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1
Simard-Picard, Ariane. "Perte ou renforcement de l’identité culinaire canadienne-française au Québec ?" Ethnologies 46, no. 1 (2024): 57–82. http://dx.doi.org/10.7202/1113960ar.
Повний текст джерелаАнотація:
La cuisine d’une nation est une construction identitaire qui implique la transmission de souvenirs et de traditions, reflétant les valeurs, l’image et les aspirations auxquelles une communauté souhaite être associée. Entre les années 1930 et 1950, la société québécoise – alors appelée canadienne-française – est dans une phase de transition, de la tradition à la modernité. Également bousculée par les répercussions de la crise économique et la Seconde Guerre mondiale, la cuisine traditionnelle se transforme. Nous étudierons comment se transposent ces mutations sociétales dans le discours de la cuisine canadienne-française à travers une analyse par mot clé des périodiques informatisés de la Bibliothèque et Archives nationales du Québec entre 1930 et 1950.
2
Coulombe1, Caroline. "Entre l’art et la science : la littérature culinaire et la transformation des habitudes alimentaires au Québec." Revue d'histoire de l'Amérique française 58, no. 4 (March 6, 2006): 507–33. http://dx.doi.org/10.7202/012211ar.
Повний текст джерелаАнотація:
Résumé Cet article analyse l’évolution des usages alimentaires contemporains au Québec, à travers l’examen de la littérature culinaire domestique. Son objectif est de mettre en lumière les principaux changements qui s’opèrent dans l’univers culinaire contemporain, comme révélateurs de transformations plus profondes au sein de la société québécoise. Il démontre par le fait même la prégnance des nouvelles connaissances diététiques dans la transformation des habitudes de consommation ainsi que l’important processus de rationalisation de la cuisine, dont l’influence est à chercher du côté des principes d’organisation légués par l’ère industrielle. Nous constatons également l’émergence d’un discours gastronomique, où hospitalité, qualités artistiques et nouveautés alimentaires s’unissent pour offrir une vision renouvelée de la cuisine « moderne ».
3
James, Allison. "Cuisiner les livres. Identités globales ou locales dans les cultures alimentaires ?" Anthropologie et Sociétés 18, no. 3 (September 10, 2003): 39–56. http://dx.doi.org/10.7202/015327ar.
Повний текст джерелаАнотація:
Résumé Cuisiner les livres Identités globales ou locales dans les cultures alimentaires ? Cet article s'intéresse au lien entre la nourriture et l'identité culturelle en examinant certains changements qui se sont produits dans les modèles de consommation alimentaire de la société britannique depuis les années 1950. La globalisation croissante des aliments, au moyen de l'importation d'aliments exotiques étrangers et de l'expansion des franchises de restauration rapide (fast-food) comme celles de McDonald's, pourrait signifier que la nourriture a perdu son potentiel de marqueur symbolique d'identité. Cet article se demande toutefois si le métissage est nécessairement l'aboutissement des tendances actuelles. À partir d'une analyse de livres de cuisine et de textes grand public sur la nourriture dans la Grande-Bretagne contemporaine, l'auteure expose les différentes significations de la nourriture tant exotique que " domestique " et, en conclusion, se demande si les développements récents dans ce domaine traduisent un abandon des identités nationale, régionale ou de classe (qui se reflétaient traditionnellement dans et par le domaine alimentaire) ou, inversement, leur réarticulation.
4
Théry, Aël. "Proximité spatiale et distance sexuée dans les cuisines de restaurant en Chine. Une virtuosité confisquée." Nouvelles Questions Féministes Vol. 42, no. 2 (December 7, 2023): 31–47. http://dx.doi.org/10.3917/nqf.422.0031.
Повний текст джерелаАнотація:
À travers une ethnographie du travail en cuisine en Chine, cet article montre comment l’incursion des femmes et leur disqualification dans un métier essentiellement masculin sont révélatrices des inégalités à l’intersection du genre et de la génération en contexte postsocialiste. En cuisine de restaurant, l’exclusion spatiale et sociale des cuisinières, la limitation de leurs trajectoires de mobilité et d’ascension professionnelle, ainsi que le monopole masculin des outils, des techniques et des espaces donnant accès à la virtuosité et à la reconnaissance sont au fondement du métier. Les négociations faites par les cuisinières pour rétablir justice dans l’évaluation de leur professionnalisme d’une part, et l’institutionnalisation progressive des compétences d’autre part, ne font que transformer sans les renverser les inégalités transversales à la société chinoise, les ancrant dans la mise au travail capitaliste contemporaine.
5
Vian, Thibault. "Préparer les élèves à un monde incertain : une éducation aurovillienne." Phronesis 13, no. 3 (2024): 163–75. http://dx.doi.org/10.7202/1114092ar.
Повний текст джерелаАнотація:
La présente investigation entend analyser une expérience éducative d’inspiration orientale : Auroville, en Inde, près de Pondichéry. Cette éducation propose non une progression scolaire homogène et téléologiquement orientée, mais une exploration ouverte de plusieurs univers, pour en penser et en expérimenter les bouleversements, de nature à introduire les élèves dans un monde incertain. Il s’agirait dès lors de penser un modèle alternatif, écologique, spirituel, qui prendrait corps dans un archipel scolaire, où chaque école aurait la forme de petits aurovillages, sur le modèle de la société utopique d’Auroville, avec la création d’une cuisine solaire, d’une médecine par le son, d’un jardin de culture, placé sous le signe de l’écologie politique. Cette expérience de pensée s’accompagne également de considérations critiques pour montrer les limites intrinsèques d’un tel modèle, lequel pourrait néanmoins inspirer quelques audaces pour reconsidérer les systèmes éducatifs contemporains.
6
Ying, Boang. "The Transformation of Chinese Food in the United States and Its Societal Impacts." Communications in Humanities Research 8, no. 1 (October 31, 2023): 171–76. http://dx.doi.org/10.54254/2753-7064/8/20230994.
Повний текст джерелаАнотація:
Following the pervasive trend of globalization, cultural interaction between different nations becomes possible. This article aims to distinguish between the Chinese cuisines in U.S. society that have diverged origins: the modified Chinese food which was brought by massive immigration from the southeast coastal provinces in China in the late 19th century, and the franchised cuisine from China that recently settled in the market. The historical background relating to the on-time social movements and different motivations of these two cuisines will be delineated in this article to help explain the mechanism behind Chinese culinary industries adaptation in the United States. It is argued that the Chinese cuisine brought by Cantonese immigrants undergoes cultural integration which drives spontaneous adaption of the cuisine to blend into the U.S. culture. On the contrary, the prevalence of industrialized Chinese cuisine is rather the result of a profit-driven mechanism.
7
Bruneton, Ariane. "Béarnais émigrés en Amérique : des marges qui résistent?" Deuxième partie : les migrations et transferts culturels de l’Europe à l’Amérique. Migrations et transferts culturels aux XIXe et XXe siècles, no. 13-14-15 (October 27, 2009): 189–206. http://dx.doi.org/10.7202/038428ar.
Повний текст джерелаАнотація:
Résumé Les Français qui émigrèrent vers les Amériques au xixe siècle furent très largement issus des marges géographiques de la France, le plus fort contingent étant fourni par les groupes basques, béarnais et bigourdans originaires des Pyrénées occidentales. Si des observateurs ont remarqué que des groupes de migrants conservaient, voire revivifiaient leurs traditions culturelles dans les pays d’arrivée, il ne semble pas en avoir été de même pour les Béarnais et les Bigourdans. (Nous laisserons de côté les Basques qui, par leur langue et statut spécifiques, ainsi que par le rôle de l’Église catholique, furent davantage amenés à maintenir, en l’organisant, leur identité.) Si l’on se base principalement sur les lettres de ces émigrés, il apparaît que l’identité béarnaise à la première génération se maintient dans un entre-soi à travers la perpétuation du parler béarnais, de la cuisine locale, de la pratique de certains jeux, et s’exprime et se renforce au travers d’un fort lobbying; en revanche, dès qu’il s’agit de présentation de soi dans la société environnante (par les vêtements notamment), on observe le souci de ne pas se singulariser; par ailleurs, quand les émigrés créent des sociétés d’entraide, c’est sous la bannière française qu’ils le font. On se demandera alors si la perpétuation de leurs traits culturels, plus que l’affirmation d’une identité, ne correspondait pas surtout à la nécessité de renforcement d’un groupe, tremplin et gage de l’intégration souhaitée. Cette hypothèse sera replacée dans la nature et l’époque de l’émigration pyrénéenne.
8
Boutaud, Jean-Jacques. "L’esthésique et l’épiphanique: Traces figuratives de la saveur." Semiotica 2016, no. 211 (July 1, 2016): 203–29. http://dx.doi.org/10.1515/sem-2016-0109.
Повний текст джерелаАнотація:
RésuméLe discours gastronomique prend une place toujours plus grande dans la société et se repose plus que jamais sur l’image pour communiquer sur la cuisine, le goût, l’émotion gastronomique. Au cœur de ce discours, la saveur et les sensations gustatives. Les sciences expérimentales ne définissent pas autrement le goût, mais les sciences humaines n’hésitent pas à donner une définition extensive du goût, dans toute son amplitude figurative. Pour autant, la saveur constitue le point d’origine et l’essence du goût et, à travers tous les possibles de communication, l’image se heurte à une problématique foncière: comment figurer la saveur? Nous faisons l’hypothèse qu’il faut d’abord penser le cadre figuratif en termes de figures, du figural à la figurativité, en passant par les figures rhétoriques. Puis situer cet espace figuratif dans la perspective d’une sémiotique esthésique, selon quatre modes de valorisation qui font système: les valorisations synesthésique (primat figuratif: la composition culinaire), esthésique (primat figuratif: une modalité sensorielle), hyperesthésique (primat figuratif: la matière) et anesthésique (primat figuratif: l’univers et l’esprit des lieux). Le figuratif de la saveur exige donc une réduction considérable par rapport au figuratif du goût, mais il ne conjugue pas moins la trinité du sensible, entre esthésie, esthétique et éthique.
9
Baghdadi, Ibrahim. "Innovation Networks: A Tool for Food-Culture Preservation and Sustainability in the Era of Globalization." Journal of Sustainable Development 12, no. 1 (January 31, 2019): 10. http://dx.doi.org/10.5539/jsd.v12n1p10.
Повний текст джерелаАнотація:
The growing exposure to globalization, since 1990s, has initiated some significant alterations to the Lebanese economy, society, and culture. For the last two decades, it has been observed that international cuisines and eccentric menu items have been invading the local market and taking over ethnic and traditional cuisines, what threatens, if this trend continues, the identity of traditional cuisine and, consequently, the sustainability of local food culture.
Departing from the case of Lebanon, this paper studies the impact of globalization on traditional cuisine and highlights the role of networks in sustaining local food culture. The findings of our empirical study revealed the necessity to modernize the traditional cuisine through a coordinated set of heterogeneous and professional actors who collectively take part in the process. The ability of these actors to innovate is found related to the organizational conditions of the networks to which they belong, and to the ability of these networks for innovation, what refers us to the concept of “innovation network” that we are proposing, through this study, as a solution to the dilemma of food - culture preservation and sustainability.
10
Abdullah, Rahman, Aniza Arifin, Azlina Samsudin, Sabaianah Bachok, and Harnizam Zahari. "The Issues and Challenges Faced by Malay Cuisine in the Foreign Market." Jurnal Intelek 16, no. 2 (July 31, 2021): 20–28. http://dx.doi.org/10.24191/ji.v16i2.393.
Повний текст джерелаАнотація:
The traditional food of a culture in a society is continuously inherited from the old generation to the new generation. The traditional element is an in-depth understanding of the function of each material, techniques of preparation, and the practice in our daily cooking. This understanding in the form of preparation, meal preparation, tips, use of certain equipment, and raw materials are mysteries difficult to be unravelled. The Malay cultural heritage food is an integral asset among Malaysians in general and the Malay race in particular. Malay cuisine is one of the special and unique blended of many traditions from around the region. However, when Malay culture and cuisine are introduced to other countries, they faced certain hurdles and challenges. This study investigates the issues and challenges faced by Malay cuisine in the foreign market. The points in question are, 1) Why are Malay cuisine difficult to be exported to other countries 2) Why Malay cuisine is less popular than cuisines from other countries? 3) What are the factors that make foods from a country of origin can be successfully exported? These issues and challenges will be parsed and discussed based on the existing written collection. Recommendations will be made on the mechanisms that enable the success of Malay cuisine food to be commercialized abroad, as well as future research examining the success factors of traditional food exported abroad.
11
Yeo, Penny Liu Qing, Xinyan Bi, Michelle Ting Yun Yeo, and Christiani Jeyakumar Henry. "Energy Content and Nutrient Profiles of Frequently Consumed Meals in Singapore." Foods 10, no. 7 (July 19, 2021): 1659. http://dx.doi.org/10.3390/foods10071659.
Повний текст джерелаАнотація:
Singapore is a multi-ethnic country with a great variety of traditional ethnic cuisines. In this modern society where there is an increasing prevalence of obesity, it is important to know the nutritional content and energy density of our foods. However, there have been little data on the nutritional content of our local foods. The energy density and nutrient content of 45 commonly consumed meals by three ethnic groups in Singapore (Chinese, Malay, and Indian) were assessed in this study. Chinese, Malay, and Indian cuisines had an average energy density of 661, 652, and 723 kJ/100 g, respectively. Moreover, the macronutrient content is different between the different ethnic groups. Compared to Chinese and Malay cuisines, Indian cuisine contained lower protein but higher fat and carbohydrate content (p = 0.03). From the mineral analysis of the ethnic foods, we found out that Chinese cuisines contain significantly higher sodium (average of 238 mg/100 g) than Malay cuisines (p = 0.006) and Indian cuisines (p = 0.03). Knowing the caloric density and nutrition content of local ethnic foods may aid hawkers and government officials in developing healthier options to tackle Singapore’s obesity epidemic.
12
Graff, Sarah R. "Archaeology of Cuisine and Cooking." Annual Review of Anthropology 49, no. 1 (October 21, 2020): 337–54. http://dx.doi.org/10.1146/annurev-anthro-102317-045734.
Повний текст джерелаАнотація:
This review demonstrates that recent contributions by archaeologists to the study of cuisine and cooking present a new addition to the field of anthropology. Archaeologists situate their work historically and contextually by examining cuisines that are culturally constructed. Studying cooking and food preparation helps elucidate relationships among material practices, understandings of taste, identity, power, and meaning in a society. Archaeologists can not only discover specific ingredients in food, but also reconstruct recipes, decipher regional cuisines, ascertain sensory experiences, recover the tools in spatial context, recreate techniques used to prepare food in the past, and overall learn more about the social and cultural contexts of the human experience. This type of investigation is possible because archaeological work uses complementary data to explain social practices and because advances in archaeological methods make accessible previously undetectable data. Experimental archaeology focused on cooking in the past has not only revealed important social information but also captured the imagination of the public. Archaeological research on cooking and cuisine reveals social, political, religious, and economic practices in the past, and it has a unique ability to engage the present with the past through public outreach and solutions to food-related problems.
13
Tibère, Laurence. "Alimentation et vivre-ensemble." Anthropologie et Sociétés 37, no. 2 (August 15, 2013): 27–43. http://dx.doi.org/10.7202/1017904ar.
Повний текст джерелаАнотація:
La créolisation est le fruit des situations d’acculturation qui caractérisent certaines sociétés formées avec la colonisation, donnant naissance à des configurations socioanthropologiques singulières, tant sur le plan des productions matérielles et immatérielles que sur celui des formes de vivre-ensemble. Dans ces processus, l’alimentation joue un rôle majeur en tant que support de construction et d’expression identitaires. Sur le plan sociohistorique, la créolisation de l’alimentation correspond aux formes d’entrecroisements culturels intervenus dans ces sociétés, donnant ce que l’on appelle localement les cuisines créoles ; ces hybridations se poursuivent aujourd’hui encore avec la globalisation et les migrations plus récentes. Plus largement, elle désigne les processus identitaires qui entourent l’alimentation et par lesquels les populations en situation de diversité culturelle marquent l’en-commun et la différence. La réflexion s’appuie sur l’étude du système alimentaire à La Réunion, où la cuisine créole et le manger créole symbolisent l’appartenance commune, alors que les autres cuisines soutiennent les dynamiques de différenciation et de construction de la mémoire des origines.
14
Maaruf, Siti Zuraida, Nurul Faaiza Abdul Razak, Nur Shakila Izzati Rusli, Akmal Ahamed Kamal, Roslaili Anuar, Noor Farhani Othman, and Siti Zurina Maaruf. "The Mangkuk Tepen: Enriching Students’ Knowledge and Awareness Through Culturally Responsive Game Approach." International Journal of Research and Innovation in Social Science IX, IIIS (2025): 609–17. https://doi.org/10.47772/ijriss.2025.903sedu0037.
Повний текст джерелаАнотація:
The purpose of this research is to design and develop a Culturally Responsive Game to raise awareness and enhance knowledge about Malaysian cuisine among secondary school students. This Culturally Responsive Game Approach helps sustain and disseminate knowledge among secondary school students about our local cuisine, especially the traditional desserts. By introducing The Mangkuk Tepen, students will be provided with information about Malaysian cuisine and its heritage. The Mangkuk Tepen is one of the initiatives for the young generation and society to be informed about the traditional desserts in Malaysia which are rarely found nowadays. It is mostly due to the lack of proper documentation and exposure; that this traditional food heritage is slowly being forgotten by the young generation. These traditional Malaysian cuisines should be preserved for future generations as they represent our culture and heritage uniqueness. The Mangkuk Tepen focuses on developing puzzle games or more specifically jigsaw puzzles with the concept of Malaysian cuisine and multicultural elements being incorporated into the games to increase student engagement in the learning process. Developing a creative design for teaching and learning could be one of the ways to capture students’ attention and interest and be able to increase awareness among students towards multiculturalism. The Mangkuk Tepen serves as a teaching tool to promote culturally responsive pedagogy focusing on the culture and heritage of Malaysia which in turn can enhance the student’s knowledge and awareness.
15
Nurdin, Bartoven Vivit, Fuad Abdulgani, Damar Wibisono, and Komang Ariyanto. "Seruit and the Construction of Lampungese in Digitalized Multicultural Urban Setting." Journal of Society and Media 8, no. 1 (April 29, 2024): 104–27. http://dx.doi.org/10.26740/jsm.v8n1.p104-127.
Повний текст джерелаАнотація:
This paper examines how a particular cultural product (cuisine) from a demographically minority ethnic group is transformed in a multicultural social setting. The expanding process of commodification and the development of the urban culinary industry, supported by innovations in digital technology and media, provide opportunities for ethnic cuisines to compete with other culinary traditions. This research aims to determine how the cultural identity embedded in specific cuisines is built in the culinary market and how the intrinsic value of ethnic culinary traditions is transformed in multiethnic societies. The theory used is food culture and food habits. (Foster and Anderson 1978; Jerome, Kandel, and Pelto 1980). This study used qualitative research methods with an ethnographic approach. Data was collected through interviews, observations, and the author's participant observation as a citizen of the city under study. The study found that togetherness is an intrinsic value of Lampung's seruit commensality that is adaptive amidst socio-cultural transformation into a multicultural society. Seruit becomes an arena for constructing Lampungnese during a multiethnic urban society and growing commercial economy. Sharing meals (seruit commensality) can promote harmony among Lampung's urban ethnic groups. Mass and digital media have transformed Lampung's identity
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Poulain, Jean-Pierre. "Un précurseur… des food studies : Maxime Rodinson." Anthropology of the Middle East 15, no. 2 (December 1, 2020): 1–17. http://dx.doi.org/10.3167/ame.2020.150202.
Повний текст джерелаАнотація:
Abstract: This article explores the contribution of Maxime Rodinson to the thematisation of food in the Social and Human Sciences (SHS), i.e. its recognition as a legitimate object. Rodinson’s contribution consists in having created the conditions for the socialisation of food. The focused interest in cookery books, as a source of empirical data, has made it possible to situate food in culinary styles, that is to say not only in physical space, but also in social space. Entry through practices has provided access to what he calls “mass effects” that affect society at large. Thus, it has been possible to sociologise the issue by adding to the local, geographical, and cultural locations of food and dishes the consideration of social hierarchies and forms of diffusion, mixing linguistics, history, sociology, anthropology, and geography. Beyond Rodinson’s personal trajectory, which from a personal poly-competence promotes a transdisciplinary approach, the thematisation takes place in a historical and epistemological context marked by the opposition between a spiritual Islamology and evolutionary Marxism. This characterises the period preceding the Iranian revolution and the fall of the Berlin Wall.Résumé : Cet article étudie la contribution de Maxime Rodinson à la thématisation de l’alimentation dans les Sciences humaines et sociales (SHS), c’est-à-dire à sa reconnaissance comme objet légitime. Son apport consiste à avoir créé les conditions de la sociologisation des aliments. La mise en évidence de l’intérêt des livres de cuisine comme source de données empiriques a permis de situer les aliments dans des styles culinaires, c’est-à-dire non seulement dans l’espace physique, mais également dans l’espace social. L’entrée par les pratiques a donné accès à ce qu’il appelle des « effets de masse » qui touchent la société de façon large. Ainsi a-t-on pu sociologiser la question en ajoutant à la localisation géographique et culturelle des aliments et des mets la prise en compte des hiérarchies sociales et des formes de diffusions, en mêlant linguistique, histoire, sociologie, anthropologie, géographie… Au-delà de la trajectoire personnelle de Rodinson qui, depuis une poly-compétence personnelle, promeut une approche transdisciplinaire, cette thématisation s’opère dans un contexte historique et épistémologique marqué par l’opposition entre une islamologie spirituelle et le marxisme évolutionniste qui caractérise la période qui précède la révolution iranienne et la chute du mur de Berlin.
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Fantino, Luca. "La publicité futuriste, un nouveau domaine esthétique." ALTRALANG Journal 4, no. 02 (December 30, 2022): 387–403. http://dx.doi.org/10.52919/altralang.v4i02.226.
Повний текст джерелаАнотація:
Futuristic Advertising, A New Aesthetic Domain
ABSTRACT: Marinetti conceives his activity in the futurist movement as a global, living aesthetic practice, encompassing all artistic disciplines: poetry, theater, cinema, music, painting, sculpture, fashion, cooking, advertising, are the fields in which he gives free rein to his endless creativity. Among the different fields of action of the futurists, the one related to the art of advertising is one of the most interesting, since it is related to productive processes, to competition, to the dynamism of the economy. For the futurists, to participate in the activity of advertising means to act on society and influence its progress. Marinetti sees in the colorful manifestos a fundamental element of the futuristic transformation of the landscape. Advertising becomes one of the symbols of the new industrial and metropolitan reality, intended to promote artistic products in ways comparable to those of a commodity. Advertising becomes a fundamental moment in the relationship with the public because the ephemeral nature of any artistic product leads to its submission to the rules of the market: innovation, originality, invention. Art is subjected to the same rules as any other economic activity, it becomes a product that has a price.
RÉSUMÉ : Marinetti conçoit son activité dans le mouvement futuriste comme une pratique esthétique globale, vivante, englobant toutes les disciplines artistiques : poésie, théâtre, cinéma, musique, peinture, sculpture, mode, cuisine, publicité, sont les domaines dans lesquels il donne libre cours à son intarissable créativité. Parmi les différents champs d’action des futuristes, celui qui est lié à l’art de la publicité est l’un des plus intéressants, puisqu’il est lié aux processus productifs, à la concurrence, au dynamisme de l’économie. Pour les futuristes, participer à l’activité publicitaire signifie agir sur la société et conditionner son progrès. Marinetti voit dans les manifestes bariolés un élément fondamental de la transformation futuriste du paysage. La publicité devient l’un des symboles de la nouvelle réalité industrielle et métropolitaine, destinée à promouvoir tout produit artistique comparable à une marchandise de même niveau. La publicité devient dorénavant un moment fondamental dans le rapport avec le public, car le caractère éphémère de tout produit artistique entraîne sa soumission aux règles du marché : innovation, originalité, invention. L’art est soumis aux mêmes règles que toute autre activité économique, il devient un produit qui a un prix.
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YI, Soo Jeong. "Refugee Cuisine: From Security to Coexistence." Korean Society for European Integration 14, no. 1 (March 30, 2023): 207–29. http://dx.doi.org/10.32625/kjei.2023.29.207.
Повний текст джерелаАнотація:
This paper discusses how the view of migrant Muslim women has changed from a security perspective to an object of coexistence. To analyze this process, the paper examines women in migration, immigrant Muslim women in the migration security debate, and the representation and evaluation of immigrant Muslim women's lives in the concept of Refugee Cuisine. In particular, this study introduces the concept of Refugee Cuisine, which has recently been used to refer to the food culture of immigrants, and discusses the implications of this concept. In conclusion, this study examined how migrant Muslim women, who have been categorized as uninitiative, passive, and socially disadvantaged, are expressing their identity and functioning as part of society.
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Cwiertka, Katarzyna J. "Eating the World: Restaurant Culture in Early Twentieth Century Japan." European Journal of East Asian Studies 2, no. 1 (March 24, 2003): 89–116. http://dx.doi.org/10.1163/15700615-00201005.
Повний текст джерелаАнотація:
In this paper, I examine the rise of Western-style and Chinese-style dining in early twentieth century Japan, and the role multicultural eating played in the process of turning Japan into a modern, mass society. I argue that the new dining facilities not only played an important role in the mass entertainment of the urban population, but also that they facilitated the rise of a completely new consciousness among Japanese people, connecting them to a world beyond. Food serves here as a medium for identifying the agency of China and the West in the process of Japan’s self-definition. The popularity of Western and Chinese cuisine in interwar Japan denotes the cultural implications of imperialism in East Asia. The eagerness with which the Japanese masses engaged in ‘eating the West’ and ‘eating Asia’ suggests an ambiguity in the position of Japan at the time—a coloniser with a consciousness that had been colonised by the West. ‘Ethnic’ cuisines, unfamiliar foodways, exotic ingredients, ‘fusion’ cooking, multi-cultural culinary influences and more, are all now familiar elements on the contemporary (industrialised) social scene. Indeed, the final decade of the twentieth century seems to have witnessed curiosity on a mass-scale about unfamiliar eating that represents a striking interest in unaccustomed tastes, recipes and cuisines.
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YAMAZAKI, Hanae, and Tohru FUSHIKI. "The Japan Society for Innovative Cuisine: Exploring New Visions of Japanese Cuisine." Journal of Nutritional Science and Vitaminology 61, Supplement (2015): S162—S163. http://dx.doi.org/10.3177/jnsv.61.s162.
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P.S, Pratheep. "The Impact Of Tourism On Indian Culture." KnE Social Sciences 1, no. 3 (April 13, 2017): 429. http://dx.doi.org/10.18502/kss.v1i3.765.
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<p>Tourism is an important, even vital, source of income for many regions and countries. Increased leisure time and changes in lifestyle and consumption have given renewed importance to tourism. Travel outside a person's local area for leisure was largely confined to wealthy classes, who at times travelled to distant parts of the world, to see great buildings, works of art, <a title="Multilingualism" href="https://en.wikipedia.org/wiki/Multilingualism">learn new languages</a>, experience new cultures, and to taste different <a title="Cuisine" href="https://en.wikipedia.org/wiki/Cuisine">cuisines</a>. Tourism also encourages respect for and preservation of monuments and heritage properties.” At the interface between culture and tourism lies a series of deep and challenging issues relating to how we deal with issues of political engagement, social justice, economic change, belonging, identity and meaning. Tourism is a cultural phenomenon. It both impacts cultures and society, and is shaped by cultures and society. There is a deep influence of tourists and tourism on host country. Tourism is genuinely powerful and unique force for change in the community. Tourist impact has been most noticeable in lesser developed countries but is not entirely restricted to them. The cultural impact of tourism is concerned with the question of protecting and maintaining the cultural heritage and certain allied issues. The paper is an attempt to discuss the impact of tourism on Indian culture. The research design of this paper will be descriptive in nature.</p><p> </p><p><strong>Keywords: </strong><em>Manila Declaration, Tradition, Value system, tribal tourism, Globalization<strong></strong></em></p>
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AKGÜN, Sevim Demir, and Levent ÖZTÜRK. "Cuisine and Dishes in Use During the Prophet Muhammed Era (A.D. 569-632)." European Journal of Interdisciplinary Studies 3, no. 4 (October 6, 2017): 81. http://dx.doi.org/10.26417/ejis.v3i4.p81-85.
Повний текст джерелаАнотація:
Each society has a unique cuisine and taste which has been developed over time. Furthermore, each region and climate offer different options, health and life perception varies in each society. In the Arabian Peninsula where The Prophet Muhammad lived, cuisine was shaped according to the region, climate and life perception according to conditions of the era. Indeed, The Prophet Muhammad was a human being lived in Arabian region. He was in close relation with his own society’s cuisine in terms of personal taste before he conveyed the Islamic religion. Islam as a religion has contributed to daily life of people in terms of different point of views beside perception about world blessings. In this text, variety of foods consumed in Arabian Peninsula, distribution of these according to types and variety of dishes, pots and pans that were used during The Prophet Muhammad era was mentioned. This study aimed to enlighten whether religion has an influence on cuisine and Islamic religion suggests a life devoid of food and drink.
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AKGÜN, Sevim Demir, and Levent ÖZTÜRK. "Cuisine and Dishes in Use During the Prophet Muhammed Era (A.D. 569-632)." European Journal of Interdisciplinary Studies 9, no. 1 (October 6, 2017): 81. http://dx.doi.org/10.26417/ejis.v9i1.p81-85.
Повний текст джерелаАнотація:
Each society has a unique cuisine and taste which has been developed over time. Furthermore, each region and climate offer different options, health and life perception varies in each society. In the Arabian Peninsula where The Prophet Muhammad lived, cuisine was shaped according to the region, climate and life perception according to conditions of the era. Indeed, The Prophet Muhammad was a human being lived in Arabian region. He was in close relation with his own society’s cuisine in terms of personal taste before he conveyed the Islamic religion. Islam as a religion has contributed to daily life of people in terms of different point of views beside perception about world blessings. In this text, variety of foods consumed in Arabian Peninsula, distribution of these according to types and variety of dishes, pots and pans that were used during The Prophet Muhammad era was mentioned. This study aimed to enlighten whether religion has an influence on cuisine and Islamic religion suggests a life devoid of food and drink.
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M, SAJITHA. "Myriad Aspects of Secular Thinking on Malayali Cuisine." GIS Business 14, no. 3 (June 26, 2019): 202–6. http://dx.doi.org/10.26643/gis.v14i3.4670.
Повний текст джерелаАнотація:
Food is one of the main requirements of human being. It is flattering for the preservation of wellbeing and nourishment of the body. The food of a society exposes its custom, prosperity, status, habits as well as it help to develop a culture. Food is one of the most important social indicators of a society. History of food carries a dynamic character in the socio- economic, political, and cultural realm of a society. The food is one of the obligatory components in our daily life. It occupied an obvious atmosphere for the augmentation of healthy life and anticipation against the diseases. The food also shows a significant character in establishing cultural distinctiveness, and it reflects who we are. Food also reflected as the symbol of individuality, generosity, social status and religious believes etc in a civilized society. Food is not a discriminating aspect. It is the part of a culture, habits, addiction, and identity of a civilization.Food plays a symbolic role in the social activities the world over. It’s a universal sign of hospitality.[1]
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Momina Arshad Malik, Dr. Atifa Usmani, and Dr. Syed Farjood Ailya Rizvi. "Impact of Colonial Era on the Cuisine of Pakistan." Critical Review of Social Sciences Studies 2, no. 2 (December 21, 2024): 1458–71. https://doi.org/10.59075/k6k72c59.
Повний текст джерелаАнотація:
This study is an effort to find out the impact of the colonial era on an important aspect of the society and culture of Pakistan; its cuisine. The British food products and eating customs in India that were later assimilated into Pakistani culture and society are explored to evaluate and discuss the effects of colonialism on Pakistani cuisine. Data is collected from oral, visual, and literary indications. It is a Qualitative study for which a Historical research design was adopted. A purposive sampling technique was applied for this research and Lahore, a cultural hub, historic city, and Punjab Province was selected as a sample. All the themes that emerged from gathered data were discussed and the study's findings unveiled that although the British Colonial era did not entirely impact Pakistani Cuisine, certain foods and practices became an integral part of culture and society. The study highlights how clubs, restaurants, and social gatherings played a pivotal role in embedding British food culture into Pakistani society. The research underscores the role of colonialism in shaping dining customs, which continue to evolve today. The results have implications for understanding the socio-cultural evolution of post-colonial societies and offer policy recommendations for preserving culinary heritage amidst globalization.
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Фаис, Оксана Давидовна. "Traditions and innovations in Sicilian cuisine." ТРАДИЦИОННАЯ КУЛЬТУРА, no. 2 (November 11, 2019): 139–49. http://dx.doi.org/10.26158/tk.2019.20.3.012.
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Настоящая статья посвящена современной Сицилии - консервативному в культурном отношении региону, представляющему собой арену противоборства традиционного и нового. Впервые в отечественной и зарубежной науке проводится анализ механизмов адаптации и ассимиляции инноваций в такой сфере, как кухня, в условиях Сицилии остающейся одним из оплотов традиционности. Автор опирается на данные источников и литературы и на собственные полевые материалы. Исследование содержит подробный анализ не только специфики региона, в том числе и культурно-социологический, но и различных категорий инноваций, а также конкретные примеры практики адаптации инноваций в Сицилии, особенностей ее реализации и итогов. Особое внимание уделяется таким значимым антропологическим аспектам изучаемого социума, как стереотипы традиционной ментальности, нормы и стандарты поведения населения, понятия и критерии престижности, иерархия ценностей, вкусовые предпочтения, а также их социальная диверсификация в исследуемом регионе. В пользу сохранения жизнеспособности «старой кухни» говорят многие доводы, среди которых консервативность региона, его социокультурные особенности, наличие факторов, «цементирующих» традиционность; ригидность, в том числе в поведении и мышлении, численно превалирующих «народных слоев» населения, способность островной культуры во многом «реструктурироваться». Сделан вывод, что важную роль в сохранении алиментарного наследства играет осознанное отношение сицилийцев к традиционности в еде как показателю своей идентичности. This article focuses on modern Sicily, a culturally conservative region, an arena of confrontation between the traditional and the new. For the first time in scholarship, it analyzes the mechanisms of adaptation and assimilation of innovations in cuisine using the example of Sicily. The author relies on primary sources, academic literature, and on personal field materials. The study contains a detailed cultural and sociological analysis not only of the specifics of the region, but also of various categories of innovation. It examines specific adaptations of innovation in Sicily, the particular features of how they unfold and the results they yield. Special attention is paid to such important anthropological aspects of the society under study as stereotypes of traditional mentality; the norms and standards of the population’s behavior; the concepts and criteria of prestige; the hierarchy of values; and taste preferences; as well as their social diversity. Many factors favor preserving the “old cuisine”, including the conservatism of the region, its socio-cultural characteristics, and the presence of elements “cementing” tradition: rigidity in behavior and thinking; the numerical predominance of “folk strata” in the population; the ability of an island culture “to restructure itself ”. The article concludes that Sicilians’ conscious attitude toward traditional food as an indicator of their identity plays an important role in preserving their alimentary heritage.
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Prieto, Gabriel. ":Foodways of the Ancient Andes: Transforming Diet, Cuisine, and Society." Journal of Anthropological Research 80, no. 3 (September 1, 2024): 368–70. http://dx.doi.org/10.1086/731151.
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Eteki-Otabela, Marie-Louise. "Dix ans de luttes du Collectif des femmes pour le renouveau (CFR) : quelques réflexions sur le mouvement féministe camerounais." Note de recherche 5, no. 1 (April 12, 2005): 125–34. http://dx.doi.org/10.7202/057673ar.
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Pendant trois décennies, la communauté internationale a pris pour acquis que la priorité pour les femmes africaines était la question du développement. Au moment où les politiques et les programmes de développement apparaissent comme un échec cuisant, on redécouvre qu'au sein des sociétés africaines, les femmes ont d'autres priorités. Cet article montre à partir des pratiques des femmes camerounaises qu'une vision féministe des problèmes que connaissent les sociétés africaines est peut-être la seule alternative réelle au pouvoir totalitaire dans ces pays. L'auteure fait un bref rappel des luttes des féministes du Collectif des femmes pour le renouveau au Cameroun, leurs positions sur certains problèmes de société qui passent habituellement pour être spécifiques aux femmes et rappelle que pour ces féministes, le changement social en Afrique aujourd'hui passe aussi par un choix politique personnel, celui de faire de la politique autrement.
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Riera Melis, Antonio. "Jerarquía social y desigualdad alimentaria en el Mediterráneo Noroccidental en la Baja Edad Media. La cocina y la mesa de los estamentos populares." Anuario de Estudios Medievales 24, no. 1 (April 2, 2020): 857. http://dx.doi.org/10.3989/aem.1994.v24.1003.
Повний текст джерелаАнотація:
Comme conséquence de l'expansion économique et de l'établissernent du système féodal, l'Occident a éprouvé, pendant la période centrale du Moyen Age, toute une série de changements alimentaires. Le pain devint, donc, l'aliment primordial pour les couches les plus basses de la société. Étant donné que la croissance des sociétés féodales avait atteint son plus haut point vers la fin du XIIIe siècle, l'équilibre -toujours précaireentre la population et les ressources s'est finalement rompu et la faim apparaît de nouveau. La ville et la campagne étaient, dépuis 1200, deux domaines économiques complémentaires, mais les cuisines de leurs subalternes respectifs n'étaient tout à fait égales vers la fin du Moyen Age. Or, les différences principales étaient une conséquence des mécanismes d'approvisionnement: ainsi les campagnards produisaient la plupart de leurs invariables nourritures, tandis que les classes inférieures urbanes dépendaient du marché dans lequel le changement alimentaire fut done plus rapide.
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Aletta Dewi Maria and Anas Harsanto. "Traditional Food Glewo Rice As An Authentic Icon Of Semarang." INTERNATIONAL CONFERENCE ON DIGITAL ADVANCE TOURISM, MANAGEMENT AND TECHNOLOGY 1, no. 2 (December 31, 2023): 102–10. http://dx.doi.org/10.56910/ictmt.v1i2.26.
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Traditional or local food is one of the identifying characteristics of a community group that is easily found and recognized. Semarang City has a variety of culinary products from the cultural activities of its people. The diversity of cuisine reflects the personality and characteristics of the people of Semarang. Glewo rice cuisine is one of the things that must be preserved so that it does not disappear and is loved by all groups, especially the younger generation of culinary lovers. Many people do not know that Glewo rice has been a typical dish of old Semarang since the 1930s which is gradually losing its existence in today`s society. The purpose of this research is to increase the presence of Nasi Glewo which is almost forgotten, therefore it is necessary to have new innovations and creativity to revive the popularity of Glewo rice including using promotional media, collaboration, innovation, and festivals. The method used is descriptive qualitative by emphasizing the research process and the meaning of data and information. The results of this study show that Glewo Rice as a typical cuisine of Semarang city, has not entirely disappeared from the memory of the people of Semarang, still in order to be used as an authentic Semarang icon, it is necessary to collaborate with other parties, increase the promotion of Glewo rice and increase innovation in the presentation of Glewo rice. This can be by giving a touch of mixture with contemporary cuisine that is in great demand by the general public or served in places that are a favorite of the people of Semarang.
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Põltsam-Jürjo, Inna. "Paganate kookidest seakõrvadeni. Transkultuuriline rännak ühe toidu jälgedes läbi sajandite ja kokaraamatute." Eesti Rahva Muuseumi aastaraamat, no. 60 (October 12, 2017): 16–33. http://dx.doi.org/10.33302/ermar-2017-001.
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From “heathens’ cakes” to “pig’s ears”: tracing a food’s journey across cultures, centuries and cookbooks It is intriguing from the perspective of food history to find in 19th and 20th century Estonian recipe collections the same foods – that is, foods sharing the same names – found back in European cookbooks of the 14th and 15th centuries. It is noteworthy that they have survived this long, and invites a closer study of the phenomenon. For example, 16th century sources contain a record about the frying of heathen cakes, a kind of fritter, in Estonia. A dish by the same name is also found in 18th and 19th century recipe collections. It is a noteworthy phenomenon for a dish to have such a long history in Estonian cuisine, spanning centuries in recipe collections, and merits a closer look. Medieval European cookbooks listed two completely different foods under the name of heathen cakes and both were influenced from foods from the east. It is likely that the cakes made it to Tallinn and finer Estonian cuisine through Hanseatic merchants. It is not ultimately clear whether a single heathen cake recipe became domesticated in these parts already in the Middle Ages. In any case, heathen cakes would remain in Estonian cuisine for several centuries. As late as the early 19th century, the name in the local Baltic German cuisine referred to a delicacy made of egg-based batter fried in oil. Starting from the 18th century, the history of these fritters in Estonian cuisine can be traced through cookbooks. Old recipe collections document the changes and development in the tradition of making these cakes. The traditions of preparing these cakes were not passed on only in time, but circulated within society, crossing social and class lines. Earlier known from the elites’ culture, the dish reached the tables of ordinary people in the late 19th and early 20th century. In Estonian conditions, it meant the dish also crossed ethnic lines – from the German elite to the Estonian common folk’s menus. In the course of adaptation process, which was dictated and guided by cookbooks and cooking courses, the name of the dish changed several times (heydenssche koken, klenätid, Räderkuchen, rattakokid, seakõrvad), and changes also took place in the flavour nuances (a transition from spicier, more robust favours to milder ones) and even the appearance of the cakes. The story of the heathen cakes or pig’s ears in Estonian cuisine demonstrates how long and tortuous an originally elite dish can be as it makes its way to the tables of the common folk. The domestication and adaptation of such international recipes in the historical Estonian cuisine demonstrates the transregional cultural exchange, as well as culinary mobility and communication.
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Asy'ari, Munjin Syafik, Vioren Filadelfia Taolo, Abdul Razaq Cangara, and Patrice Lumumba. "The Impact of South Korean Gastrodiplomacy in Indonesia on the Development of Korean Food Business Opportunities in Indonesia." Tamalanrea: Journal of Government and Development (JGD) 1, no. 1 (April 5, 2024): 12–19. http://dx.doi.org/10.69816/jgd.v1i1.35561.
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This article explores how South Korean gastrodiplomacy fosters Korean food business opportunities in Indonesia. Gastrodiplomacy, a soft diplomacy approach, uses cultural elements like cuisine to enhance bilateral relations and national image. South Korea has effectively leveraged the Korean Wave—a global phenomenon including music, drama, food, and lifestyle—to introduce its cuisine to international audiences, including Indonesia. The study outlines the historical and technological developments that spread Korean culture in Indonesia, leading to increased interest in Korean language, entertainment, and culinary experiences. Using qualitative methods like literature reviews and document analysis, it examines the impact of Korean culture on Indonesian society and the resulting business opportunities for Korean food. The article underscores the role of soft power in promoting cultural exchange and attracting Indonesian consumers to Korean cuisine. South Korean gastro diplomacy's success is evident in the rise of Korean restaurants and food stalls in Indonesia, catering to both Korean culture fans and the general public. However, challenges such as differing culinary preferences, limited access to authentic ingredients, cultural eating habits, pricing issues, and promotional strategies are identified as potential obstacles to expanding Korean food businesses in Indonesia. The study provides insights into how cultural diplomacy can create economic opportunities and enhance international cooperation by analyzing gastro diplomacy and its implementation through the Korean Wave. The findings suggest that strategic collaboration between the South Korean government and local stakeholders is essential to overcoming barriers and maximizing gastro diplomacy's benefits for both nations.
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Jinsheng, Zheng, and Penelope Barrett. "The Vogue for 'Medicine as Food' in the Song Period (960—1279 CE)." Asian Medicine 2, no. 1 (January 16, 2006): 38–58. http://dx.doi.org/10.1163/157342106777996529.
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Dietary therapy (shiliao 食療) is a distinctive feature of traditional Chinese pharmacology. But the Song period (960-1279) saw a new vogue for beverages and foods with added medicinal ingredients. 'Health drinks' containing aromatic medicinal herbs enjoyed great popularity in all strata of society. The writer distinguishes this phenomenon of medicated foods from the practice of 'curing illness with diet' and draws parallels with the current popularity of medicinal cuisine (yaoshan 藥膳).
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Styles, Bonnie W. "Ancient Pottery, Cuisine, and Society at the Northern Great Lakes by Susan M. Kooiman." Michigan Historical Review 48, no. 2 (September 2022): 124–26. http://dx.doi.org/10.1353/mhr.2022.0042.
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Matta, Raúl. "Food for social change in Peru: Narrative and performance of the culinary nation." Sociological Review 69, no. 3 (May 2021): 520–37. http://dx.doi.org/10.1177/00380261211008802.
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This article discusses the most relevant scholarship produced on the rise of Peruvian cuisine and Peru’s gastro-politics. It focuses on the contexts, processes and protagonists behind the attempt to heal and re-found the nation through food after a period of decline and terror, and on the formulation of ideas of social change aimed at shaping and promoting Peru as an entrepreneurial, vigorous but also more equal and fairer society. It also considers the smaller societal changes that nurtured these ideas, which are varied in nature and scope. Methodologically, the article explores the semantics, practices and ideologies at stake as expressed in public discourse, media content, gastronomic trends and restaurant sourcing. By unfolding central processes of the culinary project: high-end cuisine, the refiguring of indigenous people as producers and the use of cultural identity as an authenticating force, it offers a critical reading of the so-called gastronomic revolution, highlighting the ways in which claims to unity and reconciliation, particularly in the incorporation of indigenous people and their food cultures, smooth over ongoing inequalities.
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Nyarota, Margret, Oliver Chikuta, Robert Musundire, and Clotildah Kazembe. "Towards Cultural Heritage Preservation through Indigenous Culinary Claims: A Viewpoint." Journal of African Cultural Heritage Studies 3, no. 1 (October 14, 2022): 136–50. http://dx.doi.org/10.22599/jachs.114.
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Knowledge about cooking was traditionally shared orally and handed down through generations in written form or as a recipe. These specifications or instructions are a society’s claims that provide a unique arena between science and society or the community. This research study is an overview of a destinations cultural heritage preservation of indigenous cuisine through culinary claims. Using content analysis from secondary sources it argues that culinary claims have significance in sustaining a cultural heritage and must not be set aside. These claims describe the technical or procedural information present in a recipe (oral or written), which provides added value in terms of improved quality and greater chance of a successful product. Many destinations are striving to preserve indigenous cuisine as a unique and competitive advantage for many benefits. Thus using local resources such as indigenous food has made destinations more competitive globally. The findings reveal that culinary claims are being used by destinations and renowned chefs, increasing their expertise and passion in the kitchen. These claims have also increased tourist confidence in trying new foods and tastes that are authentic.
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Pertiwi, Setya Ambar, Rudy Harjanto, Novita Damayanti, Yunita Sari, and Syubhan Akib. "Decoding the Meaning of Tumpeng in Roland Barthes’s Semiology Perspective." WACANA: Jurnal Ilmiah Ilmu Komunikasi 22, no. 2 (December 30, 2023): 392–99. http://dx.doi.org/10.32509/wacana.v22i2.3553.
Повний текст джерелаАнотація:
This research uses Roland Barthes's theoretical framework to investigate the cultural importance of the traditional Indonesian dish, Tumpeng. In order to better comprehend this cultural artifact, this study seeks to unravel the underlying symbolic meanings and dimensions that are constructed throughout the Tumpeng tradition. It also shows how Barthes's concepts of objects, interpretations, and myths might be useful in this endeavor. It draws attention to the connections among cuisine, culture, and semiotics and emphasizes the relevance of Tumpeng as a unique expression of Indonesian cuisine. This study shows that Tumpeng functions as a potent cultural signifier within Indonesian society, representing communal identity, social hierarchy, and spirituality through an investigation of its visual and philosophical aspects. Tumpeng's aesthetic style, color scheme, and physical arrangement all convey ideas about societal norms and beliefs. Practices of Tumpeng consumption also entail several layers of interpretation, whereby personal and collective meanings are created and communicated. Further, by decoding the meaning of Tumpeng, it is hoped to comprehend the interactions between cultural artifacts, interpretation, and myth-making techniques.
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Radke, Heather, and Maha Al-Senan. "Fusion Cuisine and Bedouin Handcraft: the Transformative Power of Heritage Preservation in Saudi Arabia." Public Historian 37, no. 2 (May 1, 2015): 89–96. http://dx.doi.org/10.1525/tph.2015.37.2.89.
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In the past decade, Saudi Arabia has begun investing resources in cultural heritage preservation. In this interview, Maha Al-Senan, the director of the Saudi Heritage Preservation Society, discusses this shift and reflects on how heritage preservation has the power to influence identity and power in the kingdom.
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Radix A.P. Jati, Ignasius. "Local wisdom behind Tumpeng as an icon of Indonesian traditional cuisine." Nutrition & Food Science 44, no. 4 (July 8, 2014): 324–34. http://dx.doi.org/10.1108/nfs-11-2013-0141.
Повний текст джерелаАнотація:
Purpose – The aim of this paper is to explore Tumpeng, a Javanese traditional food that recently became an Indonesian icon for traditional cuisine with an emphasis on the philosophical meaning and wisdom behind the food and the tradition. Design/methodology/approach – The paper describes and explores the history of Tumpeng, explains the meaning of all aspects of Tumpeng, from the shape, colour and the items available. Tumpeng as the symbol of relation of mankind with God, society and environment is also analysed along with its position in the nutrition education progress in Indonesia. Future perspectives of Tumpeng are also given in the paper. Findings – Tumpeng is an integral part of traditional ceremony in Java in every stage of human life. The shape, colour and items themselves are a symbol of the relation to God, prosperity and guidance for Javanese people in their daily lives. Tumpeng has been used for nutritional educational purposes in Indonesia due to its popularity. Moreover, the utilisation of Tumpeng has been spread to all over Indonesia and the popularity is increasing. Nevertheless, the existence is shifting to a merely economic purpose. The meaning and wisdom behind Tumpeng are slowly being eroded. Originality/value – This paper gives a description and explanation about a traditional Javanese food – Tumpeng – regarding the history, meaning and its future perspective.
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López-Lago Ortiz, Luis, and Cecilia Pedret Massanet. "A evolução do estatuto social da alfarroba: de alimento animal em tempos de escassez a produto gourmet na alta cozinha balear." Archives on Food, Culture and Nutrition (AFOCUN-ICAF) 1, no. 1 (November 25, 2023): 95–117. http://dx.doi.org/10.17398/3020-3635.1.95.
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The so-called gastronomic boom and the interest in the conservation of the Mediterranean food heritage as a tourist resource highlight the existence of processes of rediscovery and revaluation of some foods that are undergoing a change in social status. This is the case of carob in the context of the Balearic Islands. Based on the traditional uses of this legume and the changes that have occurred in its production and consumption in recent years, this article analyzes its gourmetization process and its introduction into haute cuisine. The use of a qualitative methodology based on semi-structured interviews and observation has made it possible to study, firstly, the role of carob and its fruit as elements of the biocultural memory of the islands' society; secondly, the recent changes in value that carob is experiencing; thirdly, the strategies and actors that are contributing to the rediscovery and revaluation of this food; and finally, its introduction into haute cuisine. This article shows how the revaluation and gourmetization of carob is linked to discourses that emphasize the "local" condition of the products and that bet on the recovery of traditional gastronomy, as a "sustainable" production model and as a symbol of "authenticity".
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Sundari, Wiwiek. "Javanese Culture Maintenance at Dhoplang Traditional Culinary Market, Wonogiri, to Support Plasticless Society." E3S Web of Conferences 202 (2020): 07023. http://dx.doi.org/10.1051/e3sconf/202020207023.
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As part of their creation as social creature, culture represents human being complex system of thought and practice. When people –as their creator– leave a culture, it becomes history. To maintain a culture, people should continuously use and keep them in their daily life as their cultural identity and part of their civilization. This research shows how a particular Javanese community keep their culture by holding a Javanese traditional culinary market at Dhoplang, Wonogiri, exposing Javanese traditional cuisine, clothing, language and local wisdom of environment friendly by using various leaves as wrapping to support plasticless society. It is also done to support Wonogiri tourism by obtaining more income from the vistitors for local people and government.
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Hidayat, Zinggara. "Asian Youth Cultural Expression, Creativity, and Innovation on YouTube." Jurnal ILMU KOMUNIKASI 14, no. 1 (June 6, 2017): 1. http://dx.doi.org/10.24002/jik.v14i1.1178.
Повний текст джерелаАнотація:
Groups and intercommunity interactions form global society. This study aims to describe the global aspect in the local cultural expression or vice-versa on YouTube videos. The cultural expressions include language, dress, cuisine, festivals and leisure creativities, social customs and lifestyle. Qualitative descriptive approach is used to analyze ten videos made by Southeast Asian young people. This research found that the locality expression goes global. Cultural expressions communicate the cross-cultural understanding especially in mainland, peninsula, and islands. This youth creativity describes the “glocality” of Indian, Arabic, Chinese, Malay, Java, and the West cultures.
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Güldemir, Osman. "Baklava Recipes from the Greek King Otto I to the Present." Athens Journal of Mediterranean Studies 8, no. 2 (March 15, 2022): 93–106. http://dx.doi.org/10.30958/ajms.8-2-1.
Повний текст джерелаАнотація:
Baklava is important in Turkish cuisine because of its international recognition and its place in important days and tables in the society. It has many varieties such as melon, curd, almond, hazelnut and pistachio from past to present. Friedrich Unger, the confectioner of Otto I, the first king of Greece, visited Istanbul in 1835. “Conditorie des Orients”, published by Unger in 1838, is a unique resource for Ottoman confectionery. In this study, the recipe for baklava written by Unger was compared with the recipes for baklava in two books. The first of these is the 19th century Ottoman Turkish cookbook Kitabüt Tabbahin. The other is the Turkish cuisine book, which includes the recipes of today’s classic Turkish dishes. Baklava with almond recipes in these three books were compared with three general criteria. These criteria are the material used, the preparation of the baklava, and the nutritional values. Flour is used in all three recipes. In the first recipe honey is used as a sweetener, in the second it can be used honey or sugar, and in the third sugar. Their preparations are very similar, with slight differences. Nutritional values also show changes due to the difference in the material used. Keywords: oriental confectionery, Turkish desserts, Friedrich Unger, baklava, dessert recipe
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Tanjung, Nita Novianda, M. Manugeren, and Purwarno Purwarno. "PHILOSOPHICAL MEANINGS OF TRADITIONAL CUISINE RENDANG MINANGKABAU AS A CULTURAL HERITAGE OF INDONESIA." AICLL: ANNUAL INTERNATIONAL CONFERENCE ON LANGUAGE AND LITERATURE 3, no. 1 (December 22, 2020): 70–81. http://dx.doi.org/10.30743/aicll.v3i1.80.
Повний текст джерелаАнотація:
AbstractThis research is related to the philosophical meanings of traditional cuisine Rendang Minangkabau as a cultural heritage of Indonesia. The research is conducted by means qualitative descriptive. The theory used is taken from the philosophy. Philosophy is the mother of all the sciences that have material objects and formal objects, objects the material is the mind while the object formal philosophy of science is truth, goodness and beauty in a manner dialogue. (Syafiie, 2010). This study explained the meanings of the philosophy in Rendang Minangkabau cuisine. Rendang is revered in Minangkabau culture as an embodiment of the philosophy of musyawarah, discussion and consultation with elders. The results show there are four meanings in each of the ingredients Rendang Minangkabau: Meat (dagiang) symbolizes Niniak Mamak (paman) and Bundo Kanduang (ibu) refers to the traditional clan leaders (respect for the parents). The coconut milk (karambia) symbolizes the Cadiak Pandai refers to the intellectuals (learning). The chilli (lado) symbolizes Alim Ulama refers to the religious leaders (uplifting Islamic laws). The spice mixture (pemasak) symbolizes the rest of Minangkabau society refers to the each individual (unity). This philosophy was indeed made to maintain the integrity of the Minang community in West Sumatra and also as a cultural heritage of Indonesia.
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Poon, Randy Y. C. "Biomedical research in Hong Kong." Biochemist 33, no. 5 (October 1, 2011): 24–25. http://dx.doi.org/10.1042/bio03305024.
Повний текст джерелаАнотація:
The first paper from China published in a journal of the Biochemical Society is from as early as 1926. Ernest Tso from the Peking Union Medical College published in the Biochemical Journal a study on the stability of vitamins in Pidan 1. ‘Pidan’ are preserved duck eggs (also called century eggs, thousand-year eggs or millennium eggs, depending on the degree of exaggeration). The yolk (dark green, by the way) is encased in a white that resembles amber. A rather popular cuisine ingredient, Pidan, as nicely observed by Tso “… is perhaps as much used on the table as is cheese in Western countries”.
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Thakur, Rohit, Prof Suman Sharma, and Sahil Gautam. "Indigenous Food, Culture and Tourism in Chamba region of Himachal Pradesh." International Journal of Research and Innovation in Social Science VII, no. VI (2023): 1–10. http://dx.doi.org/10.47772/ijriss.2023.7601.
Повний текст джерелаАнотація:
India is one the most beautiful countries in the world having an ancient and rich culture heritage viz grand architecture, delicious food, colourful fair and festivals, beautiful handicrafts, sculptures, paintings, music and dances. Food is an important element of culture. Food in Sanskrit means “Bhojana” which helps to understand the daily life and identity of people in every society. India is a land which provides ample amounts of food for its population ranging with a variety of grains in different corners of the country. India can be called the Food bowl for the rest of the world as huge amounts of food items are exported from India to all parts of the world. Himachal is a land with rich culture and heritage, civilizations have thrived here in this land for ages. Himachali food is not just a feast but an amalgamation of different flavours representing the local identities, heritage and culture. Food in Himachal is cooked in traditional vessels and slow cooking is a unique technique used to prepare different cuisines in different parts of the state. The present paper tries to explore Chamba’s culture and describe the various indigenous cuisines of Chamba and suggest strategies for developing attractive tourism products and promote indigenous cuisines.
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Haji M Dawoed, Fathurrahman, Mohammad Naqib Hamdan, and Nurul Aini A. Kadir. "HALAL FOOD SELECTION AMONG MUSLIMS AND ITS EFFECT ON COMMUNITY INTEGRATION IN SINGAPORE." Advanced International Journal of Business, Entrepreneurship and SMEs 6, no. 20 (June 30, 2024): 203–11. http://dx.doi.org/10.35631/aijbes.620017.
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This study looks at the intricate problems related to the Muslim minority group in Singapore's need for food with Halal certification and its wider effects on social integration. Sharia law is the source of the phrase "halal," which designates what is acceptable for Muslims to eat. "Halal toyyiban" is the term for food that is both healthy and legal. Getting access to Halal food may be quite difficult for Muslim minority, particularly in mixed environments like Singapore. Halal guarantee has been given by the founding of the MUIS, although concerns regarding the over-commercialization of halal food and its effects on religious practices still exist. The sociocultural aspects of eating halal cuisine and how it affects community integration are explored in this research. It examines how Muslims' defensive eating techniques impact their relationships with non-Muslims and emphasizes the tactics Muslims use to follow dietary constraints. A critical analysis is conducted on the dependence on halal accreditation and its consequences for societal cohesiveness. The study also looks at how Muslims feel excluded from larger society and alienated in social situations as a result of their dietary restrictions. The study highlights the dietary differences that may impede social integration even if halal cuisine acts as an avenue for socializing using a qualitative method utilizing document analysis. The results imply that cultivating inclusion requires encouraging respect and understanding for one another's food patterns. The report promotes more collaboration to close the gap between various religious groups through community gatherings, public education initiatives, and candid discussions. A more cohesive and integrated society may be fostered in Singapore by acknowledging and addressing the Halal dietary requirements of Muslims.
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Da Cruz, Fernando Manuel Rocha. "Enchanting restaurants: innovation based on traditional food in Belém (Pará, Brazil)." OBSERVATÓRIO DE LA ECONOMÍA LATINOAMERICANA 22, no. 1 (January 25, 2024): 3244–61. http://dx.doi.org/10.55905/oelv22n1-171.
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The city of Belém, capital of the state of Pará (PA), located in northern Brazil, was recognized in 2015 as a Creative City of Gastronomy by the United Nations Educational, Scientific and Cultural Organization (UNESCO). This recognition is due to the richness of the intangible cultural heritage of the cuisine of Pará, based on traditional and indigenous ways of making, allied to African and European knowledge. At the same time, participation in the Creative Cities Network presupposes cooperation between member cities, where city planning, creativity, sustainability and the encouragement of a socially fairer society are the principles that guide each one of them. In this sense, the objective of the article is to think about the act of enchantment, based on the communicative process, that restaurants promote in their customers, particularly in the city of Belém. In methodological terms, it is a qualitative and dialectical research that seeks to question and deepen knowledge, based on data collected in field research during participant observation. To conclude, we understand that the taste and mastery of traditional Pará cuisine can be restrictive as a tourist offer given the use of local products, unknown to the general public. Thus, gourmetization, the preparation of new dishes with known products and international dishes seek to complement this gastronomic offer.. However, the enchantment is not only produced from the food itself, but also from the referents and channels used by the different restaurants.
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horan, kelly. "Vegetables Are Genius: A Zen Chef Cooks toward Enlightenment." Gastronomica 6, no. 4 (2006): 26–31. http://dx.doi.org/10.1525/gfc.2006.6.4.26.
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Tucked away in a fashionable Tokyo shopping district, chef Toshio Tanahashi's 20-seat restaurant, Gesshinkyo, serves haute Buddhist cuisine to a taste-making elite happy to pay hundreds of dollars for the privilege of eating painstakingly prepared vegetables. One Saturday every month, though, a handful of students pay a fraction of the price to prepare a ten-course meal alongside the master, and to imbibe a heaping portion of Zen wisdom along with the fruits of their labors. Reporter and Japan Society fellow Kelly Horan traveled to Tokyo to find out why Tanahashi's particular blend of ancient asceticism and 21st century hedonism is making his one of the most talked-about kitchens in the East.
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Maleachi, Sandra, Juliana Juliana, Rosianna Sianipar, and Nova Bernedeta Sitorus. "Study of Sustainable Gastronomy Tourism in Siantar City." Jurnal Ilmiah Global Education 5, no. 1 (March 17, 2024): 138–49. http://dx.doi.org/10.55681/jige.v5i1.1528.
Повний текст джерелаАнотація:
This research aims to identify the sustainability of gastronomic tourism in Siantar City. The "Study of Sustainable Gastronomy Tourism in Siantar City" research uses a qualitative method. A gastronomic study of Siantar's culinary specialities, including roast pork, arsik carp, Siantar noodles, Siantar coffee, and traditional snacks, shows the richness of the city's culinary culture. The following conclusions can be drawn from this gastronomic study: (1) Cultural Heritage: The typical culinary delights of Siantar City are an inseparable part of the Batak cultural heritage. Each dish has a solid historical and traditional value, representing the identity of the people of Siantar City. (2) Uniqueness of Taste and Texture: Each dish has a unique taste and texture. Roast pork presents a combination of tender meat with crispy skin; arsik carp offers a unique blend of spicy, sour and distinctive flavours; bakmi Siantar has chewy noodles and savoury gravy; Siantar coffee has a distinctive aroma and rich taste, while jajanan pasar offers a wide variety of flavours. (3) Local and Tourist Influences: The typical culinary delights of Siantar City are favoured by residents and attract tourists. These foods are the main attraction for those who want to experience the delicacy and uniqueness of local cuisine. (4) Economic Impact and Tourism: Siantar City's unique cuisine has a significant economic impact. Culinary businesses, restaurants and coffee shops that serve these dishes provide employment and economic contribution to society. In addition, culinary specialities are also an attraction for tourists, which contributes to the development of the tourism sector in Siantar City. (5) Cultural Preservation: It is essential to pay attention to the preservation of Siantar City's unique culinary culture. Preservation efforts through documentation, training, promotion and quality improvement can maintain the sustainability and authenticity of these dishes so that future generations can enjoy them. This conclusion shows the importance of typical cuisine in enriching the cultural richness of Siantar City. These dishes not only meet the culinary needs of the local people but also have significant economic and tourism potential. Through preserving and developing unique culinary delights, Siantar City can continue to promote its distinctive and traditional culinary delicacies to the world.