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In the writing “If You Are What You Eat, Then What Am I?” Geeta Kothari describes the differences in the American and Indian cultures through her unique description of the food differences. As a little Indian-American girl, Kothari curiously wanted to eat what of kids her age ate, tuna salad sandwich, hot dogs, and foods of such nature. Kothari describes her first encounter with a can of tuna fish as it looks “pink and shiny, like an internal organ” (947). As Kothari ages, it becomes clear that she sees American food much the way her parents saw it- “repugnant… meat byproducts… glued together by chemicals and fat” (947). Even though Kothari describes American food as strange, disgusting, and foreign; it was also “infidelity” to eat it (951). …show more content…
Montano’s describes growing up half White American and half Mexican American. Montano did not have a proper place in his family. One side called him the “white one” and the other side called him the “Wexican” (Montano). At a young age and utilized cooking to channel his biracial frustrations. He became more frustrated when he and his Mexican father needed a hotel room, and they were refused service. It was at that moment he said, “I hate white people” (Montano). That began Montano’s fathers teaching a lesson. The lesson continued when Montano’s dad took him to a small restaurant from his hometown where the nacho meal was invented. His father correlated the Aztecs’ corn and the Spanish colonies dairy as the fusion of two societies coming together. “This recipe morphed” becoming the nacho created in that Mexican restaurant of the 1950’s served in the “hangout for Mexican and Texas politicians” (Montano). Montano grew and visited Argentina which he found to lack in anything Mexican. Montano missed his spicy food and began cooking. He treated his friends to his authentic Mexican dishes. Cooking was no longer to relieve the frustrations but served as an enjoyment in his heritage. It was through the frustrations as a biracial child and lesson taught by his father using nachos as a metaphor (probably not …show more content…
I am an American whose heritage is both Cajun French Catholic and Irish Catholic. American food is just that American, a melting pot of all foods. As far as I can tell, I grew up eating the same or similar foods as most other American families. Except during the time of the Catholic season of prayer and fasting, Lent and while growing up in South Louisiana. During Lent, Catholics deny themselves meat on Fridays, so there is a lot of fish eaten. Lent can be explained in more depth, but no meat of Friday’s is the elementary description concerning food. After my parents got divorced, my dad returned to his home state, Louisiana. I spent most of my life between both parents; One in West Florida and the other in South Louisiana. My mom loved to try new foods, and she always taught me to take an unbiased bite. We would eat everything from Italian, Vietnamese, Chinese, Bar-B-Q, Southern, Spanish, Seafood, hamburger helper, etc. We ate a plethora of many cultural foods and were not confined to one type of cuisine. When I was with my dad, we ate my favorite food-Cajun. The more I was with my Louisiana Family, the more I thrived and fell in love with all things Cajun from Louisiana. The richness of the food was just the beginning. I love the fact that Louisiana is the only state which bolsters Cajun cooking. Every other state has its spaghetti, or bar-b-q or the American melting
At the heart of ¡Que Vivan Los Tamales!: Food and the Making of Mexican Identity, Jeffrey Pilcher attempts to find an answer to whether food plays a part in forming national character with a focus on interpreting Mexican national identity. Pilcher begins by stating, “while people have long recognized the connections between cuisine and identity, the aphorism that you are what you eat has seldom been applied to the study of modern nationalism” (2). Mexican cuisine is one of the most popular in the world, and it is made
"Eating is not only a political act but also a cultural act that reaffirms one's identity and worldview." (Salmón, 2012, p. 8). It is the statement from the book Eating the Landscape: American Indian Stories of Food, Identity, and Resilience that reflects the author’s main idea. The book is a cultural and geographical travel through the southwest part of the United States of America and northern Mexico. In his book, the author is focused on demonstrating the world of indigenous food and accentuates some direct connections between this food, the culture of people and understanding of the environment that surrounds them.
In the essay “The End of Spam Shame: On Class, Colonialism, and Canned Meat,” Sylvie Kim, the author, argues that no culture or person should be judged based on what foods they eat. Kim argues this by using her love for spam to explain the cultural difference and judgement she has experienced being an Asian-American consumer of the “pink gelatinous pork” (3). Sylvie explains personal shame and fear of judgement when eating spam to her audience, Asian-American readers of the blog “hyphenmagazine.com.” She elaborates on her disgust for judgement by using the argumentative writing style of repetition. She continually reuses the word love. This writing style is crucial
In Major Problems in Mexican American History by Zaragosa Vargas, we learn that Mexicans struggled to be considered American citizens. Even with the seizure of their lands and the Treaty of Guadeloupe Hidalgo Mexicans were still mistreated and abused simply because of the color of their skin. Mexicans learned that it was in their best interest to try to adapt to a new environment. As a result many tried to marry Spanish men or marry men of a higher social-economic status. There is a belief that white means money, so if you can’t marry a well-off man than you must lighten the race. Ms. Jimenez in Los Vendidos, was a light woman herself and made the transition into the white world a lot easier than one of her darker ancestors perhaps. When Sancho states that she likes a little milk in her coffee he is not only referring to the lightening of the race, but he also talks about her admiration of the American culture.
Reading Catfish and Mandala reminded me of my cultural closeness through food. Due to being bi-ethnic I learned how to cook food from both my ethnicities, however there were times when I found myself acting like a foreigner towards certain dishes. A prime example was when I had Chitlins or pig intestines. I had eaten menudo, thanks to my Hispanic mother and this was the first time I had Chitlins, an African American dish via my paternal grandmother. Unlike Menudo, which to me has an appetizing smell and taste, Chitlins were a gray stringy putrid smelling dish. Remembering the utter dislike I obtained from that African American dish, reminded me of Pham’s experience with Vietnamese food. While there are some dishes people can’t stand, most usually embrace a dish from their culture and that helps ease some of the pain or discomfort.
In the book The Omnivore’s Dilemma, Michael Pollan challenges his readers to examine their food and question themselves about the things they consume. Have we ever considered where our food comes from or stopped to think about the process that goes into the food that we purchase to eat every day? Do we know whether our meat and vegetables picked out were raised in our local farms or transported from another country? Michael pollen addresses the reality of what really goes beyond the food we intake and how our lives are affected. He does not just compel us to question the food we consume, but also the food our “food” consumes.
Pothukuchi, Kameshwari. "Book Review of Fast Food Nation: The Dark Side of the All-American Meal(Eric Schlosser, New York: Houghton Mifflin, 2001." U-M Personal World Wide Web Server. Web. 19 May 2011. .
When we think of our national health we wonder why Americans end up obese, heart disease filled, and diabetic. Michael Pollan’s “ Escape from the Western Diet” suggest that everything we eat has been processed some food to the point where most of could not tell what went into what we ate. Pollan thinks that if America thought more about our “Western diets” of constantly modified foods and begin to shift away from it to a more home grown of mostly plant based diet it could create a more pleasing eating culture. He calls for us to “Eat food, Not too much, Mostly plants.” However, Mary Maxfield’s “Food as Thought: Resisting the Moralization of Eating”, argues differently she has the point of view that people simply eat in the wrong amounts. She recommends for others to “Trust yourself. Trust your body. Meet your needs.” The skewed perception of eating will cause you all kinds of health issues, while not eating at all and going skinny will mean that you will remain healthy rather than be anorexic. Then, as Maxfield points out, “We hear go out and Cram your face with Twinkies!”(Maxfield 446) when all that was said was eating as much as you need.
“Food as thought: Resisting the Moralization of Eating,” is an article written by Mary Maxfield in response or reaction to Michael Pollan’s “Escape from the Western Diet”. Michael Pollan tried to enlighten the readers about what they should eat or not in order to stay healthy by offering and proposing a simple theory: “the elimination of processed foods” (443).
“What should we have for dinner?” (Pollan 1). Michael Pollan, in his book The Omnivore’s Dilemma: A Natural History of Four Meals shows how omnivores, humans, are faced with a wide variety of food choices, therefore resulting in a dilemma. Pollan shows how with new technology and food advancement the choice has become harder because all these foods are available at all times of the year. Pollan portrays to his audience this problem by following food from the food chain, to industrial food, organic food, and food we forage ourselves; from the source to a final meal and, lastly he critiques the American way of eating. Non-fiction books should meet certain criterions in order to be successful. In his book The Omnivore’s Dilemma: A Natural History of Four Meals, Michael Pollan is able to craft an ineffective piece of non-argumentative non-fiction due to a lack of a clear purpose stated at the outset of the book, as well as an inability to engage the reader in the book due to the over-excessive use of technical jargon as well as bombarding the reader with facts.
I decided to analyze the poem English con Salsa by Gina Valdes, because I can identify myself with this poem in many different aspects. Both my parents and I were born in Mexico, but decided to move to the United States on February of 2000. With us moving here, we brought along our traditions and customs. My family has a blend of American culture with Latino culture since a few of my uncles married American women and had children. I feel that Valdes poem is about finding that “in between” feelings that are brought up when two cultures are mixed together.
Geeta Kothari’s “If You Are What You Eat, Then What Am I?” shares a personal story of a young woman’s efforts to find her identity as she grows up in a culture different than her parents. Kothari retells memories from her childhood in India, as well as her experiences as an American student. Kothari uses food as a representation of culture, and she struggles to appreciate her parent’s culture, often wishing that she was like the American children. Kothari’s tone changes as she comes to realize the importance of maintaining connections to her Indian culture. Originally published in a Kenyon College magazine, Kothari’s main audience was originally student based, and she aimed to give her young readers a new perspective to diversity. Through the
I will examine the function of food as signifier of ethnic identity and the culinary code-switching that occurs in Fred Wah’s Diamond Grill. My analysis will be between two different types of food items in Diamond Grill: the sugary sodas and ice cream that Fred makes in the restaurant and the Chinese rice soup which his Grandfather eats and which Fred eventually begins to make. This comparison reveals interplay between the cultural memory of the nation his grandfather immigrated from and the North American identity that Fred is creating in Canada. Negotiating between these two culinary identities becomes a form of culinary code-switching, to modify Mary Louise Pratt’s terminology.
In “If You Are What You Eat, Then What Am I?” Geeta Kothari kicks off her writing with a memory embodying her mother and her as they pop open a fresh can of very potent fishy smelling tuna, which her mother buys to satisfy Kothari’s yearning for what she calls “American food” (922). Since Kothari’s family is part of the Indian culture, she is restricted from eating certain kinds of foods. For Kothari, this is a constant struggle throughout her childhood. She wants the freedom to eat what her classmates and cousins do. Deeper into her story she comments on how she marries a man who eats those same American foods she used to crave when younger, and is feeling concerned that her husband might choose another wife who eats similar foods. Finally, to accompany her concerns she has trouble recreating dishes from her own culture in her adulthood.
Food, similar to one’s traditions and language, acts as another aspect that defines one’s culture and identity. Food offers a new perspective that gives voice to ordinary people about everyday food they eat that defines their identity and culture. Furthermore, food is a way to form communities and connections between people and their culture’s history. Additionally, food can have a significant role in determining social stratification and class, and also dictate another's understanding about that culture.