Tag Archives: food studies

Research Colloquium: Climate Change, Food and Human Sustainability

The following notice was received here at FoodAnthropology and may be of interest to our readers with interests in theological matters:

The 2016 CrossCurrents / Auburn Research Colloquium will be held in July in New York City. Research fellows work on a research or writing project related to the theme of “Climate Change, Food, and Human Sustainability,” with access to libraries and research facilities at Columbia University, Union, Auburn, and Jewish Theological Seminaries.

We invite applications from scholars and writers, artists and activists, as well as those involved in the not-for-profit sector, interested in faith-rooted efforts to shape a more just and peaceful world. While our theme is sufficiently broad to include a wide variety of topics, we are particularly interested in projects that connect with what Pope Francis, in his Encyclical Laudato Si: On Care of our Common Home, called “integral ecology.” This begins with the recognition that humanity now faces an existential crisis on multiple fronts: extreme economic disparity, increased competition for resources including land and water, a severely degraded natural world, failing nation states, and a climate on the verge of spinning out of control. Such circumstances require bold and imaginative responses. Successful applicants will outline projects that illuminate the nature of the crisis or suggest innovative solutions, or both.

Individual (or team) research projects are the focus of the fellowship, with late afternoon seminars, followed by shared dinners that allow ample time for conversation and collaboration.

For further information including application see:  http://www.crosscurrents.org/colloquium.html

The deadline for applying is February 2, 2016. Please visit the web site for answers to your questions or contact information.

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Food in Culture and Social Justice at Oregon State University

Today, we will hear from Joan Gross, Professor of Anthropology discussing Oregon State University’s Food in Culture and Social Justice program. This post is part of SAFN’s Food Anthropology Program series, which features an undergraduate or graduate food anthropology program in each post. If you would like to participate, or would like to nominate a food anthropology program for the series, please email the series coordinator, M. Ruth Dike.

Ruth Dike: How did the Food in Culture and Social Justice program begin?

Joan Gross: After Oregon was discovered to be the hungriest state in the nation according to the USDA food security survey in 2000, Nancy Rosenberger and I were asked by a local task force to research food insecurity in rural Benton County. We conducted 66 interviews with low-income residents in two rural communities in the Willamette Valley that were known to be low on emergency food services. This effort brought us into contact with other community organizations and brought food into both of our research agendas. Several students in the Applied Anthropology program were already focusing on food and agriculture-related topics and when we did an inventory of Food Studies type classes around the university in 2011, we saw that with the addition of a few core courses, we had a program. The curricular proposal process was long and sometimes contested, but in the spring of 2012 we were approved to offer a graduate minor and an undergraduate certificate in Food in Culture and Social Justice.

Garden from one students’ Food Project.

Garden from one students’ Food Project.

MRD: What is the focus of your program? What are its strengths?

JG: The fact that Oregon has become such a food mecca, but still experiences high rates of food insecurity offers myriad anthropological research questions and leads to a focus on social justice. What better place to explore these issues than at the state’s land grant institution? Ours is an interdisciplinary program with coursework in and outside of Liberal Arts.  Credits for the undergraduate certificate can also be counted toward majors, minors, and selected general education requirements. Credits for the graduate minor (15 for MA, 18 for PhD) are selected by students in consultation with their committee, which allows for great flexibility in support of particular thesis/dissertation topics.  Through the “out of the classroom” Food Projects that all students are required to complete, our students have worked with campus and community partners doing things like leading cooking classes and gardening workshops, conducting program assessments, event planning, and creating resources like maps and guides. We also run an Intercultural Learning Community on Food in Culture and Social Justice in Oregon and Ecuador every other year, which incorporates students, community members and professors from both countries. You can find out more about this program here. Applications will be accepted until Nov. 13th.

Intercultural Learning Community helping with Pachamanca.

Intercultural Learning Community helping with Pachamanca.

MRD: What roles does anthropology play in your program?

JG: The program was conceived within anthropology and anthropologists teach more program courses than any other discipline. Joan Gross and Nancy Rosenberger teach Anthropology of Food; Melissa Cheyney and Kenny Maes teach Nutritional Anthropology; David McMurray teaches Agrifood Movements; Lisa Price teaches Food Justice and Research Methods in Food Studies; Sarah Cunningham teaches Food in American Culture. Garry Stephenson runs the Small Farms program in Agricultural Extension. Other anthropologists incorporate food-related issues into their classes.

MRD: Tell us about the students currently enrolled in your program.

JG: Presently there are 10 undergraduate and a dozen graduate students in the program.  The majority of the students are in anthropology, but we also have students in public health, nutrition, food science, forestry, natural resources, fisheries and wildlife, horticulture and agriculture. Find out more about our students here.

Preparing chestnuts for a Native Foods course that Dr. Joan Gross recently taught.

Preparing chestnuts for a Native Foods course that Dr. Joan Gross recently taught.

MRD: Where is your program located and what ties do you have to the local community?

JG: We are located in the heart of the Willamette Valley between the Coast Range and the Cascade Mountains, an hour’s drive to the Pacific Ocean. The Willamette Valley, with its rainy winters, gorgeous dry summers and rich soil, was the coveted destination at the end of the Oregon Trail. We have a superb farmers’ market, lots of artisanal food and drink producers, small and medium sized biodiverse, organic farms. Our students have worked in all of these places and more and our faculty serves on boards of several community organizations.

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Food, Culture, and Social Justice in Oregon and Ecuador

osu pic 1

Joan Gross
Oregon State University

2016 Intercultural Learning Community with Oregon State University

The goal of this learning community is to gather a multicultural group of people (undergraduate and graduate students, professors/instructors and community members) who are passionate about food and social justice and who are interested in joining with others to learn more about cultural aspects of food, food systems and alternative food movements in Oregon and Ecuador. Through cross-cultural dialogue, collaboration, and experiential learning, participants will further develop their knowledge, social networks and their capacity for engaging food systems issues as global citizens, rooted in local realities. In addition, past participants all reported an increase in their communicative competence in Spanish or English.

The group will be composed based on the following criteria

  • ability to enlighten the group about some aspect of the food system
  • gender equality
  • cultural diversity
  • age diversity
  • generosity of spirit

Program Cost:

US-based participants – $2110

Ecuador-based participants – $1710

This does NOT include tuition, transfer fees, airline ticket, miscellaneous meals/entertainment, passport or visa fees for Ecuadorians. Some scholarships are available.osu pic 2


Before beginning the program, participants must take the 4 credit Oregon State University online course “International Perspectives on Food Systems” (FCSJ 454/554). The cost of this course is $1120 for undergraduate credit or $2084 for graduate credit. Community members (including professors) who are not interested in transcript-visible university credits will be able to take a version of the course. OSU students will sign up for 6 credits of FCSJ 422/522 in Fall term 2016 to cover the 180 hours of field study and reflection exercises.

Credits, Certificates, Professional Development:

Every participant who successfully completes the program will receive a Professional Certificate in Food, Culture and Social Justice offered by the School of Language, Culture and Society of Oregon State University. Students who are enrolled in Oregon State University can count the credits towards either an undergraduate certificate or a graduate minor in Food in Culture and Social Justice. We will gladly work with other universities to establish equivalencies.

Professors, instructors and other community members will be supplied with a letter delineating the professional development aspects of the program that they can submit to their directors. We will encourage directors to compensate participants with a course down, airline tickets and other program costs.

Important Dates:

  • November 132015 – Deadline for applications
  • December 15, 2015 – selected learning community participants are notified
  • January 8, 2016 First installment of $100 is due for participants
  • March 15, 2016 – Scholarships will be announced
  • April 15, 2016 – The remainder of the bill is due
  • July 18, 2016 mandatory meeting for Ecuador group (must have passport, visa, travel insurance and airline ticket by this time. It’s possible to meet by skype)
  • October 28, 2016 mandatory meeting for Oregon group (must have passport, travel insurance and airline ticket by this time. It’s possible to meet by skype)

The tentative dates for the program are August 30 to September 13, 2016 for the field stay in Oregon and December 9 to December 23, 2016 for the Ecuador field stay. You are expected to be available for the entire field stays in both Oregon and Ecuador and to participate in certain exercises online following the two field stays.

The application and cost breakdown are available at http://liberalarts.oregonstate.edu/feature-story/2016-intercultural-learning-community-0

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Filed under anthropology, Ecuador, Food Studies, Oregon, Oregon State University

Thinking, and doing: Willa Zhen on Teaching Anthropology of Food at the Culinary Institute of America

Lauren Moore
University of Kentucky

This month, we hear from Willa Zhen, Associate Professor at The Culinary Institute of America. She discusses teaching anthropology at an applied institution, and many of the excellent hands-on activities she uses to engage her students.

If you would like to participate, or would like to nominate an excellent instructor for the interview series, please email LaurenRMoore@uky.edu.

Lauren Renée Moore: Can you tell me a little bit about what it’s like to teach at the Culinary Institute of America?

Willa Zhen: The students here—especially those in the new Applied Food Studies major, which started in January 2015—love food. They love cooking, they love eating, and many want to do more with their careers than become traditional restaurant chefs. They’re thinking about food in complex ways, but also have a very hands-on, grounded approach. They understand food at a very practical and sensory level, and also at a cognitive level. That’s what our program is like, in a nutshell.

LRM: What is it like to teach students with such an applied focus?

WZ: When I taught at my doctoral institution, I taught very traditional undergraduate anthropology classes. We read classic texts—and I was in the UK, so we were reading things like Malinowski, very heavy and descriptive. It was very different teaching those types of students and a lot of the students there were very internationally focused, many of them were international themselves. Me included, I was an American living in the UK. Convincing them to read about far-flung places and cultures was pretty easy.

Here, students are working from a different set of experiences, and I try to ground class in what they already know and have experienced. Many students come from working backgrounds and have limited international and cross-cultural exposure. I’m not able to use the classic ethnographies to the same degree. In fact, I actually ground them in current issues and current debates, to really make it relevant. The goal is to get them to dive more critically and thoughtfully into their everyday experience. So it’s kind of a different way of thinking about things.

All photos provided by Willa Zhen.

All photos provided by Willa Zhen.

LRM: Can you tell me a little bit about the structure of your class?

WZ: My students don’t have intro to anthropology and we don’t have an anthro major. There are other classes which explore anthropology in some way, but this is the only anthro class. So I wrote it as an intro to anthropology. I’m trying to get them thinking about classic anthropological concepts and methods of inquiry, but through the lens of food. I actually have two books that I have them read. One of them is an anthropology textbook, and it introduces concepts like kinship, community, etc., and then I have them read Counihan and Van Esterik’s Food and Culture Reader. Then, we do a lot of activities.

For instance, when we talk about kinship, family, commensality, and family structure, I have them do kinship charts. I have Grinding grains - 5them draw their own kinship chart, and then ask them to think about feeding, commensality, and kinship. They use colors to do this. They take one color—I have crayons or colored pencils—and have them shade in everybody who’s fed them. And then they use another color to shade in all the people they feed. I ask: are there overlaps? For most people, elders feed them, and then when they hit a certain age, they’re feeding younger family members. But sometimes, students’ charts don’t fit that characterization. Maybe they didn’t have anyone who fed them, because their parents were working or maybe their parents were unable to feed them due to physical disability. And it creates ways of thinking about feeding and structure and commensality. With that exercise, we read Psyche Williams-Forson’s work “More than Just the ‘Big Piece of Chicken’: The Power of Race, Class, and Food in American Consciousness” on African American family relationships and chicken. It becomes a very tactile way to think about these anthropological concepts.

LRM:  Can you give me an example how you bring current debates into the course?

WZ: One of the ways I teach them about agriculture, technology, and the domestication of plants, is by sneaking it in through a hands-on activity. What you often hear is that food way back when—like your grandmother’s food, which is what Michael Pollan likes to say—was great and romantic and pastoral. It was wonderful! Or, with the Paleo diet folks, we hear that our ancestors ate so much better, right? They foraged, there was no domestication, and everyone was healthier, leaner, and sexier back then. We talked about these different ideas, and then I have them grind grain by hand. We went to the kitchen, I put them in different teams, I had them set a timer and everybody got different tools to work with. Some teams got mortars and pestles of different compositions, others got stone, other a cutting board. I had them see how long it took to grind the grain down to usable flour. They also measure the start weight, and when they got to a point where they had a usable grind, they weighed it again.Grinding grains - 3

This activity was a little bit evil, because some students were very frustrated. That’s the point. To make them think. Smashing things with stone is not as effective as a mortar and pestle, which is not as effective as an industrial mill. It gives them an appreciation for the amount of labor and time it takes to get usable food. They also gain an appreciation for agriculture and storage technology. This got them thinking about the notion of romanticizing the past and the idea that things were better. They quickly realize that it sucks to do things by hand. But, a lot of people on the planet still have to process food in very backbreaking, difficult ways. Grinding grain in class gave them an appreciation of how physical and backbreaking it is. And these students are people who have a lot of manual dexterity. They have all been trained as cooks, and they know how to use a kitchen and work with food. But none of them were prepared for how difficult it was. We were in the kitchen and they were upset because their hands were hurting and their ears were ringing—because it’s very, very loud to hit things with rocks for a long time. They can see why these different technologies may have developed.

Later, I took mercy on them, and had them mix some store-bought commercial flour with what they’d ground, in order to make it into something cookable. The point of this was to grind your flour and then eventually cook it into some kind of bread. They had an option of making any type of bread they wanted. It was open for them to decide because one of the points about agriculture and the development of technology is that our ancestors had to figure this out. They didn’t have a recipe book. So students started asking questions like, “Are there ways we can make this process happen faster?” I asked them to look at the kitchen. What technologies would they have had available to them in the past? Perhaps they had fire. The students started roasting grains, to see if that would make it easier to grind. Some of them boiled their grain down to a paste to see if that would make it easier. As they did this, I said, “This is what our ancestors did, too. They figured it out, because I’m sure they came to the same conclusion you did, which is: this sucks. I’m hungry, how do I make this faster?”

Grinding grains - 2

LRM:  Do you usually teach in a kitchen setting?

WZ: I’m usually in a traditional classroom, with the whiteboard and computers and desks and chairs. We do have kitchens available. The trick here on campus is that the kitchens are usually occupied. I’ve been fortunate that I’ve been able to finagle my way into a kitchen and use that space, but I try and use activities that work in a classroom setting, as well. If I got stuck and couldn’t get a kitchen, I wouldn’t be able to do the part where they had to figure out other adaptive technologies like fire or boiling, but they could still do the grinding part where they get mortars and pestles and grind at a desk.

I try as much as I can to plan things that don’t necessarily require kitchens even though the kitchen is ideal for some of them. I try to think outside the box a lot, how to make this engaging and also pedagogically and academically valid. It takes a little bit of thinking out of the box, and the lot of willingness to trust your gut and experiment and to be willing to have it flop.Grinding grains - 4

LRM:  I wonder if you have other activities you could share that might work well in a traditional classroom setting?

WZ:  One of the things I have done with my anthro class to think about concepts like community and identity is have them look at community cookbooks. You can also do this with ethnic or international cookbooks. One of my favorites is the White Trash Cooking by Ernest Matthew Mickler. It’s a best-seller.  Students can think about how communities self-identify. Who are the self-identified people who buy a white trash cookbook? I have them pull out who the community is, what their values are. Are there certain types of foods that seem to be present? How do they describe themselves? Then, we talk about the narrative of the community, and how we present ourselves, and how much of this describes what the community actually is.

I also have them do mini participant observation either as part of class time or outside of class. It helps them understand sociocultural anthropology methodologies. I find that with students who have been trained as cooks, the challenge is not getting them to do the assignment, it’s actually getting them to reel back that chef’s hat. I have to say, “This is not a restaurant review, you’re not describing the food, you’re not describing the meal, or how you would have plated in it. But, what was actually going on around you?” I often get something that’s more of a restaurant review, and I have to say, “What was actually happening? What was the action, the drama in front of you? Or was there no drama?”

LRM: What do you want students to take away from your class?

WZ:  When I’m teaching the Anthropology of Food, I don’t expect them to remember who Franz Boas or Margaret Mead was. What I want them to get out of it, and remember a couple of months from now, or ten years from now, or maybe when they are very old and in their rocking chairs is: I want them to think outside of themselves for just a moment, and ask, how do I know this? Where am I getting this information? That’s always my key goal. It’s part of the nature of anthropology, to think about where cultural values and norms come from. That’s the one thing I always want my students to think about. To take a step back, and think, where is that coming from?

LRM: Do you feel like you achieve this?

WZ:  I hope so. For one ethnographic project, I had a group study people who drink alone in bars. They went to a local watering hole and they get permission from the owner to hang out there. They started the project assuming different things about why people drink alone. They assumed that these people are losers who didn’t have anybody to drink with. They found in their interviews that why people drink alone is much more complex. Some people didn’t truly drink alone. They went to the bar alone, but they ended up socializing with everybody at the bar. That was their way of socializing. Or people go to the bar alone to socialize without committing to a specific time with specific people. Other people like drinking alone just for the solitude, or it was just a quick drink to get out of the house. The students’ assumptions were really challenged. They always thought that drinking alone was embarrassing, but it wasn’t, necessarily.

LRM:  I wonder if you could speak a little bit to graduate student readers about working in an applied environment like the Culinary Institute of America?

WZ:  For anybody who’s coming from a traditional academic background or institution, teaching at a non-traditional institution can be incredibly rewarding and fun. For me, I’ve always had one foot in applied work anyway, and I felt like that was missing from traditional institutions. Here, I can do a lot of things that I’ve always wanted to do, that I wish I could have done in classes. It’s so rewarding to be able to do these hands on activities. And I think that’s something, particularly with this tight job market, and the difficulties of getting anything in academia. If you want to work in higher education, don’t discount these institutions. The students I have are very focused and driven because they are career minded. They are determined to do well and succeed, and they understand that they have to work hard. Those concepts make sense to them because they have to work in the kitchen from day one here. My advice would be to not dismiss these institutions. It’s so gratifying to be able to do this mixture of academics and also be very grounded. We get to think, and get to do at the same time.

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Street, Neighborhood, City in the New New Orleans

David Beriss
University of New Orleans

Brocato sign

Old and new, Brocato’s and El Rinconcito.

When Angelo Brocato’s gelato and pastry shop reopened in September, 2006, it seemed like a beacon of hope in a neighborhood that was still very much on the mend. I don’t think there were very many other businesses open yet on that stretch of N. Carrolton Avenue. I do remember the large crowds that gathered to get some gelato or cannoli, the band that played as we waited on line, and the sense of happiness at having Brocato’s century old shop back in business. Located in a diverse Mid-City neighborhood, Brocato’s is the kind of place frequented by people who live here and its rebirth suggested that maybe the city would return to some semblance of what it had been.

Within a few years of the 2005 floods, however, the debate began to shift away from recovery to the future. The city’s demographics were changing. Many people could not return to the city, public housing was being destroyed, and the cost of living in New Orleans started to rise. Many Latino workers, having arrived to help rebuild, decided to stay and make lives for themselves here. Young college educated people—often white—were moving to New Orleans and moving into neighborhoods that had previously been mostly black. Now the concern was whether or not the neighborhoods of New Orleans, the site of vibrant cultural life, would survive these changes. New Orleans leading thinkers have developed a cottage industry explaining this situation, either decrying the threats to local culture, celebrating the “resilience” of any surviving parts of it, or arguing that everyone has misunderstood the central issues.

Starting in the summer of 2010, I gathered a group of UNO students to study the restaurants clustered around the intersection of N. Carrolton Avenue and Canal Street, in New Orleans. This area is a kind of microcosm of the transformations that have marked the city since 2005. For a long time, most of the restaurants were local businesses, with very few national chains, although that has changed significantly in the past 2 years. Some of restaurants rebuilt after the floods, while others were replaced by new businesses. There are even a few upscale restaurants in the neighborhood. The changes seem to reflect deeper trends in New Orleans business and consumption patterns.

A number of commercial districts in the city have had remarkable rebirths since 2005. Historian Rien Fertel has written about rediscovering Broad Street, making an interesting case for why that road represents some of the city’s demographic and culinary trends. Freret Street, a commercial strip in uptown New Orleans, has an interesting pre-Katrina history and, in the years since, has become a kind of hipster mecca, but one that some think represents a good side of gentrification. Oak Street, home of the Po’Boy Festival, has also been the site of significant redevelopment in recent years. St. Claude Avenue, at the center of historically black communities, has become a center for controversy about gentrification and redevelopment, but is also home to a lively new array of eating and drinking opportunities. Oretha Castle Haley Boulevard, in Central City, has become the site of a distinct combination of restaurants and cultural institutions, including the new home of the Southern Food and Beverage Museum. Williams Boulevard, in the relatively distant suburb of Kenner might be the best index of the city’s future, with an array of restaurants representing the diversity of the populations in New Orleans today.

empty block

Scars of disaster, 2010, the site is now home to a shiny set of national chains.

My students tried to trace out the commercial history of the Carrollton/Canal area, interviewing owners, workers, and customers. In 2010, the scars of the 2005 floods were still visible, with at least one former strip mall still standing in ruins. The BP oil spill was an ongoing problem and the local seafood purveyors expressed deep concerns for their future. What was particularly striking, however, was the dominance of local businesses. We found interesting stories—how Doson Noodle House, a Vietnamese restaurant, evolved from Oak Street’s wonderfully named Chinese’s Chinese, for instance, or the sad story of Chef Michel Foucqueteau, whose last New Orleans restaurant, Chateaubriand, did not survive the floods. We heard about the changes in the kinds of businesses in the area, as beauty salons, hardware stores, car dealers, and pool halls, gave way to more and more restaurants.


Doson Noodle House

I have been especially happy to see my students enthusiastically embrace this research. I regularly teach a course in applied anthropology that has a methodological focus. By picking one area, I can treat the class as an applied research team, giving them an opportunity to produce a series of reports that can resemble a real applied project. The students tend to take this project personally, because they live or work in or near the area, have family history there, or frequent the restaurants themselves. The project allows students to learn about a wide range of methods, starting from developing a sense of how to observe the organization of the street, to conducting interviews, oral history techniques, archival research, and more. They also learn about teamwork and about how to put together both written reports and visually interesting presentations.

This is an ongoing project. We will start updating the blog again this spring, when a fresh group of students will return to document changes in the area. There are some important questions we need to answer. The empty lots that marked the area in 2010 have been replaced by a shiny cluster of national chain restaurants. What impact will these new places have on the local businesses? The Lafitte Greenway, merely a dream for activists and planners in 2010, is now open, providing a bike path directly from the neighborhood to the French Quarter. How will this new amenity impact the community? Will the enormous new medical complex—not far from our area of study—change the neighborhood and the businesses in it?

There are also some deeper issues that our research can explore. Why have food (and drink) businesses become so central to reviving (or gentrifying) urban neighborhoods? What does the particular mix of restaurants and people in the Carrollton/Canal area tell us about the future of New Orleans distinctive culinary culture?

The neighborhood itself never stops changing. We have seen a few restaurants come and go, including an outpost of the local pizza chain Italian Pie (replaced by Milkfish, a Filipino restaurant), as well as Juicy Lucy’s, a stuffed hamburger joint that had itself replaced Fiesta Latina, a Central American restaurant (still open in Kenner!). The former Kjean’s Seafood, maker of po’boys, boiler of crawfish, and seafood retailer will soon be replaced with Bevi Seafood, a slightly more chef-driven version of the traditional New Orleans seafood joint (that makes po’boys, boils crawfish, and retails seafood). The announcement that “legendary barman” Chris McMillian will be opening a new restaurant in the Carrollton/Canal area could be a sign that hipster dining is arriving in the neighborhood. According to nola.com, the menu will include “pretzel brioche sticks, bulgogi wraps and chicken chimichurri kebabs” and, in the same article, McMillian states that “Mid-City is ready for craft cocktails.” Maybe. Julia Yocom, longtime neighborhood resident and one of the original members of our research team in 2010, told me that the area is more of a “High Life and a shot” sort of place. Whichever it is, our students will be there to document it.

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Filed under anthropology, disaster, Food Studies, New Orleans, SAFN Member Research

Culture & Agriculture Tech Fellowship

A note from our colleagues at Culture & Agriculture about an intriguing opportunity:

The Culture & Agriculture Section of the American Anthropological Association aims to expand its on-line and social media presence. We wish to highlight the research and policy engagements of our members as well as to promote our peer-reviewed section journal, Culture, Agriculture, Food and Environment (CAFE), within and beyond anthropological audiences. To this end, C&A has created a position for a tech savvy, anthropology scholar/practitioner to manage our site and, in conjunction with the Board and the CAFE editors, initiate new forms of electronic outreach. We envisage this position as particularly appropriate for an Anthropology doctoral candidate or new PhD with interests in agrifood systems, the environment, and digital media, but encourage anthropologists at any stage with appropriate background, skills, and predilections to apply. The position carries an annual award of $1500.00, with a possibility for renewal. Application materials: Please send a current CV with names of at least two referees (both academic and work-related preferred), and a letter of interest outlining relevant skills and experience. The letter should include suggestions for digital projects or activities to heighten and extend the appeal of C&A and CAFE. Examples of previous work are also invited. Please send materials to Lisa Markowitz (lisa.markowitz@louisville.edu). Deadline for applications is September 15, 2015.

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Second International Conference on Food History and Cultures

Call for Sessions and Papers:

Second International Conference on Food History and Cultures

26-27 May 2016 – Tours (France)

The European Institute for Food History and Cultures (the IEHCA, Institut Européen d’Histoire et des Cultures de l’Alimentation) is organizing the second of its henceforth annual international conferences, to be held on Thursday 26 and Friday 27 May 2016 in Tours (France).

The event falls within the scope of the continuation of initiatives carried out by the IEHCA for the past twelve years through its editorial policy, its support for research and its efforts to facilitate networking opportunities among Food Studies researchers.

The success of last year’s conference, highlighted by the participation of almost 120 researchers, has reinforced our desire to ensure it becomes an annual gathering and benchmark event. The conference is organized in partnership with the Food Studies team at the François-Rabelais University in Tours and the UNESCO Chair – “Safeguarding and Promotion of Cultural Food Heritages.”

All proposals pertaining to Food Studies will be considered and all researchers are welcome to make a submission (doctoral, post-doctoral, research lecturers, independent researchers, etc). In essence, the conference is multi- and cross-disciplinary, covering all historical periods.

Unlike last year, this communication is first and foremost a call for sessions: submissions to present thematic panels will be reviewed and selected as a priority. Individual submissions will be evaluated in a second phase.

Each session will last an hour and a half, and each panel will require a moderator and two to four speakers. Three is the ideal number (with papers lasting twenty minutes each).

Submissions should be in French or English and state the following:

  • general theme of the session;
  • names of the moderator and speakers;
  • Brief CV (max. 250 words) of all of the participants
  • institution(s) (if applicable);
  • title of the session;
  • contact details;
  • a 250-word abstract per paper.

The person submitting the proposal can be the moderator. If they are also one of the speakers, they should either choose a moderator themselves or will be assigned a moderator by the organizers.

The eventual individual submissions should provide:

  • title of the paper;
  • a 250 word abstract
  • a brief CV (no more than 250 words
  • contact details.

All submissions will be reviewed and selected by the IEHCA’s academic committee.

Papers can be presented in English or French.

Please do not hesitate to pass this information on to colleagues who may be interested.

The closing date for submissions is 30 October 2015.

Replies will be sent around the 15 January 2016.

Submissions should be sent to Loïc Bienassis (loic.bienassis@iehca.eu)and Allen Grieco (agrieco@itatti.harvard.edu)who will also be able to answer any questions.

PLEASE NOTE: although conference participants are not liable to pay a registration fee, no expenses will be reimbursed.

Academic organization :

IEHCA (European Institute for Food History and Cultures, Tours)

LÉA (Food Studies team, François-Rabelais University, Tours)

UNESCO Chair Safeguarding and Promotion of Cultural Food Heritages (François-Rabelais University, Tours)

IEHCA logoLEA logoUNESCO Chair logo

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Filed under anthropology of food, CFP, Food Studies, France, IEHCA