What Foodanthro is reading, September 25, 2018

A brief digest of food and nutrition-related items that caught our attention recently. Got items you think we should include? Send links and brief descriptions to dberiss@gmail.com or hunterjo@gmail.com.

This long-form article over on Huffington post’s Highline has been making the rounds and may be a sign that public perception of fatness may be shifting, slowly.

More Americans live with “extreme obesity“ than with breast cancer, Parkinson’s, Alzheimer’s and HIV put together.  And the medical community’s primary response to this shift has been to blame fat people for being fat. Obesity, we are told, is a personal failing that strains our health care system, shrinks our GDP and saps our military strength. It is also an excuse to bully fat people in one sentence and then inform them in the next that you are doing it for their own good.

The Food and Agriculture Organization of the United Nations (FAO) published The State of Food Security and Nutrition in the World. It shows that the prevalence of undernourishment continuing to increase, alongside adult obesity, which is also increasing. In this publication, the FAO makes explicit connections between obesity and undernourishment, as well as highlighting climate variability and extremes. The scope of these kinds of reports is necessarily massive, and I sometimes struggle to connect them to the experiences, approaches and understanding I encounter in our day-to-day work. Still, the report is very readable, with helpful graphics, and it reflects some of the narrative of the international discussion.

At the same time, in the U.S., the administration seems more focused on spending than hunger, and wants to impose stricter work requirements on SNAP recipients.

In the Farm Bill passed by the House and currently under debate in a conference committee, there are major proposed changes to snap that would substantially diminish its ability to fight hunger.

On a lighter note, I loved this article about adding a lot of vegetables and herbs to colorful and tasty sausages:

See, nowadays this butcher doesn’t actually eat a lot of meat (grains, veggies, fish and “so many herbs” are her day-to-day sustenance). The reason is simple: as the daughter of butchers, Nicoletti admits that vegetables were MIA in her life until she started working in restaurants—and now she’s doing her sneaky part to get everyone eating more vegetables as well.

Also over at Modern Farmer, another story of refugee farmers, where they briefly mention the issue of market access- which seems to always be a major challenge in the age of big ag:

Global Growers provides training — their growers, while horticultural experts need help adapting their skills to Atlanta’s climate. But most importantly, the organization provides market access, selling the produce through a farm share program, at local farmer’s markets and to chefs. The growers keep 75 percent of proceeds, which has allowed some to make “urban farmer” their full-time occupation.

Indeed, over at the New Food Economy, they tell the story of the New Jersey Senator who is trying to reduce the staggering vertical integration in U.S. farms (which has huge ripple effects globally). Yet this isn’t necessarily a bill that’s poised to change too much, especially in the short term, give that the Bayer-Monsanto merger is more or less certain.

Over on NPR’s The Salt, Gustavo Arellano wrote an excellent article about a program in the ’60s that had highschoolers replacing migrant farm workers:

We know the work they do. And they do it all their lives, not just one summer for a couple of months. And they raise their families on it. Anyone ever talks bad on them, I always think, ‘Keep talking, buddy, because I know what the real deal is.’ “

Lastly, don’t miss this lovely article about crying in public, (even if it reads like a bit like a oddly effective Starbucks ad):

In Starbucks, I was just a body with a need. To cry there was as acceptable as reading the paper. In that moment, I realized that it wasn’t just the pressures of running a business and being a bridesmaid that were stressing me out, but also my self-inflicted obsession with physical, political, and spiritual purity.

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Making #DominicanFoodStudies a thing!

 

Latinx Cilantro

The seeds of this Cilantro were brought over by Dominican immigrants from the Dominican Republic, now it is growing and sold it locally in Providence, RI.

By Vanessa García Polanco, Michigan State University

Blog editors’ note: This is the fall edition of the Latinx Foodways in North America series, which looks at different approaches scholars use to analyze foods and food production with Latinx communities. If you would like to contribute or know of someone who does work in this area, please contact Sarah Fouts sfouts@umbc.edu.  More details about the series can be found here. 

When I moved to Rhode Island, at age fifteen, from Moca, Dominican Republic, I was lucky. I could find culturally appropriate foods in most major supermarkets (Stop Shop, Shaws, Price Rite) close to the majority Italian-American town north of Providence where my family was one of the few from the Dominican Republic. Dominicans are the largest substantial Hispanic minority in Rhode Island and one of the top five Hispanic minorities nationwide; Dominicanidad is celebrated on Broad Street in South Providence—the neighborhood full of Dominican culture, bodegas, restaurants, fruit stands and Chimis Trucks.

Our family’s distance created a massive void within me about my culture, even with frequent trips to “la broa,” or Broad Street, and to this new status as a ‘Dominican yol” or “Dominicanyork”, Dominican slang referring to a Dominican who lives in New York or otherwise in the United States. It wasn’t until I went to college at the University of Rhode Island that I was able to find fellow Dominican immigrants to befriend. This was also hard because they were mostly Dominican American, had migrated here at a younger age, and had particular Rhode Island experiences that I did not share with them. Based on these varying experiences, I wanted to study what Dominican food meant to Dominican immigrants in Rhode Island, to understand my journey of transnationalism and immigration.

Scholars like Jose Itzigsohn in Encountering American Faultlines, Sherri Grasmuck and Patricia R. Pessar in  Between Two Islands: Dominican International Migration, and Silvio Torres-Saillant and Ramona Hernandez in The Dominican Americans explore some of these dynamics of Dominican transnationalism but barely look into food. Meanwhile, Quisqueya on the Hudson: The Transnational Identity of Dominicans in Washington Heights, a research study by the CUNY Dominican Studies Institute, showed little consensus on the core of Dominican identity. The most frequently cited characteristic was the Dominican accent in speaking Spanish, followed by standard references to merengue and comida criolla, or ethnic food. One woman in the study posited, “If you don’t eat rice and beans and plantains, you’re not Dominican.” For gender and Dominican foodways, Lidia Marte’s work adds the perspective of Dominican women in New York City to discussions on Latinx foodways and food studies, illustrating that I am not alone in my appetite to highlight Caribbean cuisines.

Building on the work of these scholars and my own blog reflecting on food, migration, gender, and race as a Dominican immigrant, I seek to develop further research on Dominican immigrants in food studies, cultural anthropology and food systems. I am on an endless search to document everything in my culture, especially food, as a way to elevate this culture while also connecting with my family. I use ethnographic questions and methods when talking to my elders, when mapping my family’s immigration history, and when trying to understand the gender stereotypes about who ought to cook and how proper it is for a young woman to know how too. The collective knowledge and memory of the women in my family is a birthright I seek to claim, so I ask questions. I ask my elders, about their foodways from 50 years ago, about plants for different uses (culinary, medicinal, religious) about transitioning from natural seasonings (things that grew up in their yards in the rural countryside of Dominican Republic prior to traveling to the United States) to what they use now: Why did you cook with abodo and sazón goya?? When did you first start using it in your cooking?  I have found this process rewarding, yet sensible and exhausting when examining traditions, habits, and memory. When trying to connect past and present patterns with theories about transnationalism, identity,  foodways, and gender my informants will normalize as it, Ha si e’ la cosa (that is how things are). Yet, as public writer and scholar, I refuse to give it up, normalize and simplify attitudes in my culture that are worth examining further.

Food for so long has been a tool to perpetuate the status quo, particularly gender and age expectations. For a long time, when I was growing up in the Dominican Republic and as an immigrant in the United States, I was not too fond of what food symbolized for me: a mandate to a domestic life that limited my ability to engage economically and politically with society.  Then, the study of food and the advocacy for sustainable food systems has in many ways liberated me from that state of domesticity, subjection, and shame that I so much feared growing up. Now, I am away from any Dominican enclave and Dominican culture as a whole. I have not even found Dominicans in my new city (Lansing, MI) or university (Michigan State University) and my research population do not include Dominican immigrants as of yet. That does not stop me, rather, it encourages me to continue to develop this field of Dominican Food Studies as a way to stay connected to my culture and fellow compatriots.

My process is uniquely autoethnographic. My results, public writings to create a platform, an invitation to explore and document our collective consciousness, and that is mutual knowledge, norms, and expectations as Dominicans, Dominican immigrants, and Dominican Americans. Many times I tweet #foodisneverjustfood because now I see food as part of the political, social, physical and psychological process to explain culture, society, and systems of power and oppression. In the end, when we study food, we examine ourselves, we consider the landscape, we review what makes us unique and that is why I try to make #DominicanFoodStudies a thing. So more Dominicans, Dominican immigrants, Dominican Americans, scholars and anyone that is interested can continue to discover who we are and who we want to be.

Vanessa García Polanco is a food system practitioner and food justice advocate. She is currently pursuing a Master in Community Sustainability at Michigan State University. You can learn more about her here. Follow her a @vgpvisions.

 

 

 

 

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The Development of Food Anthropology: Richard Wilk

IMG_0691Welcome to the inaugural interview in what will be a series of videos with founding folks working in the field of food anthropology, which is meant to document the origins and ongoing developments in the field. How did the anthropology of food emerge as a sub-discipline? Where has it been and where is it going? For information about the series, contact David Sutton (dsutton@siu.edu).

Click here for the Richard Wilk interview.

Click here for the Richard Wilk Proust Questionnaire.

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The Proust Questionnaire: Dr. Richard Wilk

Unknown.jpegThe Proust Questionnaire has its origins in a parlor game popularized (though not originally devised) by Marcel Proust, the French essayist and novelist, who believed that, in answering these questions, an individual reveals his or her true nature.

As part of the SAFN Video Archive: The Development of Food Anthropology, we are producing a series of questionnaires with the participants. Here are responses from Dr. Richard Wilk (left).

What is your favorite virtue? Empathy

What are your favorite qualities in a man? Intelligence, Wit & Humility

What are your favorite qualities in a woman? Intelligence, Wit & Humility

What do you think is your chief characteristic?

Omnivorousness & Curiosity– intellectual and gustatory

What quality do you appreciate the most in your friends? Fun, depth, diversity

What do you consider your main fault? Easily distracted, talking instead of listening, weakness for donuts

What is your favorite occupation? Husband/father, writer, public speaker

What is your idea of happiness? The ocean, dinner with friends and family, dachshunds

What is your idea of misery? Fast food and slow lectures, being told stuff I already know, senility

If you could die and come back as another person or living being, what would you choose? an Orca

Where would you like to live? I would rather be peripatetic.

Who are your favorite prose authors? Ursula Le Guin, Iain Banks, Richard Koster

Who are your favorite poets? Garcia Lorca, B.B. King, Monty Python

Who are your favorite heroes/heroines of fiction? Arya Stark, Stephen Maturin, Good Soldier Schweik

Who are your favorite anthropologists? Anne Pyburn, Sidney Mintz, Michael Jackson, Orvar Lofgren, Zora Neale Hurston

Click here for the hour-long Richard Wilk interview. Click here for Richard Wilk’s author page.

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Review: Food in Zones of Conflict

Food in Zones of Conflict: Cross-Disciplinary Perspectives. Edited by Paul Collinson and Helen Macbeth. Berghahn Books. 2014. 252 pp. ISBN  978-1-78238-403-8

Food in Zones of Conflict: Cross-Disciplinary Perspectives

Jacquelyn Heuer (University of South Florida)

Food in Zones of Conflict is a multi-disciplinary volume on global studies in food and conflict consisting of sixteen chapters that each present a unique perspective on the issue. Covering a wide range of geographic areas, including sub-Saharan Africa, Sri Lanka, Sierra Leone, Croatia, Mexico, and Ethiopia, Food in Zones of Conflict emphasizes the need to examine inequalities and inequities in access to food, especially in times of conflict. Addressing concerns that seem all the more relevant in today’s political climate, the chapters demonstrate how food insecurity and conflict are often intertwined, with conflict causing food insecurity and food insecurity causing conflict, thereby creating a cyclical epidemic in these zones of conflict. The emphasis of this cycle also serves to illustrate the political significance of food, both as a means of social control and as an impetus for inciting rebellions and riots. Rusca’s chapter exemplifies this, utilizing examples from a post-World War I Weimar Republic, where famine was used both as a means to bring the Germans to heel after their involvement in the war, and as propaganda allowing the National Socialists to rise to power.

Food insecurity and conflict often also contribute to syndemic conditions, including trauma, disease, and poverty, as illustrated by a number of authors in this volume. Of course, as Shepler noted, these syndemic conditions often impact those who are of lower socioeconomic status, as the individuals who are fortunate enough to have fewer inequities are more likely to have the resources to eat better during times of conflict. Meanwhile, as Adeyemi Oyeniyi and Akinyoade demonstrated, these syndemic conditions are most likely going to affect those who produce the food for a country, creating a conundrum where these food producers and farmers cannot access the food they are growing, either because of physical barriers from the conflict or economic barriers due to their social class. It should be noted that removing individuals from these zones of conflict does not necessarily mean that food insecurity comes to an end, as Henry and Macbeth so aptly articulate in their chapter on nutritional concerns facing those who reside in refugee camps.

In her chapter on household food consumption in Sri Lanka, Kent provides an alternative measure to the USDA Household Food Security Survey Module. Instead of relying on the USDA measure, Kent sorted households into categories based on household consumption patterns that also took seasonal patterns of food shortage into account, thereby allowing for Kent to adequately assess if households dealt with food insecurity on a daily basis or only seasonally. Kimaro, on the other hand, utilized the three pillars of food insecurity—availability, access, and use—to ascertain the role that religion may play in the search for food security in sub-Saharan Africa. Finally, several chapters explore the complexity of identity and food in conflict, with Cwiertka discussing the implications of globalization as soldiers on the Pacific Front received provision packages during World War II. Meanwhile Campbell provided a more personal story, discussing the identity crisis faced by American soldiers deployed in Iraq who often had to choose between eating MREs, going hungry, or willingly consuming “the enemy’s” food.

Yet while Collinson and Macbeth did an excellent job of compiling a wide range of studies in food and conflict, it is worth noting that a number of the studies take a historical approach, especially those that discuss food issues during WWI and WWII. That said, these case studies, while dated, contribute to the existing literature and provide potential frameworks for other studies to utilize in their examination of food and conflict. Given this, it should be noted that many of the case studies in this volume could benefit from the application of a more applied approach, or at least an examination of how these examples from the past can contribute to contemporary issues of food in zones of conflict today. This lack of an applied approach is felt especially when the chapters are examined in the larger context of conflict today, with refugee crises in Syria, South Sudan, Afghanistan, Somalia, and Myanmar. Furthermore, given the conflicts in the United States with regards to immigrants, detention centers, and the increased border patrol presence in the U.S.-Mexico border region, an applied approach that speaks to current instabilities seems all the more relevant today.

Finally, Food in Zones of Conflict could benefit from additional theoretical and methodological grounding. As it is written, the volume serves as a “taste test,” allowing the reader to skim the surface of a number of issues that arise in areas of conflict, from food insecurity to human rights violations to the pervasive use of food as a way to wield power over people. While this approach succeeds in providing the reader with a review of the current literature, it misses an opportunity to contribute to the reader’s theoretical understanding, despite having a multitude of opportunities to interweave contemporary theories. For example, while some chapters touched on the embodied consequences of conflict, the continued shaping of practice and agency surrounding food choices and practices is largely overlooked. Furthermore, given the emphasis on the interconnectedness between food, conflict, and power, it seems strange that theories of power, syndemics, political economy, and structural violence were not further expanded upon in order to strengthen the arguments made by the authors.

In sum, despite the seeming lack of theoretical contribution, Food in Zones of Conflict is an excellent read for anyone who is interested in the issue. The broad range of topics, time periods, and geographic locations make the volume approachable to those who are only seeking to gain a grounding in the topic while the focus on food insecurity also makes this volume ideal for any academic seeking to review the current literature. Furthermore, the interdisciplinary perspectives provided by the authors make these case studies relevant to a number of fields, including anthropology, history, sociology, public health, and food policy and planning. Given the accessibility of the volume to a number of audiences, I expect that Collinson and Macbeth’s edited work will influence future food studies in zones of conflict for years to come.

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Review: Egg (Object Lessons)

Egg (Object Lessons) Nicole Walker. London: Bloomsbury. 2017. 154 pp. ISBN 9781501322877

Egg

Leslie Carlin (University of Toronto)

When my children were small and I kept frequent company with Mother Goose and her oeuvre, I often wondered why Humpty Dumpty was depicted as an egg. Nowhere in the nursery rhyme is he so described, but just try to imagine him as something else, a teapot or a pane of glass or some other thing that might shatter irrevocably. When I opened Nicole Walker’s compact book, *Egg*, I had high hopes that she might enlighten me.
The book is part of a Bloomsbury series called “Object Lessons,” which aims to explore everyday items with an imaginative slant. Other publications in the list include *Dust*, *Bread*, *Shipping Container*, and *Password* (clearly ‘objects’ is loosely interpreted). All the books are petite, about 6″ by 4″, with silky-soft, touchable covers.

Walker teaches creative writing at a Northern Arizona University, and I imagine she is very good at it. Her interest in other people and their lives holds the book together. Her specific remit, the egg, provides her with a good deal of scope and she enthusiastically takes her readers along for the ride. “Writing is best,” she tells us, “when I sit down and the words just come out…”. That sentiment very much summarizes the tone of the book: stream of consciousness, loosely focused on eggs in all their forms, slightly scrambled. Much within the lovely covers is delightful; some is dull.

The book is at its best when Walker narrates her own or her friends’ personal egg-related (however tangentially) stories, including her life as a writer, her journey to motherhood, the vagaries of child-rearing. Once we accompany her on an anxious journey to the emergency room to learn whether she is experiencing an ectopic pregnancy (she is not). Another time, we join Walker for a camping trip on the rim of the Grand Canyon where she reunites with an erstwhile best friend, after the two had stopped speaking to one another for five years (they cook eggs). During these episodes, we feel as though we are sneaking a peek in a diary, albeit an authorized look. Walker discusses eggs as they appear in various origin myths (Dogon, Finnish, Vedic), and mixes in her own struggles with fertility, playing on meanings of ‘origins’. She calls upon friends and correspondents, some from different national or ethnic backgrounds to her own, and begs them to provide her with material. In this way, we learn about Korean egg-related proverbs, Ukrainian Easter egg traditions, and Chinese recipes. “Everyone has an egg story,” Walker concludes, though I note that all her informants are women. “Women tell me their egg stories,” might be more appropriate.

These tales are undeniably interesting in that diary-peeking sense. Where the book lost my attention, however, was in its more philosophical meanderings, for instance, about women as giant matryoshka dolls containing eggs that produce more eggs, and so on; numerous metaphors about hardness and softness, and ruminations on the state of the environment (endangered turtles and their eggs; eagles and theirs). Walker makes a foray into the psychology of decision-making by discussing whether having the choice of caged, cage-free, organic, and other types of eggs is paralyzing and counter-productive. We accompany her on various web searches, picking search terms, selecting sites. I find myself suspecting that she is sometimes struggling to bulk up the word count.

That said, I did enjoy the thread of stories personal to Walker herself. And I learned a few things, including why eggs in the UK, where I lived for many years, do not need refrigeration, whereas those in the US, where I was born and grew up, do. (It is because USDA regulations require that eggs be washed prior to sale in supermarkets, thus removing their natural anti-microbial coating.) And at the end, there is a nice recipe for egg-fried rice.
I did not, however, learn why Humpty-Dumpty is an egg. If anyone has ideas in that regard, please let me know.

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Review: Hippie Food

Hippie Food: How Back to the Landers, Longhairs and Revolutionaries Changed the Way We Eat. Jonathan Kauffman. New York: William Morrow, 2018. ISBN 978-0062437303

Hippie Food

Richard Zimmer (Sonoma State University)

Jonathan Kauffman ends his Hippie Food with the following: “When brown rice reminds us all of our childhoods, then the hippie food revolution will finally be won (p. 287.)” This food revolution-its origins, history, and present state-with its emphasis on healthy, natural, organic foods, mostly vegetarian, grown by and prepared by people committed to social change, is the subject matter of this excellent, witty, readable, and enjoyable book. Not only does Kauffman, a noted chef and food writer based in the San Francisco Bay Area, return to the origins of the revolution, he weaves it into the politics, the philosophical revolution, the music, and the zeitgeist of the times. And he occasionally gives recipes! In sum, Kauffman says we are a different food-eating nation because of what the hippies and their forebears have done to our ways of thinking about, preparing, and eating food.
Each of his chapters deals with a different aspect of this revolution. He starts off with an examination as to how fruits, seeds, and nuts started to enter our diets. Its beginnings started in Southern California, with two restaurants featuring these items on their menus. Disparaged by the local press, the restaurants flourished, often with the help of a celebrity clientele. Of the Source, he gushes about: ” [The Source’s special]…they’d spread the lemon-herb vinaigrette onto a slice of whole-wheat bread, then layer on a thick green smear of guacamole, sliced raw mushrooms, tomatoes, and a poof of alfalfa sprouts.” They would add Cheddar cheese as well. Kauffman, citing some of the “family members” involved in the restaurant, said that “the …food was so good because Baker [the owner] brought them into the freshest fruits and vegetables, grown in the best possible way. Others say that the flavor was an expression of their devotion (pp. 53-4.)”
This trope, of health foods prepared lovingly by people who believed in the food, who believed in a revolution that would offer an alternative to bland, processed, “poisoned” food (after Rachel Carson,) food that was not nutritional, food that exploited the people who worked the soil, appears throughout. Chapter Two focuses on how brown rice came to be seen as better, healthier, and spiritual. Chapter Three focuses on “Brown Bread and the Pursuit of Wholesomeness,” leading to the artisan bread revolution of today. Chapter Four focuses on Tofu, which becomes “…the Political Dish” (p.131) because Francis Moore Lappe showed the world the high costs and destructive effects of meat production.
Kauffman argues that the Hippie Food Revolution comes from diverse sources, many of which those of us in the food anthropology world already know, and others less familiar. Food “changers” like the Seventh Day Adventists and John Kellogg developed early granola and other cereals over 150 years ago (pp.235-7.) Adele Davis argued for healthier eating and vitamin supplements in the early 1950’s (pp.111-3.) Samuel Kaymen helped organize a back-to-the land movement to grow healthier food and then distribute it (Chapter Five.) Chapter Six tells the story of the effect of cheap travel in the Sixties on curries, vegetarian, and international inspirations for alternative food. One splendid result is Anna Thomas’ The Vegetarian Epicure and its sequels. Thomas broadened the range of alternative foods, contrasting much of the earlier non-spicy meals found in the macrobiotic world.
This is just a partial list: each chapter reviews the origins of different aspects of this food revolution, eventually seeing it as a social and political response to American culture, traditional American diets, the Vietnam War, and capitalism (Introduction and Conclusion.) Moreover, each chapter has a plethora of information about all the past and recent actors, in this food revolution, with useful citations and references. Many of the names are familiar, such as Julia Child, Alice Waters, and Wolfgang Puck and the Moosewood Cookbook.
The next-to-the last chapter, Chapter 7, is about food co-ops. Kauffman tells the tale of food co-ops, food conspiracies, and food distribution producers and networks. These alternatives were developed as a reaction to the consumerist and capitalist ways of producing, distributing, and marketing what was often seen as unhealthy food, exploiting workers and the land at all levels of the food chain. Often, the co-ops and their auxiliaries, communal in nature and founded in Rochdale principles of one person, one vote, found themselves at political/economic/ideological loggerheads, with factional fighting over whether they should have meat, and whether they should serve whole neighborhoods or only each other and so on (p. 265 et seq.)
These co-ops, very fragile operations, were (and are) marginal economically, and, aside from the ideological and factional fighting, exhausted its members, who were and are often workers in the operation. This is an issue I explored in my own dissertation (1976) and expanded in 1981, which Kauffman does not reference. Nor does he explore the excellent work of John Curl’s study about cooperation and cooperative movements (2009.) One of my criticisms of this chapter, apart from this lack, is the failure to focus on the significant work existing on co-operative supermarkets, such as the then Berkeley, Palo Alto, Greenbelt Co-ops, and Associated Coops (the Warehouse for the Bay Area Co-ops), and what the Midwest Food Project out of Chicago with David Zinner did to promote food co-ops and food conspiracies. Zinner continued his work later on in the Washingon, DC. area, as reported by Lucy Norman (1981). Furthermore, Kauffman does not significantly address the extent to which student groups like Students for a Democratic Society grew out of the student co-op movement at the University of Michigan.
The strength of Kauffman’s book is in the portrayal of the revolution in food hippies brought to America and elsewhere. A cursory examination in one of the centers of alternative food, my home county, Sonoma, California, shows the diversity of foods and of the social changes that are its foundation. Jeff Quackenbush features Ted Robb expanding almond milk production (2018,) Jessica Zimmer tells the story of `another successful woman in the healthy food business, in this case, juice (2018.) The revolution has changed the way we eat and empowered the people who produce what we eat. I would add to Kauffman’s end statement: we will remember not just brown rice, but tofu, granola, organic \produce, and artisan bread, for openers.

2018
Jeff Quackenbush. Almond Milk for Your Coffee. North Bay Business Journal. v. 32, Number 05. June 4, 2018. p.4.

2009
John Curl. For All the People: Uncovering the Hidden history of Cooperation, Cooperative Movements and Communalism in America. PM Press: Oakland, California.

1981
Lucy Starr Norman. Food Co-ops: A Delicious Way to Save Money. The Washington Post. July 16, 1981. URL: https://www.washingtonpost.com/archive/local/1981/07/16/food-coops-a-delicious-way-to-save-money/83f10990-5db8-4c69-bd5d-882c1aa8426f/?utm_term=.6b6aec452ea7

2018
Jessica Zimmer. “Gia Balocchi owner of The Nectary advises if you aren’t scared in business ‘try harder’. North Bay Business Journal. v, 32. V. 18. September 13, 2018. pp. 19-20.

1976
Richard Zimmer, Small Scale Retail Food Cooperatives: (PhD. Dissertation, UCLA.)

1981
Richard Zimmer. Observer Participation and Technical Consultation in Urban food coops. In Donald A. Messerschmidt, ed. Anthropologists at Home In North America: Methods and issues in the Study of One’s Own Society. Cambridge University Press: New York. pp. 64-76.

n.d.
Alan Glenn. https://aadl.org/freeingjohnsinclair/essays/hidden_history_of_ann_arbor

 

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