Category Archives: culture

Book Review: Greek Whisky!

BampilisGreek

Bampilis, Tryfon. 2013. Greek Whisky. The Globalization of a Global Commodity. Oxford: Berghahn.

Ellen Messer
Tufts University

As a culinary historian who has made several culinary history trips to Greek venues, I looked forward to learning more about the consumption of alcohol as a dimension of Greek food habits and cuisine. Greek Whisky is not the book to gain such knowledge, because whisky, in contrast to indigenous Greek alcoholic beverages including wines, beers, and ouzo, is consumed mostly in social situations without food, in modernizing, Western-gazing venues that intentionally compare and contrast with traditional food and beverage settings. The goal of this volume is to describe “the social life of whisky” as a commodity, whose importation, marketing, representation in the Greek media, and inter-individual ritualistic consumption, has made whisky drinking (occasionally throwing) a Greek symbol of modernity, masculinity, and symbolic break with the past. Whiskey signifies expensive, imported European spirits, primarily Scotch, which tie the Greeks who spend heavily to imbibe them to the rest of Western Europe and symbolic “modernity”. To craft his argument, the author adopts a historical and “performances of consumption in relation to style”-based ethnographic analysis, which “follows the whisky” along historical food chains and media representation and into the drinking halls where he did his research.

Two detailed ethnographic components focus in on the primary site for whisky introduction, which is Athens, and compare whisky consumption styles there with drinking venues on the Island of Skyros in the North Aegean, which is his mother’s original home. This secondary site, which has been transformed from a farming, shepherding, laboring, and merchant economy to a tourist venue, offers in depth ethnographic analysis of changing gender, kinship, age-related, and occupational categories. All of which, Bampilis argues, are expressed through drinking styles, by which principally males distinguish and separate themselves from the formerly matriarchal culture, where females controlled property and household purse strings. He draws a convincing dichotomy between traditional domestic (meza) and non-traditional outside (ekso) values, respectively expressed through different styles of social drinking and spirits-sharing situations through which individuals literally perform and construct their modern as opposed to traditional identities. In Athens, discriminating drinkers further differentiate themselves through their very expensive tastes in single-malt scotches, and occasionally, “‘out of control’ mentality materialized in scotch” which the author finds representative of “excessive unproductive mentality” (p.149), with devastating economic consequences for the individuals and those who rely on their financial contributions. The ethnography spans the decades after World War II, up through and including the current economic downturn and nation-wide financial disaster.

Food anthropology or other food-studies courses might adopt individual chapters for different pedagogical ends. The preface and introduction provide a detailed synopsis of all major symbolic, exchange, and reflexive anthropological and sociological literature on globalization. This exhaustive social-science and philosophical theoretical framework connecting social, economic, and cultural globalization and localization, might be overwhelming for undergraduates, but provide a comprehensive “crib” for Ph.D. or possibly masters students. Chapters 2 and 3, which offer a detailed evidence base tying together the importation and marketing history with the distinctive, ritualized, consumption patterns surrounding imported spirits, might be useful in communications courses, especially as the reference points in these comprehensive business, advertising, and cinema media histories of Scotch, come copiously and effectively illustrated. The comparative ethnographies in chapters 4 and especially 5, the Skyrian case study, are valuable in their own right. A productive class discussion point throughout might be whether the author needed to ground so many paragraphs in post-modern jargon to make his overall points about localization of global commodities, and what continual reference to symbolic performance of social styles rather than identities, adds to the interpretation.

The volume has been produced without careful copy-editing or a glossary of Greek terms. These are serious omissions that the series editors should take care to correct in subsequent publications. 

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Filed under anthropology, culture, foodways, Greece, whiskey, whisky

CFP: Less Palatable, Still Valuable

CFP for annual meeting of the American Anthropological Association
December 3-7, 2014, Washington, D.C.

Panel Title: Less Palatable, Still Valuable: Taste, Agro-biodiversity, and Culinary Heritage

Panel Organizers: Theresa Miller (University of Oxford) and Greg de St. Maurice (University of Pittsburgh)

People across the world eat many things that they would readily admit are not particularly tasty. Contexts might include economic boycotts, dietary restrictions, ritual meals, and hunger. Research on the cross-cultural classification of “tastes” reveals significant variation, as societies experience taste in fundamentally distinct ways. Anthropological studies on disgust, neophobia, and avoidance have been productive (Douglas
1966, Wilk 1997), as have studies of food crops that have gained worldwide significance, such as sugarcane, wheat, and maize (Mintz 1985, Pilcher 1998, Laudan 2013). Taking into consideration that taste and palatability are culturally conditioned, this panel explores the relationship between taste and value by focusing upon distinct flavors, acquired tastes, and the less delicious, even the bland. The panel welcomes papers that bring attention to cases in which edible plants and animals, food dishes, cooking techniques, and even cuisines considered less palatable are valued because they contribute to agro-biodiversity, healthfulness or well-being, symbolism, ritual use, or for other socio-culturally relevant reasons. Ethnographic papers on underrepresented crops or foods that emphasize the diversity of social conceptions of “taste” and deliciousness are particularly welcomed, as are those that examine the links between the cultural constructions of taste and biodiversity maintenance or loss.

This panel will be broad in its geographic scope, exploring the social significance of “less delicious” foods that include yam, manioc, and maize for the Canela indigenous community of Brazil and the Shishigatani squash and other heirloom vegetables for residents of Kyoto, Japan. Papers that complement these case studies will be considered. We ask: How do taste and value intersect and affect each other? When do societies savor less appealing flavors? What do social patterns, semiotics, and historical changes tell us about the place of distinctly less appealing, sometimes even unappealing, flavors? When are they snubbed and excluded, when might they be relegated to a cherished but limited cultural role, and when might they be celebrated and included in spite of–or because of–the flavors they possess, even becoming an “acquired taste”? How do sociocultural factors, including environmental conservation, healthfulness, and the maintenance of tradition, shape the valuation of taste? In pondering these questions, the papers on this panel will suggest ways of incorporating the “less delicious” into the safeguarding of agro-biodiversity and culinary heritage. In this way, the papers will contribute a new dimension to conservation and heritage studies through exploring when and why people eat what their taste buds do not find most delicious.

To propose a paper for this panel, please send a 250 word abstract to Greg de St. Maurice at grd11@pitt.edu and Theresa Miller at theresa.miller@anthro.ox.ac.uk as soon as possible. We will respond within one week of receipt and highly encourage early submissions. If the panel fills up quickly, we may submit for Executive Status (Febrary 15th deadline). Otherwise, we will aim for Invited status and will consider submissions up to March 15th or until all of our slots are filled.

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Filed under AAA 2014 Washington DC, anthropology, Call for Papers, culture, Food Studies

Connecting Students with Real Food and Real Farmers

By Kellen GilbertDavid Burley, Bonnie May, Timothy McCarthy, Sole Sanchez, Erica Dickerson, Danate Moses and Benny Milligan (Southeastern Louisiana University, Hammond, Louisiana)

Part One

Last fall, the students in a graduate class in Applied Environmental Sociology at our university took on a food-based project that has outlasted the one semester class.   The instructor, David Burley, an environmental sociologist interested in sustainability issues, and his students saw this class as an excellent opportunity to put applied sociological (and anthropological) concepts and methods to work on a very local issue: the campus cafeteria food.

One of the graduate students in the class, Bonnie May, was the president of Reconnect, a campus organization for students interested in environmental and sustainability issues. Reconnect had been a part of the national program, The Real Food Challenge (RFC) since the previous semester. The RFC’s goal is to have local, sustainably and justly produced food in campus cafeterias instead of industrial agricultural products.  RFC is a student created and run organization that engages students on their own campuses to organize “real food campaigns” and other activities on campus to educate and implement change.

At the time, Reconnect was a small and dedicated group but limited in terms of time and energy its members could spend.  Finding time for extracurricular activities is an ongoing challenge for many of our students in part because so many commute to campus and work full time or, at the very least, part-time jobs.  So a student-led project to change the campus cafeteria food was perfect for our applied graduate class.

The graduate students prepared by reading articles about urban agriculture and food justice, ecological identity, and seminal works like Mary Hendrickson and William Heffernan’s (2002) article on locating weaknesses in the global food system and yes, of course, Michael Pollan’s The Omnivore’s Dilemma. Then, the class employed information from the readings, consultation from RFC coordinators via Bonnie May, and advice from independent market consultant Darlene Wolnik, to develop a university community outreach plan. Students took on individual tasks such as designing attractive educational pamphlets and information cards. Others put together a presentation on local, sustainably produced food and spoke to over 30 undergraduate classes and student organizations.  The students also gathered over 1000 signatures on campus in support of the “real food” project with over 600 email addresses of students who wanted to stay informed and over 100 who said they would volunteer in some capacity.

But the biggest part of the class’s project was planning a farmers market to raise awareness and build support in coordination with National Food Day on Oct. 24th.  This would become not only the first ever farmers market on our campus but, at least according to our research, the first on any Louisiana college campus.

Southeastern Students at market

Students purchasing greens at the Southeastern Farmers Market.

To be continued…

Next:  The Farmers Market—farmers cooperatives versus corporate intruders.

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Filed under agriculture, anthropology, culture, economics, farming, Food Studies, markets, sustainability

Solving the World Food Crisis

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THE INSTITUTE ON RELIGION IN AN AGE OF SCIENCE
Fifty-ninth Annual Summer Conference
Silver Bay, New York
July 27 to August 3, 2013
 

Co-Chairs: Solomon H Katz and Pat Bennett

Food occupies a central place in human life. Not only are its nutrients necessary for our survival, but feasting, fasting, and sharing are integral to our history, cultural identity, and religious traditions. Yet, today, and for the foreseeable future, nearly half of the world’s people cannot enjoy the fullness of their potential due to problems with food affordability, safety, and access. Serious problems with food production and price increases currently leave about one billion people experiencing hunger, and many of them facing starvation. Another billion spend over half their entire income on food, but still have only marginally enough to eat. Yet, concurrently, at least another billion people in the world are experiencing problems from consuming too much food and/or from dietary imbalances and safety problems that result in serious chronic diseases and infections.

Among the questions to be addressed at this conference are the following:

  • What are the origins and evolution of human diet and the food system, and how does this knowledge provide new insights about our contemporary food problems?
  • What is the status of world food resources? How does it relate to macro and micro food problems locally and nationally in the United States and throughout the world?
  • How does food serve as a symbol and a substance of various religious traditions? Has the loss of social traditions surrounding food production, preparation and consumption contributed to the problems noted above?
  • How can the human food system be made more sustainable? How can healthy diets be safely and economically made available to all humanity? How can new scientific and medical knowledge optimally help with sustainability, safety, and access?
  • What are the tensions created by climate change; population growth; demographic change; global trade and commodity pricing; market and business forces; water management; energy resources; food to fuel; new GMO technologies; agricultural practices; land use and agricultural practices; increased meat, dairy, and egg production; food sovereignty at local, national, and international levels; increased socio-political interests; and the demands for human rights and just food policies?
  • What secular and religious ethics and values can help to balance and/or solve food problems at all levels of the food system? What human and institutional resources are now available or need to be developed to catalyze meaningful solutions to food problems?
  • What are the potentials of a combined science and religion approach to achieving sustainable solutions to world food problems?

One of the conference’s aims is to derive, develop, and disseminate a statement of principles for achieving sustainable solutions to some of these issues, based on such a combined approach;  and to issue an accompanying call to appropriate action at personal and communal levels.

An IRAS conference is a rather unique interdisciplinary experience, combining serious cutting-edge talks with many opportunities for in-depth discussions and workshops, as well as relaxed, informal conversation. Most speakers spend the entire week at the conference, giving plenty of opportunity to follow-up points over coffee and meals. Also, since conferees represent a wide spectrum of disciplines in the sciences and humanities, as well as coming from many different religious traditions, discussions are eclectic, stimulating and sometimes robust! And alongside the hard work of thinking and talking, and our traditional reflective sessions, there’s plenty of less serious stuff to enjoy too – music, art, laughter and jokes at Happy Hour, and all the rich and varied recreational facilities on offer to us guests at Silver Bay.

The deadline for poster proposals is April 19, 2013 and for workshop proposals is May 6, 2013. Visit the conference website for additional information, including a list of confirmed speakers that include several SAFN members.

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Filed under anthropology, Call for Papers, culture, economics, farming, food policy, food security, Food Studies, foodways, GMO food, markets, nutrition, obesity, sustainability

The Anthronaut Farmer (AAA 2013 panel proposal!)

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The Anthronaut Farmer

Session Organizer: Ted Maclin

An increasing number of anthropologists are turning to agriculture as a means of subsistence, a way of living in their communities, and a form of embodied research. Beyond a practice of study, this is a lived anthropology outside of academia: not a research venture bounded by funding cycles, but a journey of engagement with the world. Through their hands-on work, these ”anthronaut” farmers are transforming themselves, their communities and landscapes, and their academic work.

In a recent New York Times article, political scientist James Scott said that his own farming venture has made him a better researcher; but the institutions of farming and the academy conflict and coincide in complex ways. In this interactive session, we will explore how anthropologist-farmers navigate these complexities. We welcome discussions from all theoretical and agricultural perspectives, from apiculture to Actor-Network Theory, from eco-agriculture to ethnobiology, from permaculture to political ecology.

If interested, please submit an abstract (~200 words) to Ted Maclin (tmaclin@uga.edu) by March 1.

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Filed under AAA 2013 Chicago, agriculture, anthropology, Call for Papers, CFP, culture, farming, foodways

AAA 2013 Panel CFP: Politics of Public Food and Hospitality

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Politics of Public Food and Hospitality: Diasporic and Transnational Tables

 Organizers: Maria Curtis and Christine Kovic,  University of Houston Clear Lake.

Following Psyche Williams-Forson and Carole Counihan’s charge of “Taking Food Public,” this panel explores foodways as confluent networks of cultural and economic exchange between diverse communities, with the potential to invert or to reinforce existing hierarchies. The production, consumption, and distribution of food along with the discourse surrounding these processes take place across multiple public spaces including places of worship, soup kitchens and shelters, festivals, cultural centers, restaurants, cooking blogs and cooking shows, adjacent enclaves, community gardens, and street vendors. In these spaces, among many others, food itself crosses boundaries of nationality, class, ethnicity, and religion as it shapes and is shaped by multiple interactions. Food may be shared as an act of hospitality or as an obligation, bridge ethnic differences, mark social status and highlight distinctions and disparities, or profit certain groups at the expense of others. Food is a means by which new immigrants reach out to their new neighbors, offering them a taste of their culture by turning the dining room table, inviting the host to be a guest in their homes and cultural spaces. Yet the commodification and consumption of so-called “ethnic foods” may enact “cultural food colonialism,” to use Lisa Heldke’s term, in which dominant groups appropriate “the other” for their own purposes, attempting to engage in a “lite” multiculturalism. Using ethnographic examples from multiple settings (including the United States, Turkey, Mexico, and beyond), the panel seeks to map out food’s potential to build dialogue and enact hospitality across difference as well as the ways conflict and inequality are reproduced and even fortified through food sharing.

  • In what instances does the sharing of food evoke dialogue, when hosts are willing to see “others” (immigrants, the displaced, refugees, exiles, guest workers, second and third generation marginalized groups) and to share time and space, and to dialogue with them?  In what ways are parallel, and even divided, communities linked to each other through chains of food consumption and production?
  • In what ways might unacknowledged food chains lock some ethnic groups into low wage positions that impact their health and well-being while their food and care work feeds and nourishes others?
  • How is the public sharing of food tied to the “private” and “invisible” gendered work of domestic cooking?
  • How and why are some ethnic cuisines exalted while their communities remain marginalized?

As a related topic, the panel seeks to explore the role food in the ethnographic research process. To what extent does sharing food, drink, and meals carry the potential to build commensality, creating a common space for conversation and face-to-face encounter of fieldwork? To what extent does food consumption make visible inequalities that exist in the field?

Please contact Christine Kovic at Kovic@uhcl.edu with a short abstract by March 1st.

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Filed under AAA 2013 Chicago, Call for Papers, CFP, culture, Food Studies

The NFL Occupation of New Orleans

SuperbowlDavid Beriss
University of New Orleans

The National Football League came to New Orleans a few weeks ago and while everyone else has probably moved on, I am still thinking about it. Part of this is because the big game was here in the middle of Carnival season. In fact, the parade schedule in New Orleans was re-arranged to accommodate the Super Bowl. New Orleans is a party town, but this was a long stretch of festivities, even for us. New Orleans is also a town that has long engaged in very self-conscious self-promotion. The NFL provided a key opportunity for that, allowing the city to put on a show for the entire world to see. I have been interested in the ways in which cities (especially New Orleans) work to create a sense of distinctiveness—for tourism, business, etc.—and this was clearly a great moment to see that happen. The NFL brought us a standardized segment of Americana and New Orleans responded with a cleaned up version of itself.

Perhaps a bigger city can absorb the NFL presence in a way that allows locals to get on with life as if nothing was going on. That would have been difficult here. In fact, city leaders worked hard to raise awareness of the arrival of NFL visitors. Locals were warned about the crowds and traffic to expect in the city center. New Orleans has a relatively concentrated core, with the Superdome very close to the neighborhoods where visitors like to gather. Those neighborhoods are easy to move around in, on foot, via bicycle (a temporary version of the bicycle share programs common in other cities was set up for the Super Bowl) or mass transit (an entirely new streetcar line serving the area near the Superdome was completed in time for the event). The NFL constructed a sort of independent town, with actual buildings and tents near the convention center and took over the vast convention center itself for a variety of events. The French Quarter was occupied by CBS, with banners and temporary structures creating backdrops for broadcasts. At one point people at CBS sparked indignant protests from locals when they decorated the iconic Andrew Jackson statue in the city’s central square with a sign from one of their shows. The sign came down, but the stage was still set. New Orleans was occupied by the NFL and the media. And, with a few exceptions, people were mostly pleased.

The Super Bowl seems to have become a secular holiday nearly on a par with Thanksgiving in the United States. Attending Super Bowl parties and preparing elaborate (if informal) feasts is now part of the regular ritual calendar for many Americans. Some claim that the Super Bowl provides the occasion for the second largest annual food consumption day in the U.S., surpassed only by Thanksgiving. It is clearly more than just a special football game. Spectacular sports events have been used in many countries as part of national holidays and sporting events can take on national significance that transcend the specific sport or game. This is certainly the case with the FIFA World Cup, the Olympics, the Tour de France, and other events. Each of these provides an opportunity to showcase sports and promote the event’s sponsors, while at the same time providing a stage on which the event’s location also receives public attention.

The Super Bowl is a huge commercial and cultural juggernaut. Although I had an abstract sense of the event that had occupied New Orleans, the real size and flavor became much clearer when Rebecca Turner, of the Southeast United Dairy Industry Association, invited me to visit the “NFL Experience” in the Morial Convention Center. This turned out to be something like 800,000 square feet of football mania, with displays of everything the NFL and NFL-affiliated sponsors thinks you should think about when you think about football. There were dozens of games, ranging from tests of physical strength and coordination, to football trivia. There were displays of football memorabilia, including Super Bowl rings, helmets and uniforms. Performers sang and danced and football players stopped by to sign autographs. The Southeast Dairy Association was there to promote a diet and exercise program it has developed with the NFL. Food offerings were mostly generic American industrial products–there were concession stands selling national beer brands and the usual fast food, while sponsors like Pepsi handed out samples of soft drinks (the dairy folks were distributing cheese sticks and chocolate milk). I suspect that NFL experience, or something like it, appears in every city that hosts the Super Bowl.

cochon de lait po boy

Cochon de Lait Po’Boy

Fascinating as this was, entering the NFL experience felt like leaving New Orleans. Of course, the city also put on a huge show of its own culture for the Super Bowl. This included endless interviews with local officials, activists, artists, musicians and, of course, restaurateurs. Trumpeter Wynton Marsalis and local chef Poppy Tooker used gumbo to help people think about the nature of New Orleans on one CBS show. The city and the NFL also organized a music and food festival in Woldenberg Park, next to the Mississippi River. I rode my bike over to that festival the day after I visited the NFL experience. Enthusiastic crowds surrounded several stages where local bands played everything from funk to brass band music. Rows of stands sold the kind of food that has made New Orleans famous. The French Quarter was just a few steps away, providing access to even more of the things that attract people to New Orleans (and the Times-Picayune provided an interesting analysis and guide to one of those things).

Crawfish beignets

Crawfish beignets

The distinctive version of New Orleans presented for the Super Bowl was just distinct enough to add some flavor to the dominant American football festival. There are reasons to think that the contrasts between New Orleans and the rest of America run deeper than those on display a few weeks ago. Although the contrasts have attracted attention for a long time, efforts to assert them have become something of a local cottage industry in the last few years. Some of this—including most of what was presented during the Super Bowl—is meant to attract and please tourists. Some of it is meant to challenge dominant ideas about how economic life is organized in the U.S. today. Some evokes parts of American history that challenge how we think of ourselves. I wonder what would happen if we put some of that on display for visitors the next time a big event comes to town?

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Filed under anthropology, city, culture, festivals, heritage, New Orleans, SAFN Member Research, urban

Smokin’ Fish, Smokin’ Culture

by David Beriss

Is it possible to be an authentic Indian in a society overrun with tourists who want to buy bits and pieces of Indian culture? Are those bits and pieces authentic if they are manufactured in Asia? How can people maintain their traditional foodways if the government forbids them from catching enough fish? Can a balance be found between the needs of native fishers and public policies designed to preserve fisheries? Is there room for any kind of distinctive cultural identity in a globalized, touristic, heavily regulated society like that of the contemporary United States? Also, are salmon some sort of deity?

Cory Mann. Photo from Native American Public Communications.

These are the kinds of questions raised by the fascinating film “Smokin’ Fish.” The documentary is the result of a collaboration between Luke Griswold-Tergis and Cory Mann. Having finished an undergraduate degree in anthropology at UC Santa Cruz, Griswold-Tergis set off to Alaska, where he met Mann. Mann is just the kind of person who makes it hard to define culture. He is Tlingit and an entrepreneur with a business designing tchotchkes based on native Alaskan designs. His products are manufactured in Asia for resale in Alaska. Yet even as he pursues his global efforts at mass marketing native culture, he is also deeply engaged in exploring his own cultural identity. The collaboration between Griswold-Tergis and Mann has produced “Smokin’ Fish,” a documentary that explores the connections between native culture, global capitalism, colonialist exploitation of indigenous people, the environment, sustainable fishing and entrepreneurialism. Oh, and smoked salmon. And bears.

Smoking Fish. Photo from Native American Public Communications.

Mann seems to be quite a dynamic entrepreneur, pursuing several different business ventures at any given time, most with some sort of tie-in to Tlingit culture. But for a few months each summer, he closes things down in Juneau and heads back to Klukwan, where his extended family lives. There he works with members of his clan to catch and smoke salmon. The fish, both alive and smoked, are central to the film’s story. Mann asserts at various points that Tlingit worship the fish. The smokehouses they build seem central to their foodways. But this is not all about subsistence fishing. Some Tlingit engage in what appears to be commercial fishing. The smoked fish are also used in trade with other native Alaskans.

The film subtly weaves in the kind of ethnographic details that highlight what is distinctive—and unexpected—about contemporary Tlingit life. Mann explains that his mother took him to San Diego as a small child, where they lived what seems like a counter-cultural kind of life, more hippy than Indian. He never knew his father, who was white. At some point an aunt retrieved him and brought him back to Alaska, where he was raised by a large group of female relatives. This makes sense since, as Mann points out, the Tlingit are matrilineal. It is that kind of detail, along with discussions of clans and houses (Mann is a member of the Eagle Thunderbird Clan) and about the ways in which people build and maintain relationships (by helping build and maintain smokehouses, for instance), that remind us that even in a society heavily dominated by Euro-American values, groups like the Tlingit retain at least some aspects of cultural distinctiveness.

At the same time, the Tlingit continue to struggle with their relationship with non-native authorities. They must deal with the limits on fishing imposed by the state of Alaska, including both licenses and limits that would make it impossible for them to catch enough fish to meet their needs (these are very much ongoing debates, if recent news out of Alaska is any indication). The conflict here surpasses any kind of stereotypes about native relationships with the environment vs. rapacious outsiders. The Tlingit are presented as complex people with interests in salmon that are both traditional and commercial, not as natural environmentalists. Mann also must struggle with federal tax authorities, who do not seem to understand the unusual way in which he runs his business. He has to deal with border officials, as he goes to visit and trade with other natives in nearby Canada. I should note that he does all this while displaying a wry sense of humor and while using an astonishing array of vehicles, all of which appear to be in dire need of repair.

Filmed mostly in Alaska, much of the movie is quite breathtaking. Mann does his fishing from a canoe, in areas of stunning natural beauty. There is an amazing number of eagles flying around the region, as well as both brown and grizzly bears competing with the people for the fish. In addition, members of Mann’s extended family provide a wide range of additional voices, commenting on the history of native/nonnative relations, the exploitation of Tlingit lands, and the challenges they face in maintaining any kind of attachment to their heritage.

The movie is currently traveling around the U.S. Details on where it may go next can be found here. The filmmakers have a Facebook page as well. “Smokin’ Fish” would make a very useful addition to a variety of anthropology courses, including any food and culture course, as well as introductory cultural anthropology classes, courses on indigenous cultures or even on globalization. It can be used to start discussions on food, kinship, identity and, of course, culture. I recommend, however, making sure you have some smoked fish on hand when you show it. The audience will be hungry.

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Filed under Alaska, anthropology, culture, economics, film, fish, food security, hunting, indigenous people, media, seafood, sustainability

Traditions and Transformations: An Interdisciplinary Food Studies Conference

Saturday, April 20, 2013

California State University, Fullerton

Department of Liberal Studies

This conference examines the state of interdisciplinary food studies by focusing on the relationships between traditions and transformations of foodways and cuisines.

We are looking for papers that examine questions surrounding food traditions and traditional foodways such as:

Who decides on the authenticity of “traditional” food and foodways? (Home cooks? Cookbook authors? Chefs?)

How are food traditions constructed through cookbooks and culinary literature? How does culinary tourism fit in? Gastronomy?

How do particular foods become associated with nations or peoples?

What role might literature or art play in identifying or codifying food traditions?

Are traditional modes of food production and consumption sustainable? (environmentally, socially, politically)

We are also looking for papers that address questions surrounding transformations in foodways:

How have global food systems impacted local food traditions? (India’s new vegetarian McDonalds?)

Are new, globalized food traditions emerging? (cosmopolitan cuisine? KFC as a new global food tradition?)

How are new foods and foodways made available to global consumers? (magazines, food tourism, restaurants, ethnic markets)

Who has access to the food traditions of the world and who does not? (food politics, distribution)

Is a globalized food system sustainable? (environmentally, socially, politically)

One page abstracts for individual papers should be sent to April Bullock (abullock@fullerton.edu) no later than December 15, 2012. Panel submissions are also welcome, please send the abstracts in one email along with contact information for each panelist. We will also be hosting food studies related events on April 18th and 19th, more information can be sent to anyone who is interested in attending.

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Filed under Call for Papers, culture, Food Studies

AAA meeting in San Francisco – Start planning more than just dinner reservations

The American Anthropological Association meeting in San Francisco is only a few weeks away. It’s time to plan more than just your restaurant reservations.

SAFN members might be interested in taking time to check out the Ben Kinmont exhibit at SF MOMA:

“Existing somewhere between Conceptual art and “social sculpture,” Ben Kinmont’s artwork takes the form of gesture, conversation, and promise, as well as the things that support and document such acts: contracts, transcripts, prints, shared meals.”

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Filed under AAA 2012 San Francisco, culture