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Relevant bibliographies by topics / Salt eaters

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Academic literature on the topic 'Salt eaters'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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Journal articles on the topic "Salt eaters"

1

Walley, Carole, and Toni Cade Bambara. "The Salt Eaters." Feminist Review, no. 24 (1986): 116. http://dx.doi.org/10.2307/1394641.

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Walley, Carole. "Book Review: The Salt Eaters." Feminist Review 24, no. 1 (November 1986): 116–18. http://dx.doi.org/10.1057/fr.1986.37.

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Collins, Janelle. "Generating Power: Fission, Fusion, and Postmodern Politics in Bambara's The Salt Eaters." MELUS 21, no. 2 (1996): 35. http://dx.doi.org/10.2307/467948.

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KIM, Myung-Joo. "Women’s Sacred Space for Healing in Toni Cade Bambara’s The Salt Eaters." Literature and Religion 20, no. 3 (September 30, 2015): 1–24. http://dx.doi.org/10.14376/lar.2015.20.3.01.

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Smyth, Cherry. "Ellen Gallagher: Salt Eaters, Cherry Smyth, Hauser and Wirth, London, June - July 2006." Circa, no. 117 (2006): 90. http://dx.doi.org/10.2307/25564479.

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Le Fustec, Claude. "Nommo et Upanishad. La puissance indivise du verbe : une étude de The Salt Eaters." Anglophonia/Caliban 5, no. 1 (1999): 149–60. http://dx.doi.org/10.3406/calib.1999.1379.

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Dixon, R. M., A. White, P. Fry, and J. C. Petherick. "Effects of supplement type and previous experience on variability in intake of supplements by heifers." Australian Journal of Agricultural Research 54, no. 6 (2003): 529. http://dx.doi.org/10.1071/ar02091.

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Intakes, and variability in intakes, of a range of supplements were examined in groups (n = 10–20) of cattle grazing tropical native pasture in 24-ha paddocks. Intakes of supplement by individual animals were measured using lithium sulfate as a marker. In Expt 1, heifers (n = 160) were offered 1 of 4 supplements consisting of (i) a restricted amount of cottonseed meal (CSM); or ad libitum amounts of (ii) molasses containing 74 g urea/kg (M8U), (iii) a loose mineral mix (LMM) containing (g/kg) salt 390, urea 300, CSM 150, calcium phosphate 150, and sulfur 10, and (iv) feed block supplements containing (g/kg) molasses 494, urea 99, calcium phosphate 62, salt 62, bran 62, calcium oxide 148, and magnesium oxide 74. After 5 and 10 weeks the variation in supplement intake among heifers within a group was lower (P < 0.05) for CSM and M8U (coefficient of variation (CV) 24–37%) than for the LMM or block supplements (CV 55–118%). All heifers offered CSM or M8U consumed at least some supplement, but up to 5% and 20% of heifers were non-eaters of LMM or block supplement, respectively. Both the per�cent non-eaters of supplement and the variability in intake of these latter supplements tended (P < 0.10) to decline as the experiment progressed. In Expt 2 the same heifers were re-allocated to paddock groups and were offered ad libitum supplements of (i) M8U, (ii) molasses containing 107 g urea/kg (M12U), (iii) M8U mixed with monensin (M8U-M), or (iv) M8U mixed with meatmeal (M8U-MM). The CV of supplement intake ranged from 37 to 58%, and except in one paddock group offered M8U-MM, all heifers consumed at least some supplement. In Expt�3, paddock groups of heifers (n = 120) without, or with experience of LMM supplements during the previous dry season were offered LMM supplements containing either nil or 300�g CSM/kg. Voluntary intake of LMM supplement DM was increased (P < 0.001) by 93% by inclusion of CSM and decreased (P < 0.05) by 24% by previous experience of a similar LMM supplement. Neither variability in supplement intake (CV 66–150%) nor the per�cent non-eaters was significantly (P > 0.05) affected by previous experience of the heifers with LMM supplements or inclusion of CSM in the supplement. However, the per cent non-eaters of LMM supplement was inversely related to the mean voluntary intake of the supplement by the paddock group; when the average voluntary intake of the supplement by the paddock group exceeded 0.2 g DM/kg LW.day, then ≤10% of heifers were non-eaters of supplement. In conclusion, within groups of heifers offered LMM and block supplements the variability in intake and per cent non-eaters of supplement were higher than for cottonseed meal or molasses-urea supplements, and variability appeared to be associated with voluntary intake of the supplements.

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Mathes, Carter A. "Scratching the Threshold: Textual Sound and Political Form in Toni Cade Bambara’s The Salt Eaters." Contemporary Literature 50, no. 2 (2009): 363–96. http://dx.doi.org/10.1353/cli.0.0063.

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Hybenová, Eva, Lucia Birošová, Kristína Nagyová, Júlia Štofirová, Nikoleta Šaková, Petra Olejníková, and Barbora Kaliňáková. "Testing of selected probiotic properties of lactic acid bacteria isolated from vegetarians and meat-eaters faeces." Acta Chimica Slovaca 7, no. 1 (April 1, 2014): 38–43. http://dx.doi.org/10.2478/acs-2014-0008.

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Abstract The aim of this work was to evaluate presence and properties of lactic acid bacteria in the faeces of 240 volunteers with various nutrition habits (vegetarians versus meat-eaters). Lactic acid bacteria counts in all age groups were nearly 5 or 6 logarithmic orders. Significantly higher amounts were found in women. Subsequently, based on the age and dietary pattern of probands, four samples were selected for isolation of lactic acid bacteria and identification of isolates in order to assign them to bacterial species. About 80 lactic acid bacteria were isolated from the faeces of young (21-30 years) and older (51-60 years) vegetarians and meateaters. The identification of the isolates was based on their morphological and biochemical characteristics. Isolates belong to lactobacilli, bifidobacteria, enterococci and propionibacteria. Surprisingly, bifidobacteria were predominated in older age group. The following probiotic properties were determined: survival at low pH value, and bile salt hydrolase activity. All strains were negative in bile salt hydrolase activity, but their growth was not inhibited in the presence of bile. The results from the study of survival at low pH value showed considerable variability in both dietary groups regardless the age of probands. However, it can be concluded, that bacteria isolated from the samples of older probands were more sensitive to acid pH.

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Stanford, Ann Folwell. "He Speaks for Whom?: Inscription and Reinscription of Women in Invisible Man and The Salt Eaters." MELUS 18, no. 2 (1993): 17. http://dx.doi.org/10.2307/467931.

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Dissertations / Theses on the topic "Salt eaters"

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Hinkson, Warren. "Morrison, Bambara, Silko : fractured and reconstructed mythic patterns in Song of Solomon, The salt eaters, and Ceremony." Thesis, Université Laval, 2010. http://www.theses.ulaval.ca/2010/27566/27566.pdf.

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Ullrich-Ferguson, Loretta N. "The beauty of her survival : being Black and female in Meridian, The salt eaters, Kindred, and The bluest eye /." View online, 2008. http://repository.eiu.edu/theses/docs/32211131464907.pdf.

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Books on the topic "Salt eaters"

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Bambara, Toni Cade. The salt eaters. New York, NY: Vintage Books, 1992.

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Bambara, Toni Cade. The Salt Eaters. Women's Press Ltd,The, 2000.

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Drysdale, Jason Antonio. message to all salt eaters. CreateSpace Independent Publishing Platform, 2014.

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4

Mundy, Talbot. For The Salt He Had Eaten. Kessinger Publishing, LLC, 2004.

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Laura, Osborne, ed. The Rasta cookbook: Vegetarian cuisine, eaten with the salt of the earth : recipes. Trenton, NJ: Africa World Press, 1992.

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Osborne, Laura. The Rasta Cookbook: Vegetarian Cuisine Eaten With the Salt of the Earth : Recipes. Africa World Press, 1993.

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Book chapters on the topic "Salt eaters"

1

Williams, Dana A. "Dancing Minds and Plays in the Dark: Intersections of Fiction and Critical Texts in Gayl Jones’s Corregidora, Toni Cade Bambara’s The Salt Eaters, and Toni Morrison’s Paradise." In New Essays on the African American Novel, 93–106. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1007/978-0-230-61275-4_7.

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"Toni Cade Bambara’s The Salt Eaters: Hearing the Silent Voice of Pain." In Voices of Illness: Negotiating Meaning and Identity, 146–70. Brill | Rodopi, 2019. http://dx.doi.org/10.1163/9789004396067_009.

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"Disability in Toni Cade Bambara’s The Salt Eaters: Narrating Pain and Healing Wounds." In Narrating Illness: Prospects and Constraints, 129–38. BRILL, 2016. http://dx.doi.org/10.1163/9781848884885_014.

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Schryer, Stephen. "Civil Rights and the Southern Folk Aesthetic." In Maximum Feasible Participation. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503603677.003.0006.

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This chapter explores the persistence of community action as an ideal in post-1960s black feminist fiction, focusing on Alice Walker’s Meridian and Toni Cade Bambara’s The Salt Eaters. Both writers began their careers as social workers associated with War on Poverty programs; both were also influenced by the Student Nonviolent Coordinating Committee’s version of community action, implemented during the 1964 Freedom Summer. In their novels, Walker and Bambara explore the legacy of the civil rights movement, focusing on intraracial class divisions that community action was supposed to suture. In both novels, these divisions turn out to be ineradicable, and their persistence marks the Southern folk aesthetic—the influential version of process art that Walker, Bambara, and other black feminist writers created in the 1970s.

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"3. Tragedy and Comedy Reborn(e): The Critical Soul-Journeys in A Question of Power and The Salt Eaters." In The Tragedy and Comedy of Resistance. Philadelphia: University of Pennsylvania Press, 2000. http://dx.doi.org/10.9783/9781512819595-004.

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Zeitlin, Steve. "Free Market Flavor." In The Poetry of Everyday Life. Cornell University Press, 2016. http://dx.doi.org/10.7591/cornell/9781501702358.003.0013.

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This chapter reflects on the poetry of the palate, which it says is part of our palette of personal and cultural expressions. Tasting your favorite dish and hearing your favorite poem both have aesthetic qualities that make part of the poetry of everyday life. A language of tastes from immigrants' home countries is a marketable currency—and it adds not only flavors but also delicious words to our English vocabulary. Two books by Mark Kurlansky, Cod: A Biography of the Fish That Changed the World and Salt: A World History, make the case that the entire history of the world can be told through a single food. Foodways can provide a lens through which to explore geography and cultural history. In New York, world history, immigrant history, and shifting demographics create an ever-changing range of eateries and restaurants offering a panoply of tastes, often concocting new flavors by mixing ingredients.

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Sperber, Daniel. "Pubs, Drunkards, and Licensing Laws." In The City in Roman Palestine. Oxford University Press, 1999. http://dx.doi.org/10.1093/oso/9780195098822.003.0008.

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We now move on from the marketplace to the pubs and drinking houses, which as we have already seen, were to be found in the periphery of the market area. Here again we shall see that at times a brief homily in a Midrash can give us a glimpse into social situations in Roman Palestine; when coupled with classical sources, these homilies can help create a picture of how society functioned in that period. I will begin with a passage from Leviticus Rabba, which although it has the hallmarks of a sermon and therefore may not be strictly accurate historically, nonetheless captures the feeling of the times and is thus most instructive to the historian. In order fully to understand this text, we must first preface our discussion with some introductory remarks. The problem of Roman sumptuary laws has been discussed by a number of scholars. Ramsay MacMullen in his Enemies of the Roman Order has written as follows: . . .From the 70’s A.D., the governing classes, heavy eaters themselves and sometimes, like Nero, addicts of dives and bars, tried to improve the character of the lower classes by intermittent legislation to shut up taverns and to prohibit the sale of cooked meats and pastries. That left vegetables, their definition at one time being narrowed to peas and beans. After Vespasian, public morals were given up as a bad job for three centuries. In the 370’s, when prefects renewed the war, they limited wine shops in what they could sell and in the hours they could stay open. . . . Of particular importance in this connection is the statement of Ammianus Marcellinus that Ampelius, governor of Rome (371-72 C.E.), gave orders that no wine shop should be opened before the fourth hour (about nine o’clock in the morning), in other words, that wine shops should be shut up at night. It is clear from these examples that an examination of pubs and licensing hours can offer valuable insights into social conditions of the time.

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Anderson, E. N. "Managing the Rainforest: Maya Agriculture in the Town of the Wild Plums." In Ecologies of the Heart. Oxford University Press, 1996. http://dx.doi.org/10.1093/oso/9780195090109.003.0009.

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Noemy Chan, a young Maya woman of Mexico, looked up from her cooking and spied her children switching butterflies out of the air with twigs. She immediately dropped her knife, ran to the yard, picked up the butterflies—and made the children eat them. The lesson was explicit: You kill only for food. In the traditional Maya world of the interior rainforests of Quintana Roo, animals are killed only from pressing need. If they are not to be eaten, they can be killed only if they are eating the crops on which humans depend. Ideally, they are slain only when both motives operate. Early one morning I met a family carrying a dead coati in a bag; they said, “It was eating our corn, so we are going to eat it.” In Noemy’s home town, Chunhuhub, even the sale of game is confined to local marketing to other subsistence farmers. The unfortunate habit of poaching game for sale to cities has not—so far—spread into the bush. Noemy and her husband are well off by Mexican standards—he manages heavy equipment for road construction. They saved their money and built an urban-style concrete block house. It stands empty; they live in a traditional Maya pole-and-thatch hut, of a style used continuously for thousands of years in the area. As they correctly point out, the hut is much cooler, cleaner, less damp, and in every way more efficient than the European-style house. The Maya civilization, one of the greatest of the ancient cultures, is by no means dead. Millions of Maya Indians, speaking two dozen related languages, still live in Central America. They practice traditional corn agriculture and maintain many pre-Columbian rituals. Yet they are no more “survivors” of the “past” than are modern Englishmen who still eat bread and beef and worship in the Church of England. Maya civilization is dynamic, living, changing, and, above all, creative. Tough and independent, its bearers have adapted to the modern world; many are doctors, lawyers, and degree-holding professors. They still speak Maya languages, and usually Spanish as well.

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Mitchell, Peter. "Why Donkeys?" In The Donkey in Human History. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198749233.003.0007.

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Donkeys carried Christ into Jerusalem, transported the Greek god Dionysus to his childhood home on Mount Nysa and into battle against the Giants, and provided a mount for Muhammad, who supposedly used it to summon his companions. Long before the arrival of the horse, they were ridden by kings in the Near East, buried near Egypt’s first pharaohs, and sacrificed to ancient gods across the Fertile Crescent and as far beyond it as Baluchistan and Badajoz. Along with their hybrid offspring, the mule, donkeys formed—and in places still form—a core technology for moving goods at both local and international levels, especially in areas of rugged or mountainous terrain: agricultural produce throughout the Mediterranean Basin, the Middle East, and beyond; tin and wool for Bronze Age merchants between Assyria and Anatolia; supplies for the Roman army; New World silver to Caribbean ports for shipment to Spain; salt in contemporary and medieval Ethiopia; household necessities and even the dead in the modern Moroccan city of Fez. Their muscles ground flour in the Classical Mediterranean, powered water wheels in Islamic Andalucía, and helped deliver stone columns from Egypt’s deserts to build the Pantheon in Rome. Today, they remain a critical resource for many of the world’s poor, their use promoted by numerous development projects. At the same time, conservation authorities in places as distant from each other as Australia and the United States seek to control the numbers of feral donkeys using means that pose impossible-to-resolve ethical questions. And yet, for most twenty-first-century individuals in the Western world, donkeys are among the least considered of the animals that people have domesticated. Tellingly, for example, a recent overview of the archaeology of animals completely omits them, while nevertheless including the Muscovy duck (Cairina moschata), a tree-nesting bird kept by Pre-Columbian Native Americans, in its table of ‘major domestic animals’. Rarely seen and even more rarely eaten, donkeys are perhaps met with on foreign holidays or encountered as unusual companion animals, participants in school Christmas celebrations, or seaside attractions for small children.

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Kelly, Alan. "Build ’Em Up and Break ’Em Down." In Molecules, Microbes, and Meals. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190687694.003.0007.

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Proteins are not just interesting and significant in food in their intact or even aggregated or complexed states, but often lend their greatest value to food by their disappearance. For example, in cheese, as we discussed in the last chapter, proteins are critical for the coagulation of milk and conversion into curd, and cheesemakers choose the enzymes they use to cause that coagulation specifically for their lack of other impact on the milk protein casein. However, once the cheese is made, the intactness of the casein abruptly becomes a liability, in a sort of cosmic ingratitude, and indeed the cheese will not be considered fit to eat until it is at least partially gone. The reason for this is immediately apparent if the freshly made cheese (of just about any variety) is tasted. Does it taste like cheese? Only if you like your cheese bland and flavored almost entirely of salt. Does it have the texture of cheese? Only if you think cheese should take quite a while to chew while savoring its boring saltiness. This is the taste and flavor of (salted) intact casein curd. So, no one eats cheese in this state, and almost every variety of cheese, from Accasciato to Zamorano, is held for at least some time after manufacture to undergo what is called ripening, during which it develops the flavor and texture we will expect it to have. In the case of the Parmesan shown in Figure 3.1, the crumbliness we associate so closely with this cheese is achieved by a combination of breakdown of the protein network over very long ripening times (often 12 months to 2 years), and a parallel drying out to low-moisture contents (which also concentrates the wide range of compounds produced during such long ripening to give a very strong and piquant flavor). Interestingly, almost all freshly made cheeses enter the ripening stage with similar flavor, but they leave with a ridiculously wide variety of characteristics.

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