The Sophie Coe Prize is awarded each year to an engaging, original piece of writing that delivers new research and/or new insights into any aspect of food history. We welcome entries of up to 10,000 words on any relevant topic. The Prize is £1,500 for the winning essay, article or book chapter. Authors may submit one entry only each, and they must be delivered to us by this year’s closing date of 25th April 2020.
The Prize was founded in 1995 in memory of Sophie Coe, the eminent anthropologist and food historian. The winner is selected by our anonymous panel of distinguished judges and announced in early July.
Published and unpublished work may be submitted. If the former, it must have been published within 12 months of the submission deadline. If the latter, it must be in immediately publishable form.
Before submitting an entry please read in full the “How to Enter” page at our website . Entries that do not comply fully with our conditions of entry will not be put forward to our judges. We also advise entrants to read some of the former winning entries to get a good understanding of the kind of original research work we are seeking.
For full details, and to sign up for reminders and updates on the Prize, please consult our website. Any queries not answered by the information on our website should be addressed to the Chair, Jane Levi, at email address email@example.com.
The Prize is administered by the Sophie Coe Memorial Fund, a registered Charity in England and Wales (no. 1048753). Trustees: Sarah Coe, Phil Iddison, Jane Levi, Candida Macdonough, Kaori O’Connor.
I receive a lot of restaurant industry email. Despite the deluge, sometimes the emails provide glimpses into the industry that I would not otherwise get. For instance, I recently received an “Eat Beat” newsletter from Restaurant Hospitality with the headline “Rick Bayless opens fast-casual Tortazo in Chicago.” Because Rick Bayless is trained as an anthropologist, but also because he has been at the center of many discussions about food, culture, authenticity, and appropriation in recent years, I decided to read the article. In turn, this pushed me toward some thoughts about how to think about globalization.
According to the article, Tortazo focuses on tortas. Although Bayless first became famous for his high end restaurants in Chicago, he has since branched out into retail (his hot sauces are available in grocery stores) and other kinds of Mexican food-focused restaurants, both fancy and casual. Tortazo is a logical extension of this career, which you can read about here and here.
What caught my eye, however, was his partner in this new restaurant. Bayless is working with Jollibee Foods to develop these new restaurants. This is not their first endeavor together – Jollibee apparently bought 47% of another of his restaurant concepts, Tortas Frontera, back in 2018. And this is not Bayless’ first collaboration with a multinational corporation either. His company Frontera Foods, which makes, among other items, Frontera salsas, is now owned by ConAgra Brands, a multinational headquartered in Chicago.
However, it was neither Bayless nor ConAgra that really attracted me to this story. Rather, it was Jollibee. I first read about Jollibee in articles by anthropologist Ty Matejowsky. In that context, I thought of Jollibee as a plucky Philippines-based chain of fast food restaurants that resisted the onslaught of McDonald’s in its homeland. In fact, that same company has opened stores around the world, often in countries that have substantial Filipino populations (including the United States).
McDonald’s is probably the American brand most often invoked when people discuss the intersection of globalization and Americanization. George Ritzer famously developed a theory of social organization around “McDonaldization” and that concept has been extended to ideas about the spread of fast food around the world. Anthropologists have (also famously) studied the ways in which local populations around the world have made McDonald’s and other American brands their own, by reinterpreting the American model in their own cultural terms. This interaction between local cultures and global brands has been explored in other areas, including packaged ramen.
By opening their own restaurants around the world, companies like Jollibee might at first seem like the empire striking back. More than making sense of American institutions in their midst, Jollibee, McDonald’s Filipino competitor, is now showing up in McDonald’s homeland. Impressive.
Or maybe this is not exactly what it seems. Perhaps the tendency to associate these global corporations with nation-states sometimes misses other important characteristics. The same article that recounted Bayless’ new concept also pointed out that Jollibee owns the Smashburger and Coffee Bean & Tea chains. So much for plucky little Filipino upstart. Jollibee Foods Corporation is a multinational owner of many brands much like ConAgra. Is this a world of nation-states, cultures, and associated foods, or a world of multi-national corporations?
None of this is meant to criticize Rick Bayless, Jollibee, or ConAgra. But I do want to call attention to the complex realities that are often hidden behind the narratives we read. The entrepreneurial chef, the imperial American multinational, the resilient little company in the post-colonial world are all elements in the story lines we love to read about. But how real are they? In this instance, the chef is definitely real. After that, apparently, it is multinational corporations all the way down.
At the beginning of the new year, a variety of news outlets and food-related venues usually predict upcoming food trends. USA Today, for example, predicts that “Kimchi will be in” in 2020. As a matter of fact, however, kimchi has been it-food at least over the past 10 years. I became aware that kimchi was next big America’s food when the New York Times stopped using an additional explanation for kimchi about 10 years ago. Before that, whenever the Times talked about kimchi, it followed with an additional explanation like “Korean spicy fermented cabbage.” Kimchi is the most common banchan, side dish, in Korea. When the Times stopped providing “what kimchi is to readers,” it signaled that everyone knows what kimchi is. In other words, there was no reason to describe kimchi as Korean spicy fermented cabbage any longer.
The rising popularity of kimchi coincides with another trend in the culinary world – fermentation. As Americans are obsessed with well-being, they begin to pay extra attention to fermented foods. Fermenting food is not new, of course but it is one of the oldest ways of preserving food. The reason behind the latest trend is that many fermented foods are thought to entail health benefits. The Art of Fermentation by Sandor Katz was published around the time this trend was taking off. Kimchi is a probiotic lactic acid bacteria (i.e., good bacteria) fermented food. Many people believe that kimchi has a wide range of health benefits including improving digestion, increasing the body’s immunity, preventing aging, and preventing cancer.
Furthermore, as sociologists highlight how social class affects food preference, food can be a marker of social status. People create cultural distinction through food and eating. In the United States, the upper and middle classes are ready to embrace more “exotic” foods like tofu or sushi to distinguish their cultural identity. From this perspective, kimchi is very exotic. With exoticness and health benefits, it is evident that kimchi will enjoy longevity in the landscape of American food. This is exactly why I describe kimchi as an “Eww” food that has become a “Wow” food in terms of American taste trends.
So, it is hip that you eat kimchi now. However, do you know anything about kimjang? Kimjang refers to making and sharing kimchi with others (click here for a short video about kimjang). Making kimchi requires collective effort because the process of making kimchi is very labor intensive. It is not unusual that kimjang is performed with large quantities like a couple of hundred heads of cabbage. Kimjang is usually done during November or December to last through the long cold winter. This explains why kimjang can be a communal activity. It is a way of communication, a way of creating memory, and a way of bonding together. The ritual of kimjang, in fact, was designated a UNESCO Intangible Cultural Heritage of Humanity in 2013.
Over the past few years, we have invited community members, neighbors, and friends to our kimjang to experience firsthand how kimchi is made in a traditional way. We open our home to guests because we can help people broaden their understanding about “others.” We can be making kimchi together instead of “breaking bread together.” This year we invited friends (Akiko, Mary Anne and Luke) to make kimchi. In particular, this time kimjang was better organized thanks to kimjang mats, which we bought in Korea to test out for a potential kimchi festival – I am always dreaming of organizing a kimchi festival in Topeka, Kansas (Click here for the Kimchi Festival in Korea). Imagine making kimchi with strangers. And this might be exactly what we need in the Divided States of America today. During our kimjang, we conversed about children, marriage, changing food culture, and simply gossiped about everyday life. It is a way of bringing people together and creating a community. It can be a way of healing us. It can be a first step to unite a fractured community again. As an immigrant couple, after kimjang, we feel like our community has been extended by sharing our culture.
Yes, it is good that more people are eating kimchi now but I hope that people appreciate kimchi simply beyond numerous health benefits. If kimchi can be used as a diplomatic tool, gastrodiplomacy, to enhance cultural understanding among countries (click here for a NPR story), it certainly can play a role in bringing us together.
Let’s roll our sleeves and make more kimchi!
Sangyoub Park is an associate professor of sociology at Washburn University. He teaches Food and Culture and filmed the documentary “A little bit more Korean.” Sunyoung Cheong is a visiting assistant professor of the department of visual art at the University of Kansas. She teaches Casting for Jewelry and CAD/CAM. She also creates interactive art performance like Wearable Play.
After a long hiatus, FoodAnthropology returns with 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 firstname.lastname@example.org.
I am writing this from New Orleans, where food is often used to frame discussions of nearly everything. A few especially good examples of this appeared this week. First, this poignant article by restaurant critic and perceptive cultural observer Ian McNulty on thinking about the New Orleans Saints football season of hope and disappointment through red beans and rice. This is a great example of how restaurant writing has evolved in recent years. Second, this interesting recollection of Leah Chase, by Lolis Eric Elie, that tries to disrupt some of the iconic ideas about that famous chef’s life. A good example of how people resist the narratives we use to box them.
Sometimes journalists manage to combine the discussion of a simple dish and a personal narrative in a way that provides a small insight into a society. Bryan Washington, writing for the New Yorker, did this in his article about omurice, a sort of Japanese fried rice omelet. More recently, Vidya Balachander wrote this beautiful example of how knafeh, a stunning Middle Eastern pastry, can be used to tell a lot of different stories about the region. This is exactly the kind of writing that I like to use to inspire my students to think about the links between food and culture.
Theodore Gioia argues in the Los Angeles Review of Books that restaurant criticism needs to transform itself to remain (or become) relevant for readers today. More than consumer advocacy or guides to taste, Gioia argues for both new approaches (focusing on ethics, politics, and culture) and new formats for restaurant reviews. For once, I suggest reading the comments below the article, which are also interesting…and looking for the twitter storm it generated among food writing professionals.
As Gioia remarks, a new generation of restaurant critics is taking up the kinds of tasks he suggests, including a bunch of newish critics on the West Coast. But how new is this kind of self-consciousness about criticism and food writing in general? This discussion, from The Splendid Table, between Soleil Ho and Ruth Reichl provides some useful nuance to this history. The interview, from last fall’s radio show is about how different kinds of food-related businesses deal with change between generations. You can listen to the whole thing here.
Many FoodAnthropology readers are familiar with the Racist Sandwich podcast, started by Soleil Ho (see above) and Zahir Janmohamed, which looks into race, class, and gender in the worlds of food. The podcast has two new hosts, Stephanie Kuo and Juan Diego Ramirez, and is very much worth following. Listen, for instance, to this very curious and somewhat clandestine interview with a French convict (yes, he is in jail) who has a viral Instagram page on cooking. And related to the discussion above about the changing world of food criticism, listen to their interview with Soleil Ho, after a year at the San Francisco Chronicle. There are other interesting episodes too, all on the website.
Does every immigrant or minority in America have a story about dealing with being embarrassed, teased, or ostracized for the foods their family made or that their mother packed into their school lunch? I certainly do and I am endlessly fascinated by all the related stories I read in this genre. In this sweet video from The New Yorker, Priya Krishna discusses growing up in Dallas and being ashamed of her mother’s cooking, preferring instead peanut butter and jelly. In a related article, chef Jenny Dorsey discusses the tensions around being Chinese-American, both growing up and as a cooking professional. I would recommend this article for use in a class on food and race/ethnicity. Has anyone put together a collection of essays of this kind? It seems like these are widely shared experiences in the U.S. (and probably elsewhere) and it would be fascinating to see them put together.
Everyone knows that “real” food happens in independent restaurants, not in fast food or fast casual joints. And yet, it seems that work in fast food or fast casual restaurant chains has shaped the experiences of many of our most interesting chefs today. At least, that is what Priya Krishna (cited above) reports in this fascinating article. She argues that working at Applebee’s, Waffle House, or IHOP can often provide training every bit as valuable as culinary school.
It may surprise people in dryer parts of the United States, but hardly a week goes by in New Orleans without some sort of water crisis. Our flooding problems are well-known, but I am referring in this instance to the annoyingly frequent boil water alerts that occur due to problems with our aging water infrastructure. It turns out that New Orleans is hardly alone in this (Flint, Michigan comes to mind, of course, as a much worse example). In this piece from Counter Punch, Andreea Sterea provides an alarming overview of the state of water across the U.S. Read this and allow yourself a brief moment of panic, then start writing and calling your elected officials.
Discussions of obesity and food tend to center on questions of public health and diet, often framed by deeper ideas about race and class. In the case of countries in the Pacific, you could even add in stereotypes derived from colonialism. Yet there are many other ways to frame these issues and, of course, there are anthropologists who study them. Listen, for instance, to this great episode of the Sausage of Science podcast in which Cara Ocobock and Chris Lynn interview Jessica Hardin about her work and recent book (Faith and the Pursuit of Health: Cardiometabolic Disorders in Samoa, 2018, Rutgers University Press) on religion, health, food, and more in Samoa. The podcast covers Hardin’s findings, but they also discuss the research process in ways that could be very useful for students as well.
In this third installment of interviews with anthropologists about their work on food, David Sutton talks with Joelle Bahloul, whose work on food and memory has inspired many other anthropologists. Family history, Jewishness in France, the influence of Maurice Halbwachs and her return to Algeria. Domestic memories of Jewish and Muslim communities that remain highly relevant today. But also connections between French citizenship and learning about food. And, of course, ham, imaginary and real. Watch and learn!
Just as our fall term was wrapping up at Oregon State University, the Intercultural Learning Community headed to Ecuador to complete the second part of this experiential program. To read about the first part in Oregon click here.
Before covering some of the highlights of this trip, let me give a shout out to Claudia García who drew on her deep knowledge of Ecuador’s food systems and connections around the country to organize a rich and enjoyable trip, and to the EkoRural Foundation that served as our Ecuadorian financial sponsor. We began our trip with a visit to the highly integrated Atuk Farm outside of Quito run by the Dammer sisters. Sixty of the ninety hectares they own are in forest. The chickens live in large teepee-shaped tractors and clean the pastures of parasites à la Salatin. They had a clever way of turning the compost down a hill and a lovely outdoor kitchen where they served us a farm lunch. After lunch we retired to a hand-made mud brick building where Javier Carrera talked to us about the Seed Savers Network. The Guardianes de Semillas have been in existence since 1998 and includes 110 families in 15 Ecuadorian counties, though they also do seed exchanges in Colombia and Bolivia. The point goes beyond saving seeds to sharing ancestral knowledge about nutrition and promoting social change. He gave an historical overview of settlement and soils in Ecuador, emphasizing the migrations of food crops as well as the ways in which indigenous peoples in different ecosystems fed themselves. Moving to more recent times, he talked about the 2008 national constitution which protects the rights of nature and food sovereignty. Despite this progressive legal framework encouraged by indigenous groups and agrifood activists, implementation is more difficult and there is constant pressure to conform to the industrial food system. Mandatory pasteurization and slaughter in state approved facilities put small farmers at a disadvantage, just like in the US. Saraguro women were told that they had to deliver their milk warm to be pasteurized, but the facility was two hours away. They went on strike and several of the women were put in jail. Carrera said that 30% of the farms in Ecuador are small, family farms and they produce 70% of what Ecuador eats. They are fighting to keep a separate system for small farmers in order to ensure future food sovereignty. He shared with us several successful experiments in permaculture around the country.
The following two days were focused on metropolitan Quito. With 2,500,000 people pressed between two volcanoes high in the Andes and a poverty rate of 12.8%, the challenges of keeping people well fed are great. Add to that, over 300,000 recent migrants from Colombia and Venezuela. Other numbers that Alexandra Rodriguez cited were that 71% of food consumed in the city was eaten outside of the home and 63% of the population was overweight or obese. Since 2002 Rodriguez has been working with a participatory urban agriculture program (AGRUPAR) to expand urban and peri-urban agriculture in Quito. They now have 1400 gardens, involving 5000 people. 57% of the produce goes to home consumption and the remainder is sold. We visited one of the oldest farms and saw a variety of food grown in 1500 m2. We bought some for our own dinner that evening that we prepared under the direction of chef/group member Santiago Rosero at the Gastronomic Laboratory.
Quito’s food bank delivers to 77 institutions and 655 families, working almost entirely with volunteers and no federal support. Their main source of food is leftovers from the markets and supermarkets. They do not receive a tax break for donations, but it does relieve them of having to dispose of food they can’t sell. We visited two of the markets in the old center of Quito, San Roque and Central. At San Roque we heard from anthropologist Anahí Macaroff who has been doing research on the markets of Quito. She explained how they were all connected and should be defended against the growth of supermarkets. She cited several instances where supermarkets opened very near the older markets and lowered their prices for as long as it took to put the market out of business and then raised their prices.
Talking to people from the food bank and markets rounded out our picture of the urban food system. Farm-direct, agroecological markets are growing, but serve a small percentage of the population. This year Quito approved an Agrifood Strategy and a Climate Action Plan. This is a good start, but, as always, the proof is in the implementation. We stopped at a small recycling center that wasn’t quite operating yet. Its main purpose was to teach people how to recycle, but without access to designated receptacles it’s going to take a while.
We heard about several social justice-oriented projects. First, we heard from a group of multidisciplinary researchers from the Catholic University who have been working on nutrition projects in the province of Cotopaxi where a large number of children suffer from malnutrition. Then, we heard about the FUEGOS project to bring a culinary school and food tourism to the province of Manabi that was largely destroyed by an earthquake in 2016. Finally, Marcelo Aziaga told us about feeding anti-austerity protesters. An estimated 20,000 people marched on Quito in October, closing the Panamerican highway and shutting down the capital city. The Catholic University, the Salesiana University, and the Casa de la Cultura housed several thousand people and chefs and food activists set up kitchens to feed them. The police dismantled the kitchens every night, which were then re-set up daily. Food arrived from various places. Volunteers organized food lines, dish washing and waste disposal. Medical students treated people who were wounded by the police, and also the police. Austerity measures were temporarily rolled back, but could re-emerge after the holidays. Later in our trip, we spoke with some indigenous leaders who recounted how they organized their participation through loudspeakers after the government shut down communications.
Driving north from Quito, we visited a biodiverse farm in the Andean dry forest that belongs to two of our group participants, Lucia and Fabian. We tasted four of the over 20 types of avocados that they grow and a variety of passion fruits and chirimoya. (I have to say, the Nacional avocado was to die for.) For lunch, Lucia made us a variety of Andean tubers, plantains and an excellent locro de zambo or squash soup. From there we continued north to Ibarra where we were hosted by MESSE, the Ecuadorian Movement for a Social and Solidarity Economy. Jorge García explained the Abya Yala Paradigm that reigned in the Americas before colonization. The four axioms are 1. Everything is alive; 2. Nothing is the same as something else and diversity generates life; 3. Everything is related to everything; 4. We are all of the cosmos and of the earth. He contrasted these with imported European beliefs about ownership and the primacy of humans that have led to environmental disaster. He gave examples of how the four elements: oxygen, fire, water and earth are the foundations of cooking.
Steve Sherwood outlined for us the relationship between agroecology and solidarity economies. Both share a focus on intersubjectivity between humans and between humans and non-humans, harking back to the axioms that everything is alive and connected. He encouraged us to focus on existence, rather than resistance, as we work to construct new ways of being through our own practices. He explained how food activists in Ecuador connected through various types of encounters that take place all around the country in a de-centralized fashion. This allowed food activists to come together during the strike and set up kitchens to feed people while the food industry called on the government to violently crush the strike, so that they could continue their businesses.
In nearby El Chota, Luzmila Bolaños also spoke of the four elements as she explained the history and foodways of the Afroecuadorian population of the Chota Valley. She spoke frankly about discrimination and said that the mestizo Ecuadorians had a lot to unlearn before they could learn. She talked about local foods that are part of the local diet, non-local foods that are part of the local diet and local foods that are not part of the local diet. In the latter group are prickly pear cactus which came from Mexico. They are starting to sell the fruit in Ecuadorian supermarkets now, but there is still no local market for the tender young leaves or nopalitos. She and her friend made a salad out of them for our lunch along with a delicious soup.
Both in Ecuador and the US, it is difficult to make a living by farming. Agritourism is one way that families have been able to stay on the farm, so we spent the rest of our time in Ecuador supporting these efforts. The MESSE activists are new to this, so our students served as guinea pigs. (Oops, they eat guinea pigs.)
The students had a variety of experiences: helping with farming, cooking and marketing and living without potable running water and indoor plumbing for two nights. One host woke up at 5am to walk 45 minutes to milk cows, then made cheese for the rest of the morning. The next four nights were spent with a more experienced community tourism group in Cotacachi. These indigenous women have been hosting tourists in their homes for 20 years and knew the importance of private bedrooms and bathrooms. They also let Claudia know that when stays are booked through the website, the money never leaves the men’s group, so we booked directly through the women’s committee. The women’s committee is focused on health and central to that are indigenous foodways. Discrimination and migration damaged ancestral farming and cooking traditions, and they are working to valorize these health-generating practices. They shared their knowledge about multiple varieties of corn and their uses, demonstrating the traditional preparation of chicha. They spoke to us about their process of stabilizing the recipe for the industrial production of chicha for sale.
The highlight of the Cotacachi stay was the preparation and eating of a pachamanka. Don Enrique had a huge bonfire going when we arrived in the morning, heating up the rocks that were used to line the hole making an earthen oven. Meat and vegetables were wrapped in leaves and placed in the hole which was covered up with leaves and sod and left to cook for about 2 and a half hours. The food had a delicious, smoky flavor and we enjoyed eating it together.
Our final stay was at Pambiliño Reserve run by one of our past participants, Emilia Arcos and her husband, Oliver. As we descended through the cloud forest, the air grew hot and humid and vegetation turned thick and tropical. Emi and Oliver self-identify as neo-campesinos or new farmers who are passionate about environmental education. Together with friends and family, they are re-creating food forests on land that was once dominated by cattle-raising and mono-cultures. On our last day there, we broke into groups and went foraging in the surrounding forest, bringing back cacao and macambo pods, different types of plantains and bananas, cardamom, oranges, lemons, yuca, guayabilla fruit, edible flowers and various herbs for teas. We made a wonderful lunch, using only very few staples from the kitchen.
Reading about similarities and differences in agrifood systems and conversing with people from other countries and other ecosystems who share your interest in creating more equitable and environmentally sustainable food systems are wonderful activities. What a privilege, though, to be able to see, hear, feel, taste and smell what people living different kinds of life experience.
Here is the second in my series of video interviews with food anthropologists. This one is with Dr. Carole Counihan, who probably needs no introduction. In it she reflects on her career, her research in Italy and southern Colorado, and her role as editor of Food and Foodways. This interview was conducted at her summer home in Antonito, Colorado, and was followed by a delicious Tuscan soup that Carole prepared, which unfortunately I cannot share here. See also Carole’s “Proust Questionaire.”
The 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.
SAFN student representative Kelly Alexander is collecting responses from participants in our food anthropology video archive. Here are responses to the Proust Questionnaire from Dr. Carole Counihan.
What is your favorite virtue? Truthfulness
What are your favorite qualities in a man? Honesty, generosity and knowledge of car engines.
What are your favorite qualities in a woman? Honesty, generosity and steadfastness.
What do you think is your chief characteristic? Balance (I’m a libra).
What quality do you appreciate the most in your friends? Honesty, generosity, and openness.
What do you consider your main fault? Being judgmental.
What is your favorite occupation? Anthropology: teaching, fieldwork, and writing
What is your idea of happiness? My loved ones doing well.
What is your idea of misery? My loved ones in distress.
If you could die and come back as another person or living being, what would you choose? Linda Ronstadt.
Where would you like to live? Colorado.
Who are your favorite prose authors? Too many to list but certainly Toni Morrison, Anne Lamott, Amy Tan, Anne Tyler, Louise Penny, Alice Walker…
Who are your favorite poets? Ogden Nash
Who are your favorite heroes/heroines of fiction?Maggie Hope, Jo Marsh, Maisie Dobbs, Alec Ramsey
Who are your favorite anthropologists? Margaret Mead, James Taggart
As always, food serves as an interdisciplinary site for investigating a wide range of urgent social issues. This year’s SAFN menu at the annual meeting of the American Anthropological Association is no different – with nine panels focusing on food and health, tradition and identity, and climate change. There’s a full SAFN schedule, if you want it. This year’s conference, jointly organized with the Canadian Anthropology Society, will be in Vancouver from November 20 to November 24.
Wednesday, November 20, features a double panel entitled Syndemic Vulnerability and Entanglements of Food, Nutrition, and Health, with Part One co-sponsored with the Society for Medical Anthropology. These two panels examine the many intersections between food, health, and society—through biocultural, political ecological, and public health/nutritional lenses—and aim to identify “next steps” for advancing anthropological work in this interdisciplinary domain.
On Thursday morning, check out Crafting Cuisine: Changing Cultures of Apprenticeship, Production, and Value, which investigates the “cultural economy of craft” in contemporary foodways. Mid-afternoon, join us for Changing Climate, Changing Agriculture: Anthropological Contributions to the Study of Agriculture and Climate Change, where presenters (including myself) demonstrate the ways that anthropology is uniquely-situated to bring individual and highly-localized eco-social knowledge to global-scale efforts to combat climate change.
Friday, November 22, promises to be a busy day for SAFN members. The day begins with Terroir in Translation: Food and Identity in Changing Climates, co-sponsored with Culture & Agriculture (C&A). This panel re-conceptualizes the notion of terroir as a lens for examining social, political, and environmental change. Midday, join us for the SAFN Business Meeting. We have a few surprises up our sleeve for that meeting, but you’ll have to join us to find out what we’re planning. In the afternoon, panelists on Time for Change: Temporal Struggles in Contemporary Food Systems (co-sponsored with C&A) will argue that temporality has been under-theorized in anthropology by offering papers that demonstrate the importance of this dimension in the anthropology of food.
On Friday evening, we celebrate. We are again partnering with Culture & Agriculture to host a joint Distinguished Speaker and Awards event on Friday night. Our Distinguished Speaker will be Dawn Morrison of the Secwepemc Nation. The title of her talk is “Indigenous Food Economies and Cultures: Key Ingredients for Climate Justice.” Ms. Morrison has a background in horticulture and ethnobotany, and she is the Director of the Working Group on Indigenous Food Sovereignty; the Founder, Chair, and Coordinator of the B.C. Food Systems Networking Group on Indigenous Food Sovereignty; the Co-Founder and Curator of Wild Salmon Caravan; and a Community Self-Development Facilitator within her Secwepemc community. We will also announce the winners of the Christine Wilson Undergraduate and Graduate Paper Prizes and the winner of the Thomas Marchione Award.
Immediately following the Distinguished Speaker and Awards event, SAFN and C&A will host a joint reception at the nearby Pacific Rim Hotel. Join us to connect over hors d’oeuvres and drinks with a beautiful view of the city and waterfront.
But don’t stay up too late on Friday, because you won’t want to miss four more panels on Saturday, November 23. At 8am, you’ll have to choose between two sessions that feature recent anthropological writing. American Chinese Restaurant: Society Culture and Consumption is panel based on an edited volume of the same name in press with Routledge. Hungry for Change: Critical Interventions in Contemporary Food Studies is a roundtable, co-sponsored with C&A, featuring authors of recent critical ethnographies focused on food and agro-environmental justice. Midday will feature Changing Terroir, Tradition, and Identity, a panel with papers examining shifting food cultures in the US, Europe, and Japan. Finally, presenters on Critically Examining the Reproductive Politics of Nourishing Substances, shed light on a largely unexplored area of anthropology through ethnographic papers focused on the social lives of a wide range of “nourishing substances.”
We hope you’ll join us for all these great sessions and events. See you in Vancouver!
I spent two very intense weeks at the end of September leading the lntercultural Learning Community on Food, Culture and Social Justice (ILC) through various interesting sites of food production and consumption in Oregon. In December we will visit parallel sites in Ecuador. The ILC was developed jointly by food activists in Ecuador and Oregon in 2013 to de-colonize the typical study abroad program. We do this by forming an international, multicultural group of people from both Oregon and Ecuador who are invested in some aspect of the food system and feel that humankind can do better. We look for ways in which the practice of sustainable foodways can address some of today’s most pressing concerns, such as environmental degradation, climate change, the proliferation of ill health and marginalization of people. Through cross-cultural dialogue, collaboration, and experiential learning, participants further develop their knowledge, social networks and their capacity for engaging with food practices as global citizens, rooted in local realities.
We have an excellent group of participants this year, including professional chefs, farmers, food activists, and multidisciplinary graduate and undergraduate students. We began the tour in Portland with a visit to the Oregon Food Bank (OFB). The OFB is at the forefront of state food banks in taking a food systems approach to hunger, but they are still a dumping site for commodity goods that recent tariffs have left without a foreign market. OFB advocates for changes that address the root causes of hunger and they work hard at building community-based food systems. We saw evidence of this in the farms next to the warehouse where we spoke with Latina, African American and Native American farmers who were given plots of land to plant to grow culturally important foods that they share with their communities. Later in the trip, we spent time at the Warm Springs and Grand Ronde reservations and learned of their efforts to revitalize traditional foodways on land that was already full of invasive species. We also spent a morning with Latinx activists and heard about the challenges and successes of forming the farmworkers union in the Northwest. Later, we had a conversation in Spanish with the women’s field crew at a local organic farm. Twelve hour work days seemed abusive to many of the group members, but the women explained that they had to leave their children back home in Mexico and Guatemala and appreciated every extra hour that they could work.
We spent a fair amount of time visiting various OSU agrifood research sites (naked barley; whey vodka; black tomatoes; bacon-flavored algae) and also talked to breeders who are adapting Andean crops to the Willamette Valley (quinoa, amaranth, mashua, oca, melloco, uvilla, achoccha). We also spoke to an extension agent working with SNAP outreach. She showed us a photograph of a school lunch tray with a bag of Doritos on it. We were all shocked to see a branded product on the tray and even more shocked to find out that industries altered their products to meet the latest requirements and then bid to have their branded products included in the school lunch program, but that it was illegal to sell branded products in school vending machines in Oregon. An even stranger incident came to light later at the capitol in our discussion about the Farm to School program. We asked about culturally appropriate foods and were told a story about a Latina mother who wanted to get tamales into the school lunch program. She was told that any grain product had to be at least 50% whole grain and since the corn for masa is treated with lime or lye to make it more digestible (and nutritious) it is no longer considered whole grain. Several of our group members spoke up about the ancient technique of nixtamalization that made niacin available to corn eaters and prevented pellagra, but rules are rules, even when ethnocentric and lacking in historical perspective. Luckily the administrator was able to work with the mother to come up with a tamale that fit the requirements. We wonder how it tastes. (While on the topic of ethnocentrism, we could also mention the “American Grown” label, which the Ecuadorians were told meant that it was grown in the USA, not anywhere else in the Americas.)
As we drove around the verdant countryside, favoring agroecological, diverse production sites, we whizzed past giant fields of monocultures —not the corn and soybeans of the Midwest, but hazelnuts (now that OSU has developed a blight resistant variety), wine grapes (as California gets too hot and dry) and the recently legalized hemp. It has been called marijuana’s no-buzz cousin and has created a gold rush (or shall we say “green rush”) among farmers. But every silver cloud has a toxic lining. The original gold rush left arsenic in the land; the pollen from industrial hemp threatens to infect not only its increasingly designer high cousin, but also the taste of neighboring wine grapes.
Dessert preparation at the Ecuadorian Dinner
One of the aims of the ILC is to engage physically as well as intellectually with the food system. We did this in the course of many meals made by local chefs with local ingredients, but we also lent our 34 hands to the Linn Benton Food Share to pack food boxes for hospital patients; to the OSU Organic Growers’ Club to weed the brassicas, and to the Food for Lane County Youth Farm to trim harvested garlic. In addition, we cooked an excellent Ecuadorian meal for Slow Food Corvallis and several of our presenters and host families. We were lucky to have two professional chefs in our group and they coordinated beforehand to bring ingredients like lupin beans (chochos) tostados, chifles, and a rare white cacao-like bean called macambo.
Interviewing at the Corvallis Farmers Market
It’s difficult to find the time for people to pursue individual research interests in such a packed agenda, but we managed to do so at the Corvallis Farmers Market. We first had an introduction to the market on Friday by its manager. Then we discussed questions we were interested in asking vendors and buyers at the market. We formed pairs of researchers and spent the next day wandering the market, observing, and asking questions. We got back together after lunch to discuss what we had learned. First of all, the Ecuadorians were very impressed with the Corvallis market. Several of them who sell at markets talked about ideas that they would try to implement back home. One pair documented ways in which vendors brought people into their booths. Another interviewed women producers about challenges they have faced in this work. Land access was another topic and one pair focused on Latinx shoppers asking what drew them to the market. Everyone was impressed with the number of times that “community” arose in their conversations. Here are some things that surprised the Ecuadorians: that the meat stands were so neat and sterile, no sign of whole animals either dead or alive; that amaranth was being used as a flower in bouquets; that the prices were fixed and posted; that most of the vendors had finished college; that some vendors had photographs of their farms; that there was a booth for children to be occupied while their parents shopped; that there were musicians and artists making the market an attractive place to be.
The trip left us satisfied and exhausted and ready to explore similar themes in Ecuador in December.