarian and non-vegetarian food introducing some ethical instruction on the s

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McClymond, Kathryn. "Religion, Food, & Eating in North America." Material Religion 12, no. 4 (2016): 527–28. http://dx.doi.org/10.1080/17432200.2016.1242572.

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Bailey, Emily. "Religion, Food, and Eating in North America." Food, Culture & Society 19, no. 1 (2016): 195–96. http://dx.doi.org/10.1080/15528014.2016.1145404.

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Lascu, Dana-Nicoleta, Christopher Cotter, Mari Sato, and Timothy Wing. "Indicators of product quality: faith labels as branding tools." Innovative Marketing 12, no. 2 (2016): 28–31. http://dx.doi.org/10.21511/im.12(2).2016.04.

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Halal and kosher foods are a growing sector in the food processing industry (Maddock, 2014). While halal and kosher labels primarily target Muslim and Jewish consumers adhering to laws that govern the production of “pure, safe, acceptable foods, consumers who do not follow either religion are increasingly showing a preference for foods with a halal or kosher label” (Maddock, 2014). This study attempts to assess whether consumers in the United States who do not follow either religion may perceive halal or kosher labels to signal a higher quality product. The study explores consumers’ understand

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Nallala, Srinija, Shankar Priyanka, Daniel Madhvi, and Sanjeet Kuril. "Comprehensive Review on the Role of Religious Beliefs on Dietary Pattern of Population." International Journal of Environmental and Agriculture Research 11, no. 4 (2025): 137–42. https://doi.org/10.5281/zenodo.15435014.

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<strong>Abstract</strong><strong>—</strong> The influence of religion on food habits in various cultures and societies is examined in this article. Throughout history, religion has strengthened social cohesiveness and cultural identity by influencing dietary preferences, meal plans, and fasting customs. In addition to dictating what is allowed or prohibited, religious beliefs can have an impact on mealtime customs, food preparation techniques, and moral issues around food consumption. In order to comprehend how religious teachings affect both individual and societal food practices, this

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Zeller, Benjamin E. "Religion as Embodied Taste." Body and Religion 1, no. 1 (2017): 10–30. http://dx.doi.org/10.1558/bar.32834.

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This article offers a model of conceptualising religion as taste. Using religion and food as a point of entry, it demonstrates how modelling religion as taste permits attention to such concepts as embodiedness, the place of the senses within religious experience, the relation of memory to experience, and the mediation of culture. I draw on the cognitive and biological science of taste, and argue that religion functions analogously to this sense, experienced through the brain, body, and mind. The article uses the intersection of religion and food, and religion and visual taste, to develop the t

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Smoak, Jeremy D. "Domestic Religion in the Southern Levant: A Material Religion Approach." Avar: An Interdisciplinary Journal of Life and Society in the Ancient Near East 1, no. 2 (2022): 213–45. http://dx.doi.org/10.33182/aijls.v1i2.1652.

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The present study examines how a material religion approach might be applied meaningfully to the study of domestic religion in the southern Levant. Despite the abundant material evidence from the archaeological record, locating religion in the house continues to pose certain challenges, in terms of both definition and visibility. We see in past studies that much of the larger effort of studying the material culture rests in attempts to explain how materials reflect religious belief or to determine functional meanings. This is particularly the case in the study of those remains from domestic co

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Qian, Long, Feng Li, Xia Zhao, Hongbo Liu, and Xiaojie Liu. "The Association between Religious Beliefs and Food Waste: Evidence from Chinese Rural Households." Sustainability 14, no. 14 (2022): 8555. http://dx.doi.org/10.3390/su14148555.

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This paper investigates the Chinese rural household food waste issue from the unique perspective of religious beliefs based on 1380 samples in 26 provinces in mainland China. By using the count regression approach model, it is found that about 2.30% of the home meal is wasted on average for Chinese rural households. The empirical results reveal that religion has a significantly negative impact on residents’ food wastage, and religious rural households waste less food than their counterparts. Taking into account the possible omission of variables and selection bias, the above conclusion is stil

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Shipman, Dilistan, and Beril Durmus. "The Effect of Culture on Food Consumption; a Case of Special Religious Days in Turkey." Journal of Food Research 6, no. 2 (2017): 92. http://dx.doi.org/10.5539/jfr.v6n2p92.

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Cultural beliefs and traditions influence the consumption and the preparation of certain foods especially in special times in different cultures. Religion and traditions in different cultures lead to restrictions of some food from the diet. Culture and religion influence food consumption patterns. This paper documents how culture, religion and traditional knowledge impacts the food purchasing behavior and food choices. Most people in Turkey are Muslims and traditionally, their food consumption is influenced by the culture especially in Ramadan which involves religious fasting days and Ramadan

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Power, Madeleine, Neil Small, Bob Doherty, Barbara Stewart-Knox, and Kate E. Pickett. "“Bringing heaven down to earth”: the purpose and place of religion in UK food aid." Social Enterprise Journal 13, no. 3 (2017): 251–67. http://dx.doi.org/10.1108/sej-06-2017-0035.

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Purpose This paper uses data from a city with a multi-ethnic, multi-faith population to better understand faith-based food aid. The paper aims to understand what constitutes faith-based responses to food insecurity, compare the prevalence and nature of faith-based food aid across different religions and explore how community food aid meets the needs of a multi-ethnic, multi-faith population. Design/methodology/approach The study involved two phases of primary research. In Phase 1, desk-based research and dialogue with stakeholders in local food security programmes were used to identify faith-b

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Mahendra, Mhd Rafiza, Safri Andy, and M. Faishal. "Konsep Makanan Halal dan Haram dalam Perspektif Islam dan Kristen." ANWARUL 3, no. 4 (2023): 843–53. http://dx.doi.org/10.58578/anwarul.v3i4.1509.

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Religion is a value system, and as such, it creates its own conflicts and challenges for experts and their adherents to arrive at values that are agreed upon by all parties. Humans need religion to fulfill their material needs, such as physical, biological and social needs, as well as their spiritual needs in order to function in society. As a result, God expects people to work hard to earn their gift sand food in a morally acceptable way. Humans always need food, which is one of their basic needs. Food processing must be good and right so that it is beneficial to the body. Anything made from

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Park, Junkyu, Mark A. Bonn, and Meehee Cho. "Sustainable and Religion Food Consumer Segmentation: Focusing on Korean Temple Food Restaurants." Sustainability 12, no. 7 (2020): 3035. http://dx.doi.org/10.3390/su12073035.

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As demand for temple food has significantly grown, this study’s objective was to conduct a market segmentation analysis of temple food consumer motives in order to develop effective marketing strategies. The study identified six motives specific to Korean temple food consumption representing “health-oriented,” “ethical vegetarianism,” “meditative mindfulness,” “educational experience,” “taste,” and “environment protection.” Motives were then used to generate four distinct temple food groups named Highly Motivated, Vegetarian, Environment-Oriented and Minimally Motivated. This study provided us

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Northcoot, Michael S. "Rubbish, Recycling and Religion: Indonesia’s Plastic Waste Crisis and the Case of Rumah Kompos in Ubud, Bali." International Journal of Interreligious and Intercultural Studies 3, no. 1 (2020): 1–19. http://dx.doi.org/10.32795/ijiis.vol3.iss1.2020.680.

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Indonesia is the second largest global source of marine plastic after China. Plastic waste, together with toxic smoke from extensive unregulated rubbish burning in homes and businesses, are grave public health threats in Indonesia. This paper presents a case study in Ubud, Bali of a community-based recycling and waste sorting project - Rumah Kompos –which demonstrates the potential of religious wisdom and belief to contribute to help solve Indonesia’s waste problem. The cultural role of religions in the case study is part of a larger Indonesian, and world religions, phenomenon in which churche

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Fuller, Robert C., and Daniel Sack. "Whitebread Protestants: Food and Religion in American Culture." Journal of American History 88, no. 4 (2002): 1605. http://dx.doi.org/10.2307/2700742.

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Mandeville, Elizabeth, and Anna S. Meigs. "Food, Sex, and Pollution: A New Guinea Religion." Man 20, no. 3 (1985): 578. http://dx.doi.org/10.2307/2802483.

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40

Taverner, Charlie. "Food, Religion and Communities in Early Modern Europe." Cultural and Social History 16, no. 5 (2019): 666–68. http://dx.doi.org/10.1080/14780038.2019.1704450.

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41

Ramp, William, and Daniel Sack. "Whitebread Protestants: Food and Religion in American Culture." Sociology of Religion 63, no. 4 (2002): 546. http://dx.doi.org/10.2307/3712311.

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42

Miles, Margaret R. "Religion and Food: The Case of Eating Disorders." Journal of the American Academy of Religion LXIII, no. 3 (1995): 549–64. http://dx.doi.org/10.1093/jaarel/lxiii.3.549.

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Johnson, Greg, and Siv Ellen Kraft. "Standing Rock Religion(s)." Numen 65, no. 5-6 (2018): 499–530. http://dx.doi.org/10.1163/15685276-12341510.

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Abstract This article addresses emergent religious formations at protest scenes in the broader context of indigenous organization and identity-building. Our central example is the Standing Rock protest in North Dakota, 2016–2017, a local encampment-based event that quickly expanded into an international indigenous peoples’ movement. We argue that religion was a key register in the camps, during direct actions, and in solidarity actions around the world, primarily expressed through a limited selection of key terms: water is sacred, water is life, Mother Earth, and ceremony. We argue, moreover,

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Otunola, Gloria Aderonke, and Danik Martirosyan. "Choosing Suitable Food Vehicles for Functional Food Products." Functional Foods in Health and Disease 11, no. 2 (2021): 44. http://dx.doi.org/10.31989/ffhd.v11i2.764.

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Globally, there is a growing demand for functional foods that provide health benefits without changing current dietary habits. However, the world is made up of diverse societies that consist of a wide range of individuals from different ethnic and cultural backgrounds associated with different food choices and preferences. Functional foods resemble traditional foods but have been designed and tailored to confer physiological and health benefits that go beyond their nutritional function. Of the seven-step cycle involved in functional food production, choosing a suitable food vehicle as a carrie

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Maretalinia, Maretalinia, Dyah Suryani, and Yayu Angriani. "General Characteristics of Eastern Indonesian Household Dietary Diversity Score." AMPLITUDO : Journal of Science and Technology Innovation 3, no. 2 (2024): 97–103. http://dx.doi.org/10.56566/amplitudo.v3i1.146.

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Household dietary diversity score (HDDS) is a crucial indicator of food security and nutritional outcomes. The data collection was done from 2017 to 2018 in Eastern Indonesia. This study aimed to capture the characteristics of HDDS based on district, province, religion, and head of household age. This study used secondary data from the Coastal Community Development Project (CCDP), IFAD Impact Assessment Survey 2018. The total sample of this study was 2,884 households. The HDDS was calculated based on the score of 12 food groups and presented in a bar graph using STATA version 17. The result re

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Jores, Drend, Mohamad Taha Arif, and Md Mizanur Rahman. "Factors Associated with Food Hygiene Practices Among Street Food Vendors in Padawan, Sarawak." Borneo Journal of Resource Science and Technology 8, no. 1 (2018): 56–65. http://dx.doi.org/10.33736/bjrst.824.2018.

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The safety and quality of street foods are still questionable. Street food vendors are often poorly educated and untrained in food safety with lack of food safety knowledge and poor hygiene practice. This study aims to identify the factors associated with hygienic practice of food safety among the streets food vendors in Padawan district, Sarawak. This was a cross-sectional study conducted in Padawan, Sarawak. Data was collected by face to face interview using a validated structured questionnaire. The practice of food safety was observed using a structured observation checklist. Data entry and

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Hakim, Muhammad Luqman. "Analysis of Perception and Behaviour in Choosing Halal Labels Related to Food, Pharmacy and Cosmetics at the Regional Office of the Ministry of Religion." Indonesian Interdisciplinary Journal of Sharia Economics (IIJSE) 4, no. 1 (2021): 280–86. http://dx.doi.org/10.31538/iijse.v4i1.1598.

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This is a field research to highlight the issue of halal lifestyle in East Java Regional Office employees. This problem will be broken down into two basic problems, namely; firstly how is the halal lifestyle perception related to food, pharmacy and cosmetics among employees in the Ministry of Religion of East Java Province, and second how is the halal lifestyle behavior related to food, pharmacy and cosmetics to employees in the Ministry of Religion of East Java Province. Data obtained through questionnaires to respondents with purposive sampling technique. The analytical method in this study

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Scharnick-Udemans, Lee-Shae Salma. "Religion: The Final Frontier of the Rainbow Nation." Religion and Theology 27, no. 3-4 (2020): 250–74. http://dx.doi.org/10.1163/15743012-02703005.

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Abstract This article assesses the ways in which religious diversity and religious pluralism are asserted and negotiated within the context of contemporary South Africa through scrutinising the Christian Friendly Products campaign which advocates against the ubiquity of the halaal food symbol and halaal food in South Africa. Halaal is an Islamic term, which refers to food products that are ritually permissible for consumption by Muslims. The campaign claims that the visible presence of halaal food in public spaces undermines the rights of Christian consumers, is an affront to the beliefs of Ch

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Ezzy, Douglas. "Food, Sex and Strangers: Understanding Religion as Everyday Life." Journal of Contemporary Religion 29, no. 3 (2014): 569–70. http://dx.doi.org/10.1080/13537903.2014.945775.

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Yoacham, Javier. "Food, sex & strangers: understanding religion as everyday life." Culture and Religion 15, no. 2 (2014): 252–54. http://dx.doi.org/10.1080/14755610.2014.912878.

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