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Journal articles on the topic 'Social landscape of foodways'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Printsmann, Anu, and Tarmo Pikner. "The Role of Culture in the Self-Organisation of Coastal Fishers Sustaining Coastal Landscapes: A Case Study in Estonia." Sustainability 11, no. 14 (July 20, 2019): 3951. http://dx.doi.org/10.3390/su11143951.

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The cultural sustainability of coastal landscapes relies heavily on the community’s self-organisation in fish foodways. The theoretical framework concentrates on cultural sustainability, foodways, land–sea interactions, and community of practice. The data presented in this article were part of the SustainBaltic Integrated Coastal Zone Management plan, consisting mainly of semi-structured and focus group interviews with stakeholders, supported by background information from various available sources. The results are outlined by descriptions of self-organisation, community matters, and food forming cultural sustainability of coastal landscapes. The self-organisation in community of practice among coastal fishers is slowly progressing by negotiating common resources and voicing concerns about ecological, economic, and social sustainability. Foodways, which comprise the indispensable ingredient for sustaining a way of life that has produced traditional coastal landscapes, are always evolving.

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Ewonus, Paul A., Camilla F. Speller, Roy L. Carlson, and Dongya Y. Yang. "Toward a geography of foodways in the southern Gulf Islands, Pacific Northwest Coast." North American Archaeologist 41, no. 1 (January 2020): 3–32. http://dx.doi.org/10.1177/0197693120916965.

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Fine-screen animal bone and Pacific salmon ancient DNA (aDNA) results from Northwest Coast shell midden sites, together with other kinds of material culture, can provide detailed information on foodways, site-specific activities, and sociality. Seasonal use of the landscape may also be revealed through an understanding of place in the southern Gulf Islands of British Columbia, Canada. New results from column sample faunal analysis at the Pender Canal site are considered in conjunction with previously identified fauna. Alongside site characteristics, zooarchaeological and aDNA species identification data are employed to help reconstruct activities that people undertook. These tasks and their social implications at Pender Canal are contextualized with a discussion of several similar data sets from contemporary sites in the region. Temporal patterns in small fish remains and ancient salmon DNA at Pender Canal correspond with region-wide changes in land use, helping us interpret the formation of Coast Salish social relationships and identities over millennia.

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Risson, Toni. "From Oysters to Olives at the Olympia Café." Gastronomica 14, no. 2 (2014): 5–15. http://dx.doi.org/10.1525/gfc.2014.14.2.5.

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Greek cafés were a feature of Australian cities and country towns from the 1910s to the 1960s. Anglophile Australians, who knew the Greeks as dagos, were possessed of culinary imaginations that did not countenance the likes of olive oil, garlic, or lemon juice. As a result, Greek cafés catered to Australian tastes and became the social hubs of their communities. After establishing the diverse and evolving nature of food offered in Greek shops since their origins in the late nineteenth century – oyster saloons, cafés, fish shops, fruit shops, milk bars, snack bars, confectioneries – this article uses the concepts of “disgust” and “hunger” to offer new insights about food and identity in Australia’s Greek community and in the wider Australian culinary landscape. In particular, it applies Ghassan Hage’s work on nostalgia among Lebanese immigrants to the situation of Greek proprietors and reveals how memories of a lost homeland allowed café families to feel “at home” in Australia. In a land of “meat-n-three-veg,” a moussaka recipe the family had known for generations offered both a sense of identity and the comfort of familiarity, and Greek cafés, because they represented hope and opportunity, were familial spaces where feelings of nostalgia were affective building blocks with which Greeks engaged in homebuilding in a new land. And although their cafés did not serve Greek food, Greek proprietors and their families did eventually play a role in introducing the Australian palette to Mediterranean foods and foodways.

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ANGULO, JULIO F. "Foodways, Ideology, and Aging." American Behavioral Scientist 32, no. 1 (September 1988): 41–49. http://dx.doi.org/10.1177/0002764288032001005.

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Marshall, Lydia Wilson. "African Diaspora Foodways in Social and Cultural Context." Journal of African Diaspora Archaeology and Heritage 9, no. 2 (May 3, 2020): 73–76. http://dx.doi.org/10.1080/21619441.2021.1928960.

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Buell, Paul D. "Steppe Foodways and History." Asian Medicine 2, no. 2 (July 16, 2006): 171–203. http://dx.doi.org/10.1163/157342106780684729.

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Peoples of central Asia have long been a world apart with their own unique way of life and foodways. These have been based primarily upon carefully harboured dairy products, supplemented by occasional meat and whatever else could be obtained from the environment without limiting pastoralism. The paper describes these foodways and the changes that they have undergone over the centuries in response to contacts with the outside world, conquest, and empire. Focus is on the Mongols, whose world empire gave rise to a world cuisine, and Turkic groups such as the Kazakhs. The paper concludes that, due to globalisation and the destruction of traditional pastoralism, steppe foodways are now in rapid decline. The social base that has supported them for centuries has now been all but destroyed.

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Nichols, Helena. "Global Jewish foodways: a history." Food, Culture & Society 23, no. 4 (March 4, 2020): 543–44. http://dx.doi.org/10.1080/15528014.2020.1726692.

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Liu, Chin-hsin. "Human Foodways, Metallurgy, and Landscape Modification of Iron Age Central Thailand." Asian Perspectives 57, no. 1 (2018): 83–104. http://dx.doi.org/10.1353/asi.2018.0003.

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Ulug, Ciska. "Mexican-origin foods, foodways, and social movements: decolonial perspectives." Local Environment 24, no. 3 (December 5, 2018): 311–12. http://dx.doi.org/10.1080/13549839.2018.1555581.

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Tuomainen, Helena Margaret. "Ethnic Identity, (Post)Colonialism and Foodways." Food, Culture & Society 12, no. 4 (December 2009): 525–54. http://dx.doi.org/10.2752/175174409x456773.

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11

Passidomo, Catarina. "“Our” Culinary Heritage." Humanity & Society 41, no. 4 (October 19, 2017): 427–45. http://dx.doi.org/10.1177/0160597617733601.

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This article develops the concept of gastrodiplomacy—or the use of food to enhance a region’s brand and image—through analysis of two cookbooks: Heritage, by Sean Brock, and Peru: The Cookbook, by Gastón Acurio. Each of these celebrity chefs mobilizes diversity and multiculturalism rhetorically to suggest that contemporary foodways are an authentic portal to racial harmony and inclusion. I argue that these chefs’ social position as men of European descent perpetuates the “white gaze” of contemporary public engagement with cuisine and foodways because the historic and contemporary contributions of marginalized groups become narrative props rather than authentic voices. By focusing on two sites—Peru and the American South—this article demonstrates the function of gastrodiplomacy as a form of soft power that rhetorically undermines racial and class hegemonies while practically reinforcing them. The historical and social contexts of these two regions demand an analysis that incorporates discussion of the connections among foodways, culture, place, and power and consideration of linkages between the U.S. South and the Global South. From a sociological perspective, this article demonstrates the ways in which contemporary food movements often perform rhetorical maneuvers that obfuscate inequality by using white male voices to present foodways as common and universal.

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Morell-Hart, Shanti, Rosemary A. Joyce, John S. Henderson, and Rachel Cane. "ETHNOECOLOGY IN PRE-HISPANIC CENTRAL AMERICA: FOODWAYS AND HUMAN-PLANT INTERFACES." Ancient Mesoamerica 30, no. 3 (2019): 535–53. http://dx.doi.org/10.1017/s0956536119000014.

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AbstractIn recent years, researchers in pre-Hispanic Central America have used new approaches that greatly amplify and enhance evidence of plants and their uses. This paper presents a case study from Puerto Escondido, located in the lower Ulúa River valley of Caribbean coastal Honduras. We demonstrate the effectiveness of using multiple methods in concert to interpret ethnobotanical practice in the past. By examining chipped-stone tools, ceramics, sediments from artifact contexts, and macrobotanical remains, we advance complementary inquiries. Here, we address botanical practices “in the home,” such as foodways, medicinal practices, fiber crafting, and ritual activities, and those “close to home,” such as agricultural and horticultural practices, forest management, and other engagements with local and distant ecologies. This presents an opportunity to begin to develop an understanding of ethnoecology at Puerto Escondido, here defined as the dynamic relationship between affordances provided in a botanical landscape and the impacts of human activities on that botanical landscape.

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Crouch, Mira, and Grant O'Neill. "Sustaining identities? Prolegomena for inquiry into contemporary foodways." Social Science Information 39, no. 1 (March 2000): 181–92. http://dx.doi.org/10.1177/053901800039001010.

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As an essential yet also mundane everyday activity, eating in all cultures is expressive of both belief-systems and social distinctions that exist within them. While this has been recognized in social science - and, particularly, anthropology - many questions concerning the meanings of foodways within the overall patterns of “post-modern” culture have yet to be tackled. We argue that a novel signification of food consumption is currently taking place: in a social context where attrition of customary practices creates an extended range of options (which, notably, also represents a constraint), some of the needs of self-conscious individuation that arise within such a context are met through eating practices based on personal choice rather than social habit. In this article, the concept of an “eater's career” is used to explore theoretical and methodological dimensions of inquiry into uses of food that are significant for identity formation and maintenance in contemporary society.

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Herrington, Amy, and Tamara L. Mix. "Invisible and Insecure in Rural America: Cultivating Dignity in Local Food Security Initiatives." Sustainability 13, no. 6 (March 12, 2021): 3109. http://dx.doi.org/10.3390/su13063109.

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The United States’ neoliberal approach to governance promotes structural inequalities that shape individuals’ sense of dignity. We employ qualitative in-depth interviews and ethnographic field study to examine dignity construction via daily experiences with food access and foodways. Situating our study within a rural Oklahoma community with high food insecurity rates, we ask: How does structural inequality impact individuals’ daily experiences with dignity construction? How is a sense of dignity influenced by daily experiences with food access and foodways within the context of community-based food initiatives? We address structural inequality and the resulting social hierarchy of food security, focusing on three overlapping social arenas—relational, individual, and institutional. Relational interactions in food access spaces promote dignity when interactions are characterized by symmetrical social encounters. Dignity in the individual arena centers on foodways, cultural or familial traditions, and role-taking as a food provider. In the institutional arena, dignity is influenced by structures and operational approaches. Our research contributes to literatures informing policies and strategies employed by community-led, rights-based food aid systems in advanced capitalist nations. Efforts prioritize and promote human dignity, despite neoliberal, advanced capitalist governments’ failure to address structural inequalities as a root cause of food insecurity.

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Singer, Amy. "Foodways and Daily Life in Medieval Anatolia. A New Social History." Global Food History 2, no. 1 (January 2, 2016): 91–94. http://dx.doi.org/10.1080/20549547.2015.1113377.

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16

Welch, Paul D., and C. Margaret Scarry. "Status-Related Variation in Foodways in the Moundville Chiefdom." American Antiquity 60, no. 3 (July 1995): 397–419. http://dx.doi.org/10.2307/282257.

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People use food and food-related behavior to express and reinforce a multitude of social relations. We examine subsistence remains and pottery recovered from several different social-status and functional contexts in the Moundville chiefdom. Differential distributions of plant and animal remains suggest that elite members of the society received food as tribute. The analyzed contexts also differ in the ratios of serving ware to cooking ware and in the relative frequencies of the functional types of serving vessels present. Greater emphasis was placed on the presentation of food in elite contexts, and the types of vessels used to serve or display food varied depending on whether the context was public or private. This patterning in food remains and pottery assemblages from different contexts is complex and cannot be explained by a single dimension of variability. Rather, to account for the patterns it is necessary to consider the evidence in terms of the ways people used food in different social settings.

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Rice, James G., Rahel More, and Hanna Björg Sigurjónsdóttir. "Serving neglect: Foodways in child protection cases." Food and Foodways 27, no. 4 (October 2, 2019): 253–72. http://dx.doi.org/10.1080/07409710.2019.1677398.

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NOBBS-THIESSEN, BEN. "Reshaping the Chaco: Migrant Foodways, Place-making, and the Chaco War." Journal of Latin American Studies 50, no. 3 (November 27, 2017): 579–611. http://dx.doi.org/10.1017/s0022216x17001225.

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AbstractThis article explores the settlement of Russian Mennonites on the Paraguayan Chaco frontier during the Chaco War years. These colonists engaged in a range of seemingly contradictory place-making practices – from the agro-environmental and the political to the spiritual and the cultural – that served to solidify their tenuous claim to an unfamiliar and highly contested landscape. Ideas of food security – seen in terms of both production and consumption – linked these diverse exercises. In the Paraguayan Chaco, these former Russian wheat farmers experimented with new crops and foodways. Although pacifists, they supplied the Paraguayan military efforts even as they also sent their crops to Nazi Germany. Finally, as an ethnic group practising endogamy and seeking isolation from their neighbours, they unexpectedly initiated a campaign to evangelise the Chaco's indigenous population centred, in part, on reforming the latter's ‘deficient’ diet.

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Korr, Jeremy L., and Christine Broussard. "Challenges in the Interdisciplinary Teaching of Food and Foodways." Food, Culture & Society 7, no. 2 (September 2004): 147–59. http://dx.doi.org/10.2752/155280104786577941.

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20

Trainer, Sarah, Jessica Hardin, Cindi SturtzSreetharan, and Alexandra Brewis. "Worry-Nostalgia: Anxieties around the Fading of Local Cuisines and Foodways." Gastronomica 20, no. 2 (May 1, 2020): 67–78. http://dx.doi.org/10.1525/gfc.2020.20.2.67.

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Worry-nostalgia is a particular iteration of felt anxiety that certain material things and ways of being in the world are slipping away. We suggest that this particular shade of place-based nostalgia, expressed through stress, anxiety, and worry, comes from broader concerns about individual and community health, weight, and well-being, as well as from longing for the relations that made certain foods seem naturally embedded in a particular community and rooted in a specific landscape. We consider and compare three very different ethnographic contexts—suburban parts of Osaka, Japan; peri-urban Atlanta, Georgia, in the United States; and the peri-urban areas around the capital city of Apia, Samoa—to explore the intersection of memory and distress around what people eat and what they think they should eat, in the context of local cuisines that are believed to be fading. This parallel analysis of narratives reveals commonalities in how sense of loss is characterized, highlighting a shared experience of worry-nostalgia generated from the shifting wider global foodscape.

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Byrd, Kaitland M., and W. Carson Byrd. "We Eat to Live, We Live to Eat." Humanity & Society 41, no. 4 (October 19, 2017): 419–26. http://dx.doi.org/10.1177/0160597617733600.

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In this introduction to the special issue on “Foodways and Inequality: Toward a Sociology of Food Culture and Movements,” we describe our path to the sociological study inequality through food, and how the articles included in this special issue fit this framework. The overarching goal of this issue is to present a multifaceted approach to studying food from more cultural and structural perspectives. In particular, the authors take varied approaches to understanding how inequalities shape individual’s experiences with food while also offering possible solutions through a more humanist sociological project around food and foodways. The articles and reviews included in this special issue offer much needed sociological insights into current social problems centering on food such as hunger and exploitation.

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Mensah, Eyo Offiong, and Rosemary Arikpo Eni. "What’s in the Stomach is Used to Carry What’s on the Head: An Ethnographic Exploration of Food Metaphors in Efik Proverbs." Journal of Black Studies 50, no. 2 (February 7, 2019): 178–201. http://dx.doi.org/10.1177/0021934719826104.

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Food and foodways are essential components of the Efik biocultural system, as the Efik people of Southern Cross River State, Southeastern Nigeria, are famous for their rich dietary history and cuisine tradition. Food and foodways are, therefore, quintessential aspects of the Efik cultural history and social structure, which are intergenerational. This article explores the use of food symbolisms (embedded in rich metaphors) in Efik proverbs, which are perceptual frameworks or conceptual grids that highlight fundamental cultural values and mores as well as reinforce and instill acceptable social behavior. The study is rooted in the Afrocentric paradigm, which re-asserts the interpretation of Efik proverbs based on African values, perspectives, and narratives, and adds relevant ontological and epistemological analytic dimensions in operationalizing the collective and contextual understanding of Efik (African) proverbs. In this context, the Efik view the world through the lens of food, exploring the role of food and eating correlates as means of addressing their society’s psychodynamic challenges, which paradoxically are not about food.

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Izdebski, Adam, Marcin Jaworski, Handan Üstündağ, and Arkadiusz Sołtysiak. "Bread and Class in Medieval Society: Foodways in Anatolia." Journal of Interdisciplinary History 48, no. 3 (November 2017): 335–57. http://dx.doi.org/10.1162/jinh_a_01161.

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Bread was a basic food staple as well as a marker of status in medieval societies. A study of Byzantine and Islamic textual sources combined with an archaeological scientific study of teeth remains from four excavated sites in modern Turkey demonstrates that literary stereotypes about access to high-quality bread may have held in densely populated urban settlements but not in society on a wider scale. Peasants, the lowest social group, also had access to high-quality bread. In regions inhabited by diverse groups, differences in food consumption did not depend on religion or culture.

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Kashay, Jennifer Fish. "Missionaries and Foodways in Early 19th-Century Hawai'i." Food and Foodways 17, no. 3 (September 16, 2009): 159–80. http://dx.doi.org/10.1080/07409710903149769.

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Ranteallo, Ikma Citra, Meredian Alam, Azwar Hadi Nasution, Lala M. Kolopaking, Djuara P. Lubis, Ervizal A. M. Zuhud, and Imanuella R. Andilolo. "Rice Landrace Conservation Practice through Collective Memory and Toraja Foodways." Society 8, no. 2 (December 31, 2020): 794–817. http://dx.doi.org/10.33019/society.v8i2.211.

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Many studies on rice landrace (Oryza sativa sbsp. indica) have been conducted by biodiversity, ethnobotany, and agroecology disciplines. The importance of rice landraces as genetic resources and the basics of human civilizations. Conservation landraces in Tumbang Datu and Pongbembe nowadays are affected by the following socio-cultural constraints: a) decline numbers of local varieties after the regional government-imposed funding to local communities to substitute new-high yield varieties, b) rice rites and landrace conservation are on the brink of extinction. This research explores daily behaviors that contribute to rice landrace conservations through the sociological approach of collective memory and symbolic interaction. Today’s generations use new meanings and symbols of rice derived from collective memories and virtues. Various interviewees practice mnemonic devices (what, why, who, where, when, and how) that reflect foodways. According to Blumer, social structures are networks of interdependence among actors that place conditions on their actions. In these networks, people act and produce symbols and meanings of rice to interpret their situations and to have their own set in a localized process of social interpretation. Moreover, the Toraja language is used as a bridge in communicating the past, present, and future to strengthening collective identity. This research uses a qualitative method to explore rice landrace conservation using open-ended questions, in-depth interviews, and Focus Group Discussions. A free-listing method was followed to gather interviewees’ collective memories of rice landraces. Findings show that a combination of methods, tradition-based conservation, and current scientific-technology-based conservation become a practice for promoting, educating, and stimulating the public and researchers to engage in landraces conservation. These findings suggest that the socio-cultural ecosystem and Blumer’s social network support new networks to deliver science in agricultural innovation policy. The results showed that collective memories and foodways create ways that would benefit rice landrace conservation the most.

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Lamalice, Annie, Thora Martina Herrmann, Sébastien Rioux, Alexandre Granger, Sylvie Blangy, Marion Macé, and Véronique Coxam. "Imagined foodways: social and spatial representations of an Inuit food system in transition." Polar Geography 43, no. 4 (July 28, 2020): 333–50. http://dx.doi.org/10.1080/1088937x.2020.1798541.

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Jones, Sharyn R. "EATING IDENTITY: AN EXPLORATION OF FIJIAN FOODWAYS IN THE ARCHAEOLOGICAL PAST." Journal of Indo-Pacific Archaeology 37 (December 1, 2016): 64. http://dx.doi.org/10.7152/jipa.v37i0.15000.

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<p class="Normal1">I argue that group identity may be used to address fundamental anthropological concepts that are critical for understanding Pacific Island peoples and their cultures from a long-term perspective. Specifically, I explore foodways as a locus of archaeological material culture through the theoretical lens of materiality. I examine archaeological and ethnographic data that illuminate foodways in the Fiji Islands. The archaeological information derives from four islands and a variety of coastal sites across the Fiji archipelago. I illustrate that in both the past and present food, zooarchaeological remains, and associated material culture may be used to understand social changes and identity as expressed in eating behaviors and patterns in archaeological fauna. By using materiality and a broad comparative frame of reference archaeologists may better understand what it means to be Fijian.</p>

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Edwards, Megan. "Virginia Ham: The Local and Global of Colonial Foodways." Food and Foodways 19, no. 1 (January 2011): 56–73. http://dx.doi.org/10.1080/07409710.2011.544175.

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Ayalon, Yaron. "Foodways & daily life in Medieval Anatolia: a new social history, by Nicolas Trépanier." Middle Eastern Studies 52, no. 2 (March 3, 2016): 380–81. http://dx.doi.org/10.1080/00263206.2016.1142439.

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Otok, Stanisław. "Nature of Social Landscape." Miscellanea Geographica 3, no. 1 (March 1, 1988): 239–44. http://dx.doi.org/10.2478/mgrsd-1988-030129.

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Pieroni, Andrea. "Wild Foods: A Topic for Food Pre-History and History or a Crucial Component of Future Sustainable and Just Food Systems?" Foods 10, no. 4 (April 10, 2021): 827. http://dx.doi.org/10.3390/foods10040827.

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The ethnobiology of wild foods has garnered increasing attention in food studies in recent years, since traditional foodways in less urbanized and globalized areas of the world are sometimes still based on often neglected or even largely unknown wild plant, animal, fungal, microorganism, and mineral ingredients, as well as their food products and culinary preparations [...]

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Hsu, Jesse P. "Towards post-industrial foodways: Public pedagogy, spaces, and the struggle for cultural legitimacy." Policy Futures in Education 17, no. 4 (May 14, 2018): 520–29. http://dx.doi.org/10.1177/1478210318774189.

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Re-embedding foodways in local communities and ecologies is an enormous undertaking that is supported in part through a myriad of educational processes. For niche spaces of post-industrial foodways, a crucial step toward normalization is being accepted, appreciated, and even desired by the wider society. This article explores how pedagogy underlies all food system change, especially for forming cultural legitimacy of emergent spaces. The theoretical perspective of public pedagogy is reviewed in order to provide an analytical frame for analyzing the educational processes that nurture cultural legitimacy for emergent food-oriented spaces. As various conceptions of public pedagogy have been used in a wide variety of contexts, I suggest an articulation that assumes learning to be an assemblage of spaces, practices, people, artifacts, and policies, which better captures the wide range of educational processes that precipitate cultural change (Deleuze and Guattari, 1988; McFarlane, 2011). To illustrate the role of public pedagogy in legitimizing emergent food-oriented spaces, I explore two specific cases. The first case of urban spatial policy takes public pedagogy as a starting point for the legitimization of certain spaces; while the second case of the residential front yard begins with a specific space that is a site of struggle with opposing public pedagogy processes, each creating cultural legitimacy for a different landscape form. By exploring the linkages between public pedagogy and space, I make the claim that education is the primary driver for food culture transformation.

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Kim, Minkoo, Heung-Nam Shin, Jinhee Kim, Kyeong-jung Roh, Ara Ryu, Haesun Won, Juho Kim, Semi Oh, Hyeongsin Noh, and Sumin Kim. "The ins and the outs: Foodways, feasts, and social differentiation in the Baekje Kingdom, Korea." Journal of Anthropological Archaeology 43 (September 2016): 128–39. http://dx.doi.org/10.1016/j.jaa.2016.07.014.

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Ishak, Noriza, Mohd Salehuddin Mohd. Zahari, Roslina Ahmad, and Shahariah Ibrahim. "Nurturing Common Acceptable Food through Acculturation." Journal of ASIAN Behavioural Studies 3, no. 9 (July 20, 2018): 97. http://dx.doi.org/10.21834/jabs.v4i17.77.

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This paper reveals the impact of acculturation through education, social interaction and media on the nurturing of foodways among three Malaysian ethnic groups. It assists one to understand other ethnic food traditions, be accustomed to different ingredients and recipes, and get to know other’s preferred eating and serving practices. Acculturation catalyzes the use of a wide variety of food in the community and introduces new eating and cooking practices. The practices of other ethnic food help create a strong confidence in the formation of a common acceptable food. Keywords: Acculturation; foodways; ethnic; common acceptable food. eISSN 2514-7528 © 2018. The Authors. Published for AMER ABRA cE-Bs by e-International Publishing House, Ltd., UK. This is an open-access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.

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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 cooperative community. As the convent added a retreat ministry and mature professional women joined, mealtime options proliferated and old foodways were challenged. A contemporary emphasis on social justice and land stewardship is reflected in commitment to organic gardening and to purchasing food local, seasonal, fair-trade food. Cultivating the convent's extensive raspberry garden, in particular, invites these modern nuns to simultaneously affirm their continuing commitment to core Benedictine values and to the spirit of their patron, St. Gertrude of Helfta, and also to contemporary priorities.

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Joshi, Girish Chandra, Mayuri Paul, Bhrigu Kumar Kalita, Vikram Ranga, Jiwan Singh Rawat, and Pinkesh Singh Rawat. "Mapping the social landscape through social media." Journal of Information Science 46, no. 6 (August 13, 2019): 776–89. http://dx.doi.org/10.1177/0165551519865487.

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Being a habitat of the global village, every place has established connections through the strength and power of social media, piercing through the political boundaries. Social media is a digital platform, where people across the world can interact. This has a number of advantages of being universal, anonymous, easy accessibility, indirect interaction, gathering and sharing information when compared with direct interaction. The easy access to social networking sites (SNSs) such as Facebook, Twitter and blogs has brought about unprecedented opportunities for citizens to voice their opinions loaded with emotions/sentiments. Furthermore, social media can influence human thoughts. A recent incident of public importance had presented an opportunity to map the sentiments, involved around it. Sentiments were extracted from tweets for a week. These sentiments were classified as positive, negative and neutral and were mapped in geographic information system (GIS) environment. It was found that the number of tweets diminished by 91% over a week from 25 August 2017 to 31 August 2017. Maximum tweets emerged from places near the origin of the case (Haryana, Delhi and Punjab). The trend of sentiments was found to be – neutral (47.4%), negative (30%) and positive (22.6%). Interestingly, tweets were also coming from unexpected places such as United States, United Kingdom and West Asia. The result can also be used to assess the spatial distribution of digital penetration in India. The highest concentration was found to be around metropolitan cities, that is, Mumbai, Delhi and lowest in North East India and Jammu & Kashmir indicating the penetration of SNSs.

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Matta, Raúl. "Heritage Foodways as Matrix for Cultural Resurgence: Evidence from Rural Peru." International Journal of Cultural Property 26, no. 1 (February 2019): 49–74. http://dx.doi.org/10.1017/s094073911900002x.

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Abstract:This article explores critical directions in the study of cultural heritage and, in particular, food heritage research. Its goal is to deliver insight into local perspectives produced outside mainstream heritage organizations. Strategies implemented jointly by peasant farmers of rural Peru and non-governmental organizations committed to promoting cultural resurgence show how food discloses the symbiotic relation between nature and culture in these indigenous worlds, and allows for claims grounded in social, political, and economic imaginaries. The initiatives described in this article develop within transnational networks of partners and interlocutors but outside of universalist pretensions. They constitute food heritage that differs from that of global cultural actors such as the United Nations Educational, Scientific and Cultural Organization and the United Nations by addressing only the needs of local communities and not complying with mechanisms that bring prestige and revenues to states and powerful cultural entrepreneurs. Globally nurtured, but locally implemented, these locally based initiatives seek out and take advantage of opportunities in strategic, proactive fashions.

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May, Jamie. "Culture & Power in Italian/American Foodways in Tina De Rosa's Paper Fish." Food, Culture & Society 7, no. 1 (March 2004): 59–69. http://dx.doi.org/10.2752/155280104786578166.

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Garvin, Diana. "Fascist foodways: Ricettari as propaganda for grain production and sexual reproduction." Food and Foodways 29, no. 2 (April 3, 2021): 111–34. http://dx.doi.org/10.1080/07409710.2021.1901384.

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Chibana, Megumi. "Resurgents Create a Moral Landscape: Indigenous Resurgence and Everyday Practices of Farming in Okinawa." Humanities 9, no. 4 (November 12, 2020): 135. http://dx.doi.org/10.3390/h9040135.

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Located at the territorial border of powerful states in the world, Okinawa has been a politically contested place because of the long and disproportionate hosting of the US military installations in Japan. Historically, the effects of military occupation and control of land appeared in the dispossession of Indigenous land, a transition of the local economy, and furthermore, environmental destruction of agrarian space. This essay examines everyday acts of Okinawans making Indigenous space and making the land a more livable place, despite having long been dominated and militarily occupied. More specifically, this essay explores the correlation between land-based practices of farming and (a)political activism in the community. Drawing upon ethnographic research in Okinawa, I share various stories of people engaged in active Indigenous resurgence, whom I have termed “resurgents.” Stories of these resurgents show their commitment to the land-based farming and community-based activism of restoring the Indigenous landscape and foodways. I argue that the everyday act of farming, while perhaps seemingly apolitical and personal, has been and becomes a form of sociopolitical action that not only acts to resist settler-military space but also to sustain firmly and to call forth resurgent Okinawan Indigeneity from the ground.

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Eusebio, Michelle Sotaridona. "FOODWAYS THROUGH CERAMICS IN SOUTHEAST ASIAN ARCHAEOLOGY: A VIEW FROM SOUTHERN VIETNAM." Journal of Indo-Pacific Archaeology 37 (May 7, 2015): 14. http://dx.doi.org/10.7152/jipa.v37i0.14745.

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<span>Food related research in Southeast Asian archaeology is heavily biased towards the assessment of subsistence strategies as well as typological and petrographic analyses of ceramics. Little is known about the range of diverse food items, how they were prepared and consumed, and the importance these foods played in the social lives of people in the past. My research seeks to extend the treatment of food in Southeast Asia archaeology from subsistence “strategies” to foodways by incorporating technofunctional and organic residue analyses of earthenware pottery vessels to address outstanding questions about their function with regard to the preparation and consumption of food. This paper presents preliminary findings on a range of prehistoric earthenware pottery excavated from Rạch Núi, An Sơn (Neolithic), and Gò Ô Chùa (Metal Age) sites in Long An Province, Southern Vietnam. Results are compared with similar data from experimental and ethnographic pottery as well as integrated with complementary data associated with the archaeological pottery samples. It is predicted that integrative analysis of technofunctional aspects of earthenware pottery with organic residue analysis will provide new perspectives on the foodways in Southern Vietnam during the Neolithic and Metal Age.</span>

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Yüzüncüyıl, Kübra Sultan. "An Analysis of Social Media Use Regarding Foodways by University Students: The Case of Sakarya University." Journal of Tourism and Gastronomy Studies 6, no. 4 (December 30, 2018): 524–51. http://dx.doi.org/10.21325/jotags.2018.322.

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Rees, Ronald, and Denis E. Cosgrove. "Social Formation and Symbolic Landscape." Geographical Review 76, no. 1 (January 1986): 119. http://dx.doi.org/10.2307/214798.

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Dillehay, Tom D. "Social Landscape and Ritual Pause." Journal of Social Archaeology 4, no. 2 (June 2004): 239–68. http://dx.doi.org/10.1177/1469605304042396.

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Jewitt, Carey, and Teal Triggs. "Screens and the social landscape." Visual Communication 5, no. 2 (June 2006): 131–40. http://dx.doi.org/10.1177/1470357206065305.

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Glover, Troy D., William P. Stewart, and Katerie Gladdys. "Social Ethics of Landscape Change." Qualitative Inquiry 14, no. 3 (April 2008): 384–401. http://dx.doi.org/10.1177/1077800407309409.

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Neck, Heidi, Candida Brush, and Elaine Allen. "The landscape of social entrepreneurship." Business Horizons 52, no. 1 (January 2009): 13–19. http://dx.doi.org/10.1016/j.bushor.2008.09.002.

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Beauchamp, Miriam H. "Neuropsychology’s social landscape: Common ground with social neuroscience." Neuropsychology 31, no. 8 (November 2017): 981–1002. http://dx.doi.org/10.1037/neu0000395.

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Gordon, Dylan. "A Review of: “Food and Foodways in Asia: Resource, Tradition and Cooking”." Food and Foodways 16, no. 1 (March 14, 2008): 95–98. http://dx.doi.org/10.1080/07409710701885226.

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PICKERING, MICHAEL. "The physical landscape as a social landscape: a Garawa example." Archaeology in Oceania 29, no. 3 (October 1994): 149–61. http://dx.doi.org/10.1002/arco.1994.29.3.149.

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