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American identity and food
Connection between food and culture
Connection between food and culture
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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. Brazil’s national dish, Feijoada, is intertwined with the complex colonial history. Many believe African slaves created the dish, while scholars claim that slaves made it for their masters. Despite Feijoada having a complex and controversial creation story, it still plays an important role in society; representing history, bringing people together, …show more content…
The dish consists of various meats, black beans, rice, and an orange slice.1 This dish not only gives insight to Brazil’s history and values, but the different parts of the dish also illuminates the different aspects that make Brazil so unique; a country of multiple races. March 29, 2018, Professor Elizabeth Hoover from Brown University, gave a lecture that focused on food and national identity with regard to Native American communities in the U.S. She explained the importance of food, representing a culture’s identity, and food sovereignty. Hoover discussed how Native communities regaining food sovereignty and “decolonizing their diet” would enable them to challenge the previous understanding of their culture having an unhealthy diet. Hoover defined food sovereignty: “A person’s right to healthy and culturally appropriate food produced through ecologically sound and sustainable
In Lavanya Ramanathan’s Washington Post article published in 2015 titled “Why everyone should stop calling immigrant food ‘ethnic’”, she discusses about people’s preconceptions on the type of food that should be labelled ethnic. Ashlie Stevens also touched on a similar topic in her Guardian article published in 2015 titled “Stop thinking and just eat: when ‘food adventuring’ trivializes culture”. She talks about how people assume that just by eating food from a certain culture, they are able relate to the culture as a whole. Both authors acknowledge the importance of appreciating authentic cuisines, but takes different approaches to convince the audience. Both authors establish credibility by using a wide range of substantiated evidences. While,
"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 “Called Home”, the first chapter of the book Animal, Vegetable, Miracle: A Year in Food Life, Barbara Kingsolver presents her concerns about America's lack of food knowledge, sustainable practices, and food culture. Kingsolver introduces her argument for the benefits of adopting a local food culture by using statistics, witty anecdotal evidence, and logic to appeal to a wide casual reading audience. Her friendly tone and trenchant criticism of America's current food practices combine to deliver a convincing argument that a food culture would improve conditions concerning health and sustainability. I agree with Kingsolver that knowing the origin of food is an important and healthy benefit of developing a true food culture, but it is impractical to maintain that everyone is able to buy more expensive food. Kingsolver presents a compelling argument for developing a food culture, however this lifestyle change may not be practical or even possible for a poverty-level citizen. The following essay will summarize and respond to Kingsolver’s argument to demonstrate how “Called Home” is a model for novice social scientists.
I was told from a young age the easiest way to get in touch with your cultural heritage is through food. Many good memories and cultural traditions are passed down via food. Food is a way of connecting people to each other, bringing up good memories from the past. Food has a way of healing old wounds and making people happier. You have a sense of pride knowing you are connected to your culture through the use of food. However there are times when you question your cultural food choices, particularly if you haven’t grown up on certain dishes.
Brazil was and still is a country where the wealthiest live side by side to the poorest of the poor, conservative traditions exist side by side with extreme liberals, extreme beauty with grotesque ugliness, In an attempt to join these elements together the tropicalistas adopted many musical genres such as samba, frevo, Jovem Guarda, choro, bolero, Anglo-American pop and rock, and avant-garde art music, molding them all together to a single unit. The process the tropicalistas went through to create their songs has been called “cultural cannibalism” (Perrone, Dunn
Brazil’s African descendants are very racially and ethnically mixed, with many different names to describe their racial identity. Racial identity in Brazil is difficult
Popular main dishes include lechón asado (roast pig), bictec de palomilla (sirloin steak), ropa vieja (shredded beef), and pollo asado (roasted chicken); these are accompanied by arroz blanco y frijoles negros (white rice and black beans), and if it is cooked together congri or moros y cristianos (black beans and rice). Desserts are rich and very sweet. After meals at home, in restaurants, at work, and at any time and everywhere Cubans love to drink café Cubano, the strong and bittersweet coffee.
To better understand why samba represents the Brazilian’s national identity, one has to understand the history of Brazil and samba. Samba can be heard all throughout Brazil. It is a musical genre complemented by song and dance that includes a group of percussion instruments and guitar. The puxador (lead singer) starts the samba, occasionally singing the same song for hours at a time. The obligation of maintaining thousands of voices in time with the drum rests on his shoulders. Bit by bit, the other members of the escola (samba group) come in, and with a whistle from the mestre de bateria (percussion conductor) - the most exciting moment of the parade occurs as the percussion section crashes in. The surdos (bass drums) keep the 2 / 4 meter, while caixas (snare drums) and tamborins accent the second beat. This percussion ensemble, speak of as the 'bateria', frequently includes instruments such as the agogo (double bell) and reco-reco (scraper), as well as the prato, repique, pandeiro, tamborim, and ganzathe. The only stringed instrument is the great pitched cavaquinho (ukulele). Together these instruments combine to create polyrhythms that cross and align, contrast and reinforce with each other in an animated style less formal than marcha or maxixe. Couples often dance to samba in physically tight, close movements similar to the lambada and l...
Pollan states that food is not just a necessity to survive, it has a greater meaning to life. Pollan explains how food can cause us happiness and health by connecting us to our family and culture. Warren Belasco, in “Why Study Food”, supports Pollan’s idea that food is something social and cultural. In Belasco’s description of a positive social encounter food is included, whether it involves a coffee date with a colleague or a dinner date with a loved one. Belasco states that food forms our identity and brings our society together.
It could be argued that every nation and every ethnic group has its own soul food. But the contemporary connotation of the term "soul food" refers to the gradual blending and developing o...
The Portuguese were the first European settlers to arrive in the area. They were led by adventurous Pedro Cabral, who began the colonial period in 1500.
“The food you eat can either be the safest and most powerful form of medicine or the slowest form of poison”, Ann Wigmore. Food is a fundamental necessity in life, a critical aspect to the physical and mental development of an individual, and a basic right to which some people find themselves lacking. For the scope of this paper, our group will be looking at the core issues of food sovereignty, the overall challenges of creating a food sovereign city, the root causes of these problems, and some possible solutions within our city of Detroit. According to the U.S. Food Alliance, “food sovereignty can be defined as the right of peoples to healthy and culturally appropriate food produced through ecologically sound and sustainable methods, and their
Food sovereignty is the assertion that people have the right to define their own food systems, with respect for their own cultures and resource management systems. This idea emerged in the context of the international peasant movement La Via Campesina, and is therefore situated in the context of the global agrarian crisis as an alternative way to think about food security (McMichael 2014). Food sovereignty is radical and counter-hegemonic in the sense that it puts those who produce, distribute, and consume food at the center of decisions in their own food systems. Otherwise, the demands of the market and global corporations would regulate the food system. Yet, food sovereignty has been transposed into a variety of new contexts since the 1980s that have created alternate arguments and benefits for thinking about food sovereignty, including its use as a force of community independence and a “continuation of anti-colonial struggles” (Grey and Patel 2015). Here, I seek to explore food sovereignty and it’s aims in the localized context of North American indigenous rights movements. Such a discussion requires a review of how colonization affected the prior food system of North America’s indigenous population, an understanding of how food sovereignty can mobilizes political arguments addressing tribal sovereignty,
Sociology is the study of society and people. Food and food ways are often elements associated with particular societies and therefore, studying such a topic can offer valuable insight into the ways of that society and the people who live in it. Although eating is a vital part of survival, with whom, how and where we eat are not. Studying such ways can illustrate and represent the identity of a person or group. The nature of people and their beliefs can be indicated when analysing their food habits. Who individuals eat with is a particularly revealing factor into gaining an understanding of their identity, culture and society (Scholliers P 2001). For this reason commensality is a term frequently used in sociological research concerning food and food ways.
As a nation, Brazil has a long and eventful history, involving both its post-colonial status as an ex-member of the Portuguese imperial regime and the long term history of its pre-colonial indigenous tribes. Borrowing from information provided by Boris Fausto, a professor at the University of Sao Paulo in his book A Concise History of Brazil, it is clear that Brazil is a country confused in its post-colonial identity. While colonialism brought massive wealth and prosperity to a nation that is rich with resources, the question of the treatment of the remaining indigenous tribes remains a deep-rooted issue for many Brazilians.