Category Archives: food activism

by A. Reese | April 13, 2017 · 10:50 pm

Black Women’s Food Work is from the Future

Ashanté M. Reese, Department of Sociology and Anthropology, Spelman College

When I think about being a Black girl from the future, my mind goes to the contradiction that many Black girls and women encounter which is that we are often simultaneously hyper visible and invisible at the same time – Renina Jarmon

Black women are not seen as authorities in the kitchen or elsewhere in matters of food—culturally, politically, and socially—and when she dares to be, she may be described in reviews as “angry” or “not angry enough.” She is rendered absent, and made invisible by the continued salience of intersecting vectors of disempowerment: race/gender/class/sexuality. Or in the absolute worst cases she is confronted—face-to-face and in social media outlets—with a “how dare she” attitude because she does not, will not, cannot conform to a prescribed role of Black women who work with, as banal as it sounds, food (Nettles-Barcélon et al. 2015:35)

If there is to be a future where the food system is safe, equitable, and healthy how will we get there?

On March 30^th, the newly launched Food Studies Program at Spelman College hosted a symposium on Food Justice featuring three Black women activists and scholars who work to improve the food system and health of communities in various parts of the country. The symposium was clear in its purpose: to not only interrogate the successes and limits of food justice but to also highlight the work of Black women that is often invisible, ignored, or co-opted.

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Monica White, PhD in the field in Mississippi

I left the symposium feeling energized and challenged by the panelists and the audience. I also left with questions. How do we contend with the hypervisibility of Black women’s association with obesity on the one hand and the lack of visibility concerning Black women’s activist, artistic, and academic expertise in food production, preparation and writing on the other? Nettles-Barcélon et al. provide a framework—Black women’s food work as critical space—for understanding how the future of the food system is deeply intertwined with the food work produced by Black women and the barriers that attempt to curtail that work. They argue that because Black women are positioned as both speakers for “the other” while also being Othered, their food work is not simply necessary but critical in the dismantling of an oppressive food system that consistently denies equal access to Othered bodies from which corporations profit.

From the scholarly world to on-the-ground organizing, Black women ask difficult questions, put their reputations and bodies on the line, and demonstrate a Black feminist food future attuned to a far-off world in which we are all free. This future is currently being written in the scholarly works about Fannie Lou Hamer and the Freedom Farms Cooperative (White 2017), increasing visibility of Black women vegans outside the normative gaze (Harper 2010), and analyses of Black women’s agency, power and entrepreneurship in the context of stereotypes-turned-metaphors (Williams-Forson 2006). It is engaged with dismantling an unjust and unequal industrialized food system at the nexus of racial justice under the Movement for Black Lives. It is on the front lines on the Fight for $15. It is being built everyday on urban farms, in community gardens, in nonprofit organizations, and in classrooms where Black women’s labor contribute to everyday resistances. It is present in intergenerational storytelling and cross-institutional relationship building. This work is generated from a simultaneous engagement with the past, the present, and a future where the dialectical hypervisibility and invisibility that Black women experience no longer exists.

Community Member Supporting Urban Ag in Washington, D.C. (Photo by Ashanté Reese)

In the sixth episode of season two of the WGN series Underground, Harriet Tubman—played by Aisha Hinds—delivers a passionate, hour-long speech to abolitionists who are at odds about how to move forward on the question of eradicating slavery. After detailing parts of her own journey to freedom and commitment to others’ freedom, she declared:

There ain’t no negotiations on freedom. I spent all my time knowing things instead of believing them. And that’s the first step to being free. When you can see past all the things that you know and believe something better.

Black women’s food work is often informed by an embodied knowing that it is difficult—if not impossible—to negotiate from the duality of hypervisibility and invisibility. Instead, this food work is rooted in a belief in something beyond. It is not simply a substance of things hoped for or the evidence of things not seen (see Hebrews 11:1 for biblical reference). No. Black women’s food work is the critical space from which the world we want to see is being built. Black women’s food work is, indeed, from the future.

Fear, Fire, and Solidarity in New Orleans

David Beriss

Someone tried to burn down the Flaming Torch restaurant last week. The restaurant, located in my neighborhood in New Orleans, is a French bistro that has been in business since 2004. It is small and friendly, with good French food, a little bit fancy (they have tablecloths), but very much part of the neighborhood. It is a reliable place for locals seeking classic French dishes (they make a great coq au vin), not a tourist destination. I have eaten there many times, but I especially remember eating there soon after Hurricane Katrina. The Flaming Torch was one of the first restaurants in the neighborhood to reopen and although they were desperately short-staffed, their presence was deeply appreciated by those of us who had come back to the city, because they provided a much-needed place to reunite with neighbors around good food and wine.

The fire, according to news reports, was deliberately set. The owner, Zohreh Khalegi, says she was upstairs, doing inventory, when someone broke into the dining room, doused the place with gasoline, and set it on fire. At least some of this was recorded by a security camera. She escaped to the roof and was rescued by the fire department. The interior damage is apparently quite extensive, so the restaurant’s future is uncertain.

flaming-torch-door The arsonist’s motives are unclear, but suspicions have been raised that this may have been a hate crime. Zohreh Khalegi, who started the restaurant with her late husband Hassan Khalegi, is an American citizen who immigrated decades ago from Iran. Although their origins were no secret, until recently there was very little in the restaurant that might have indicated the owners had any ties to Iran. In the last few years, the restaurant had begun to feature occasional special menus with Persian food. Certainly, for many people, this only made the restaurant more attractive, since there are not many other places to eat Persian food in the area. But the current American political context seems to have encouraged and given legitimacy to prejudice against people from countries like Iran (one of the countries subject to President Trump’s immigration ban). Could such prejudice have motivated someone to act against the restaurant? As far as I know, nobody has claimed responsibility for this act. But there have been threats and incidents of violence against immigrants and minorities all over the country since the presidential election. All of this is of grave concern and if the fire at the Flaming Torch is any indication, such things must be taken very seriously.

We do not know if this crime was related to anti-immigrant prejudice. But the fact that people are ready to believe that it is suggests that the political climate in the United States has reached a point (not, of course, for the first time) of critical danger. From fine dining to neighborhood diners, immigrants from many countries play a major role in the American restaurant industry. In New Orleans, as elsewhere in the United States, there are many restaurants owned and operated by people from predominantly Muslim countries, serving food from those regions. There are also many immigrants (perhaps most) who prepare and sell foods that have nothing to do with their origins, so they may not be visible as sellers of foods associated with immigrants. All of them may be targets for people who want to advance the nationalist agenda that has accompanied the rise of President Trump.

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There has been an outpouring of support for Zohreh Khalegi and for the restaurant. People have posted testimonials and statements of support on the restaurant’s doors. Money has been raised to help with expenses. There are many people here in New Orleans who are eager to show their solidarity. The stakes involved are very high. By choosing to stand by owners of restaurants and other businesses that are targeted by racists and nationalists, we make a statement about what kind of community and nation we want to live in. We must all consider where we stand at this moment and what we will do to make sure that heated political rhetoric is not turned into more violence.

So why document this on an anthropology blog? There is a lot that anthropologists and other social scientists can do—and are doing—to help us understand the rise of nationalism and fear around the world in recent years. For anthropologists, this sort of incident can be an opportunity to think about how institutions like restaurants tie communities together, as well as about the ways violence, fear, and terror, can work to tear communities apart. We can call attention to the way such acts are named and discussed. President Trump recently claimed that many acts of terror are not adequately covered by the media and that, as a consequence, people do not take the threat of terror seriously enough. This act of arson, if it turns out to have been motivated by politics or hate, is an act of terror, but one that Mr. Trump will probably not define as terror, either because it is too small or because it had the wrong sort of victims. Yet acts of mass violence, including attacks on restaurants, schools, or religious communities, create exactly the kind of fear that terrorists try to achieve. We need to document the impact of these events and examine why they are interpreted by people as acts of terror. And, in this case, we can also show people coming together to resist and to show solidarity. In doing all of this, anthropology can help increase understanding and help resist those who would sow fear among us.

Resistance.

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Filed under anthropology, food activism, Food Studies, New Orleans, restaurants

Tagged as New Orleans, restaurants, solidarity, terror, United States

by foodanthro | January 23, 2017 · 11:19 pm

Fast Food Labor Secretary?

David Beriss

In the weeks following his election, President Donald Trump announced the nomination of Andrew F. Puzder to lead the U.S. Department of Labor. There has been much discussion and commentary on this choice. Mr. Puzder is the CEO of CKE Restaurants, Inc., which owns the Carl’s Jr. and Hardee’s fast-food chains. Because of this background, much of the commentary on his qualifications has come from the restaurant industry, including the National Restaurant Association (which favors the nomination) and the Restaurant Opportunities Center (which opposes his nomination). There is also this commentary, which suggests that nominating Puzder is a way of overturning the entire history of the Department of Labor, leaving in its place conditions for workers that resemble “The Jungle” (the author of the commentary appears to be in favor of this outcome).

Hearings on his nomination are scheduled for February 2, 2017.

If confirmed, what sort of job will Mr. Puzder do? The Department of Labor’s mission statement is remarkably succinct:

“To foster, promote, and develop the welfare of the wage earners, job seekers, and retirees of the United States; improve working conditions; advance opportunities for profitable employment; and assure work-related benefits and rights.”

Perhaps the most famous Secretary of Labor was Frances Perkins, who served from 1933 to 1945. She was the first woman to hold a cabinet position (and a sociologist!). More importantly, she was instrumental in creating President Roosevelt’s New Deal, she wrote the Social Security Act, and fought for minimum wage and unemployment insurance laws. The Department of Labor’s headquarters building is in fact the Frances Perkins Building. This is where Mr. Puzder will work, if he is confirmed.

Will Mr. Puzder “foster, promote, and develop the welfare” of American workers? Or would he do more to promote the interests and welfare of industry? Are these necessarily opposed? One of the reasons people have raised questions about Mr. Puzder’s ability to fulfill the Labor Department’s mission is that his positions on many of the issues are well known. He has written and spoken a great deal about working conditions, wages, and benefits in the restaurant industry. Here are ten questions that seem worth addressing prior to Senate approval of his nomination:

Wages: The call to raise the minimum wage to $15/hour has been led by fast food workers, the industry where Mr. Puzder works. The current minimum wage is $7.25/hour and has not changed since 2009. Some states and cities have raised their minimum wages locally, but there are also states that have no minimum wage, so unless the federal government raises it, they will stay at $7.25. The minimum wage is not a living wage for most American families. Mr. Puzder, who reportedly makes more than $4 million annually, opposes raising it. Is there a societal interest in making sure workers are paid enough to support themselves and their families or should wages be set strictly by the market?
Overtime: The Obama administration tried to update overtime pay rules that define which employees should be paid overtime when working more than 40 hours per week. The salary threshold below which workers can receive overtime pay has not really changed much since 1975, which means that millions of people are essentially working longer hours for free. Puzder argues that they prefer this freedom over higher wages and thus opposes the new rules. He has also argued against California rules requiring rest and meal breaks for workers. Who benefits more from workers “flexibly” working longer hours for no pay: the workers or the companies?
Sexual Harassment: Puzder has been criticized for his company’s advertising, which has featured bikini-clad women eating hamburgers. Certainly, there is nothing especially unusual about using sex to sell all kinds of products. Yet at least one recent report suggests that sexual harassment is significantly more frequent at CKE restaurants than elsewhere in the fast-food industry. What will Mr. Puzder do at Labor to insure that workers in all industries have a harassment-free environment?
Health Care: Puzder has argued that the Affordable Care Act has driven up health care costs and triggered a restaurant recession. The existence of this recession is disputable (see this and this), but access to health insurance and health care is certainly an issue for restaurant workers. What will he do to help restaurant and other workers in food-related industries get access to affordable health care?
Sick Leave: Paid sick leave is not a common benefit for workers in the restaurant industry. Food service workers often work when sick or injured. Legislation has been proposed in the last few congresses to allow all workers to earn paid sick days. This seems like an important way to improve the welfare of American workers. As Secretary of Labor, would Mr. Puzder support paid sick leave for all American workers?
Immigration: One of Mr. Trump’s signature campaign issues was immigration: he promised to build a wall and deport millions of undocumented people. The restaurant industry uses a lot of immigrant labor, including undocumented workers, and Mr. Puzder has been a supporter of immigration reform initiatives that include a path to legalization. This position has caused much concern on the right. The National Restaurant Association supports immigration reform and argues that the industry needs immigrant labor. Will Mr. Puzder support immigration reform of the sort endorsed by the NRA or will he choose instead to support Mr. Trump’s policies?
Unions: The Department of Labor has long worked with unions to protect workers in the United States. Mr. Puzder is on record as opposing unions and unionization, especially in the fast food industry (the unions, of course, oppose Puzder’s nomination). He has opposed efforts by the National Labor Relations Board to make both franchisees and corporations jointly responsible for wage violations and, as noted above, he opposes the $15 minimum wage, both of which are strongly supported by unions. One analyst has suggested that he might use his powers as Secretary of Labor to undermine unions, rather than support workers. Can an anti-union Secretary of Labor work to support the interests of workers?
Tipping: In many restaurants, tipped workers receive hourly wages that are far below the already low minimum wage. They rely on tips to make up the difference. For some, this results in unpredictable and low wages. For others, this means that front-of-the-house workers get paid relatively well, while wages for cooks remain low. There have been efforts by activists and restaurateurs to address these issues, but it is unclear where Mr. Puzder stands. What would Mr. Puzder do as labor secretary to ensure that tipped workers and other restaurant workers are able to count on a reliable wage?
Statistics: Measuring society in order to determine public policy is one of the key missions of modern government. Yet during the election, candidate Trump often cited statistics, including the unemployment rate, that seemed unrelated to any numbers produced by government agencies or anyone else with real data. The Bureau of Labor Statistics, an agency of the Department of Labor, collects data and produces reports on everything from employment to prices. Will Mr. Puzder work to insure the continuity and reliability of this data? Or will he use the BLS to create “alternative facts” that support assertions made by the President?
Experience: Puzder argues that increasing wages and improving working conditions in fast food will result in more automation and fewer jobs for people. But there is a lot more to the restaurant industry than corporate-run fast food chains like those led by Mr. Puzder. In 2016, restaurants employed 14.4 million people, with about 3.7 million in fast food. 70% of restaurants are single units, not chains. For most restaurants, the connections between customers and workers are an essential part of the business. Can Mr. Puzder advocate for workers—in the restaurant industry or in other industries—if his view of them is framed only by experience in large corporations?

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Filed under anthropology, food activism, food policy, government

Tagged as Food policy, labor, Puzder, restaurants, Trump

by dsutton20 | September 28, 2016 · 1:34 pm

Review and Interview: Nurturing Masculinities

Nurturing Masculinities

Nurturing Masculinities: Men, Food and Family in Contemporary Egypt. Nefissa Naguib. University of Texas Press. 2015.

Katharina Graf (SOAS, University of London)

Nefissa Naguib’s book ‘Nurturing Masculinities’ is based on rare ethnographic research that focused on men’s food provisioning in Cairo. Naguib argues that exploring how men connect to their families, their communities and their nation through food preparation and consumption offers a new perspective on what it means to be an Arab man in urban Egypt and the Middle East and North Africa in the face of uncertainty. She introduces her research through multisensory stories of traditional foodways mingled with contemporary concerns about rising food prices and changing ways of life across socioeconomic classes.

In Chapter 1, she conceptualises her argument by focusing explicitly on men’s lived experiences of everyday life to challenge the often distorted views of Arab men as “sullen, affectionless, and sunk in relational poverty” (p. 30). She has followed many of these men over several decades of fieldwork in the region and, based on field notes and interviews, narrates how food provisioning is an especially important way for men to care, build relationships and express their notions of masculinity.

In Chapter 2, Naguib relates the experiences of a few food activists belonging to the Youth Branch of the Muslim Brotherhood to the current economic crisis in Egypt and illustrates how religious beliefs and pragmatism are deeply entwined in the attempt to mobilize “against food injustice and for food sovereignty” (p. 60).

In Chapter 3, Naguib shows how food preparation and consumption, particularly of bread, link and evoke these men’s ambiguous notions of the past, the present and the future. She draws a complex picture of men’s experiences of everyday life in a highly uncertain contemporary Cairo and argues that men are, just like women, contributing to the reproduction of knowledge and practices.

In Chapter 4, she brings her main points together by focusing on the notion of “ibn al-balad”, an ethos of manliness and congeniality, whereby through food preparation and consumption men can be men in the “struggle to overcome economic constraints in defense of culture and tradition, religion, and hope” (p. 97).

INTERVIEW

Katharina Graf (KG): Your book does an excellent job at challenging stereotypes and unsettling expectations of the ‘Arab man’ as marked by patriarchy alone. It does not draw generalised conclusions, but throughout focuses on men’s lived experiences of everyday life in contemporary Cairo through the lens of food provisioning for their families. According to you, what is the main point of the book? What do you want the reader to take away from it?

Nefissa Naguib (NN): My editor asked me to write a book that my grandmother and that students would read. I want the reader to take away an account of the domesticity of men; the public and the private sphere of women is really important in the regional literature, but I think the region has moved on and we have to move on with it. Men are no longer just ‘the public’ and perhaps they never were just ‘the public’. In this book, I want to bring men into what Janet Carsten (1997) has called the “hearth” and make them also domestic. Through food, they speak a domestic language; or rather, their language becomes domestic – an everyday language. In the past, we have linked everyday anthropology in the Middle East and North Africa to women and this was very important – my earlier research on women and food is emblematic of this (e.g. Naguib 2009a, 2009b). If we look at what men are doing, especially in the domain of food – through their everyday language of food – I hope the reader gets some insight into their everyday realities, too.

KG: My first set of questions relates to economic and social change in Cairo. Many of these men speak of uncertainty and the change relating to food, such as the rising price of food, especially bread, and the growth of food borne health risks, which you argue is deeply linked to being an Egyptian man, “ibn al-balad”, and is to some extent based on their role as food providers. Although these are particular stories of particular men and their “reflexive engagement with their own lives” (p. 14), including young food activists of the Muslim Brotherhood, what do you think can be deduced from their lived experiences? What is the broader context of social transformation? For instance, how do gender relations change and how does this affect men’s role as provider?

NN: It would be nice and easy to say, ‘The women do this and the man do that’. But, you see, they don’t. Couples now shop together, they do the major grocery shopping with their car once a week. If they both work and it’s a stressful day, they also eat out and grab something on their way home. If a couple can afford a housekeeper, that person will shop. Before, it used to be the men who shopped: he goes to the butcher and buys the bread; he knows best. Women did go to the market, mainly buying vegetables, and they bargained. Now, they do shop for most foods, but it is still amazingly expected that the man provides food.

KG: You write about the “confused role” (p. 40) of men, how is this connected to economic uncertainty and the 2011 revolutions?

NN: This is understudied, we need more research on how the current economy in Egypt affects family life and, concretely, men’s ability to feed the family. But no one talks about this. In the Middle East and North Africa hunger is a taboo. Another problem related to food is stunted growth, Egypt has one of the highest percentages of stunting and obesity. Yet, that too, is not talked about in the country.

KG: In that context, how do you think that urban Egyptian families might change in the future?

NN: The revolution in 2011 did not meet people’s dreams and expectations. But people did go to the streets and you saw that something was happening that it’s worth paying attention to and that has brought to the surface that people are discontent and worried. There is widespread anxiety, which comes into family life: ‘How are we going to manage?’ At the same time, there is anticipation and aspiration among people and that is equally interesting. But I don’t know how families will manage in the future. Right now, the economy is suffering, also impacting on the middle classes, and people cannot afford what is expected of their class. It is necessary now that the wife works. A woman has to provide, too, because unemployment and distress is very high. There is a high amount of insecurity about what lies in the future.

KG: According to your book, this distress and uncertainty seem to attack exactly what is important to these men and their notion of ibn al-balad: generosity and caregiving through providing food for their families.

NN: Yes! Nevertheless, people want to be generous, especially young couples. Yet, even if they aspire to, they cannot have the same life as their parents. They have more stressful lives.

KG: This is comparable to my generation in Europe. As a young family, we cannot afford not to work, both partners. Whereas in my parents’ generation, simply speaking, the men provided whilst the women prepared food.

NN: Family life in Egypt, and the Middle East and North Africa more generally, looks different now and we have to address how it looks like, even if doesn’t match what we learnt in history books. Perhaps it never looked like that anyway. People are stressed, but in the midst of that and what I also wanted to achieve with the book is to show the sweetness of life.

KG: This makes the book so marvellous, it is human and poetic. It shows the everyday feelings and concerns of real people. At the same time, not knowing Egypt very well, I would have liked more demographical and historical information. In urban Morocco where I work, for instance, the lifecycle has shifted, couples marry later and have fewer children and this affects family life and food preparation.

NN: When their children were born, the people I worked with wanted them to learn how to eat properly. It was mostly the women who wanted their children to eat well and the men like to spoil their children with food. But in a financial crisis this becomes problematic. They couldn’t give their children what they had in their childhood. When they both work and they come home in the evening, they have to feed ready-made or take-away food.

KG: Let me move on to my second and last set of questions relating to the relevance of knowledge and food quality. You describe well how men are expected to be generous and thus ignore the cost of food as a sign of their affection, whereas women are expected to be thrifty and bargain for the best prices and qualities. How would you describe men’s knowledge in shopping for food?

NN: Men like to say ‘It doesn’t matter’. But what they know is another matter. They know exactly which cuts of meat are the best and how to buy vegetables. They say, ‘Madame shops food’, but they don’t want their wives to grocery shop. Ideally their wives are at home, like in the soaps on television: he comes home and she has prepared food. Men love to talk about their knowledge of shopping – how to pat a melon to know whether it is good – and they know the season of foods.

KG: Do men strategize when they buy food?

NN: Quantity is important. Even though they say they don’t care about what they pay, they do. What I would have liked to bring forth a little better in the book is that men would have liked to do as their fathers did, not to have to care about prices. But they do care about prices and even don’t buy an item because of that. And it’s just wrong. People gossip about it. It is contradictory, they tell you they don’t care, but they do. The price of food is so much part of a conversation. The conversation is the price of food. But why aren’t we writing more about this?!

KG: Is this a new anxiety with food prices that came along with the Arab spring?

NN: In Tahrir Square, people had slogans about the price of food, they had helmets made of bread and they held bread in their hands when they lifted their arms. Now again, something is going to happen, it’s boiling. The price of food has risen again; I don’t even know anymore by how much. But they are also concerned that the food doesn’t taste good. Men talked a lot about especially how bread looks like and what it tastes like.

KG: Do they mean that the quality and taste of bread has deteriorated?

NN: Yes! They often said, ‘This is not bread!’

KG: This is very similar in Morocco: the price of food matters, but the quality matters just as much to ordinary people. This is the case especially for lunch, which in Marrakech is still the most important meal of the day. Has lunch changed in Cairo?

NN: In Cairo, too, bread has to be there and lunch is considered the main meal. But in practice this changes: when both men and women work they don’t come home for lunch. Ideally, in the past, they ate lunch together at home, it was the most important meal. And it is still in discourse, but in practice dinner has become more important. With life’s realities today, you eat in the car or you buy take-away food on your way home.

References

Carsten, J. (1997) The heat of the hearth: the process of kinship in a Malay fishing village. Clarendon Press, Oxford.

Naguib, N. (2009a) Food and foodways in the Middle East. Centre for Development Studies, University of Bergen, Bergen.

Naguib, N. (2009b) Tastes and fragrances from the Old World: memoirs by Egyptian Jewish women. Studies in Ethnicity and Nationalism 9 (1), 122-127.

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Filed under anthropology, food activism, gender, Middle East

by A. Reese | September 21, 2016 · 4:03 pm

Blackness, Food, and State-Sanctioned Violence

Ashanté M. Reese, PhD

I began research on food access in Washington, D.C., knowing that I wanted to learn about a) what people were eating b) where they were shopping, and c) how (if at all) they engaged urban agriculture movements.

During my first interview, a participant made it clear that a) she did not want to talk about any of those things right away, b) she would get to them when she was ready, and c) there were other more pressing things I needed to know so that I could understand her food choices. That first interview sent me back to the drawing board to reconsider how I conceptualized the study of food. After conducting 40+ interviews with D.C. residents (and another 40 interviews with Baltimore residents for a separate project), I now realize that most of my participants talked about, theorized, and understood their lives at the intersections of multiple forms of state-sanctioned violence. I came to them wanting to discuss food access. They came to me with stories about their lives, the histories of their neighborhoods, gentrification, policing, and other black people they didn’t know but to whom they felt a connectedness. Food, the subject that brought us to the table, provided a framework for discussing some of the precarious elements of navigating spaces in black bodies.

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Photo taken at a protest/rally in Ferguson, MO. April 2015

In the most terrifying, in your face moments, we watch Black Death on repeat as video after video captures unarmed black people being shot down in the streets by officers of the state. It is heartbreaking and sometimes terrifying to watch. Yet, as I learned from my research participants, these murders occur within a larger frame of the everydayness of violence they witnessed or experienced. State-sanctioned violence not only shows up in public murders and the collective trauma in their aftermaths but also in the ways in which people experience (and navigate) inequalities on a daily basis that provides context for the food research we conduct. We need only examine the systematic ways Black farmers were denied access to federal funding that could have made a difference in their abilities to compete in the transitions toward agribusiness. Or the ways federal and state governments co-opted the Black Panthers’ Free Breakfast for Children program while at the same time blacklisting, criminalizing, and surveilling the Panthers themselves.

State-sanctioned violence normalizes death and inequalities through the slow but steady unraveling of individuals’ character in the moments immediately following their public executions, the decline of publically available resources, and through the now colloquial understanding of “food deserts” that points to outcomes (lack of food access, individual choice, etc.) but often obscures processes (systematic racism, increased suburbanization, etc.). Though it is easy to compartmentalize, these different forms of violence stem from shared roots that attempt to curtail black mobility in and access to public space. Some are very public, instantaneous deaths at the hands of police like those of Sandra Bland, Tamir Rice, and as of today, Terence Crutcher and Keith Lamont Scott. These are the spectacular, shocking deaths (although, they are happening often enough to question if they are as shocking as they were). Others are slow, walking, everyday deaths: the lack of access to healthy, affordable foods; the continuous expansion of multinational food corporations that not only control access but also wages of folks who produce food; the cutting (and erasure) of social services.

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Photo taken at a protest/rally in Ferguson, MO. April 2015

I see the critical examination of these intersections as part of the work Sidney Mintz envisioned when he challenged food anthropologists to engage with–not run away from–the power structures that shape access, tastes, and perceptions. The worlds in which we live–the worlds in which my predominantly Black research participants, friends, and I live–are circumscribed by power dynamics that shape not only food access but also experiences with other forms of state-sanctioned violence that are sometimes literally a matter of life or death.

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Filed under anthropology, food, food activism, food deserts, food politics

Tagged as Anthropology, Anthropology of Food, food studies, race, state violence

by foodanthro | June 1, 2016 · 10:08 pm

Eating Insects Detroit

Gina Louise Hunter
Illinois State University

Eating Insects Detroit: Exploring the Culture of Insects as Food and Feed, held May 26-28 at Wayne State University brought together industry leaders, researchers, activists, and “ento-prenuers” of all stripes. While insect foods are relished by people throughout the world, most Europeans, Americans, and Canadians cannot stomach the thought of eating bugs. Yet, recent years have seen the introduction of a number of insect-based food products on the North American market, such as Chapul’s protein bars made with cricket “flour.” Getting consumers to overcome the yuck-factor was one theme at the conference. A free vendor exhibit allowed the 150 registered conference goers and over 70 members of the public to sample cricket and mealworm products (pasta, cookies, chips), an insect-based meat substitute, roasted insect snacks, and a variety of protein bars. What does One Hop Kitchen’s Cricket Bolognese sauce taste like? Bolognese sauce! Crickets, the so-called “gateway bug,” and mealworms are by far the most common insects raised for human-food due to long industry experience with these two as pet feed and perhaps because they are seen as easily integrated into the North American diet.

Chocolate glazed donut with ant sprinkles, photo by Gina Louise Hunter

That, at least, is the hope of conference attendees who see insects as the future of food. While a number of papers focused on market research, branding, and product development, there was a consistent undercurrent of the revolutionary potential of insects as food and feed. Insects are efficient feed converters, have a small environmental foot-print, and are very nutritious—high in protein and fats, vitamins and minerals. Farmers are still working out many of the details of scaling up production, regulations, and international trade. An open, informative meeting of North American Edible Insects Coalition allowed participants to voice perspectives on how the industry should develop—if insects are an alternative and sustainable protein source, can the industry develop in ways that uphold other alternative values such as transparency, traceability, organic production, and social justice in the food system? Attending the conference felt less like an academic exercise and more like joining a movement.

It’s a movement that is gaining momentum. Certainly entomophagy is not new. Gene R. DeFoliart (1925–2013) published the The Food Insects Newsletter from 1988 until 2000. Recently interest in insects surged with the publication of the FAO’s watershed report, Edible Insects: Future prospects for Food and Feed security (2013). Former FAO Senior Forestry Officer and coordinator of Edible Insect Program, Paul Vantomme, perhaps the international guru of edible insects, was on hand to offer insights and concluded the conference with a presentation of hope and caution on how insects might feed the world.

Cricket kebab. Photo by Gina Louise Hunter.

The conference program reveals the diversity of presenters and perspectives as well as the significant international participation. Session were a highly entertaining, if somewhat bewildering experience — in one half hour span, for instance, we heard a scientific paper on the nutritional profile of fish raised on insect feed, a market study on consumer acceptance of insect foods, and a testimonial from a “micro-rancher.” There were even a few humanities contributions: Amy Wright (Austin Peay State University) read from her piece in Gastronomica, Laura Shine (Concordia University) offered a sensorial and Latour-ian approach to experiencing insects, and David Gracer (Community College of Rhode Island) emphasized the role of stories and mini-manifestos in creating culture change.

And anthropology? According to Termite Survey, Julie Lesnik (Wayne State University) studies the potential role of termites in the Australopithicus diet but is broadly interested in entomophagy. Her broad interest was reflected in the conference, yet it was clear that most attendees knew each other or knew of each other and the conviviality was contagious. Me? I’m a cultural anthropologist interested in the insect food movement and, thanks to the conference, I’m a newly confirmed entomophagist.

Mealworm fritter on cricket risotto. Photo by Gina Louise Hunter.

With so much delicious food on hand, how could one not eat insects? Detroit food truck, Monkey Business, offered cricket kabobs, (real) ants on a (fake) log, chocolate glazed donut with ant sprinkles, and mealworm quesadillas inspired by recipes from the Eat-A-Bug Cookbook author, David George Gordon, who was also a presenter.

The pièce de résistance, however, was a five-course gourmet dinner with cocktails and wine-pairings, prepared by local chefs and sourced with insects from Detroit Ento. Held in the hip Salt and Cedar letter press studio space, the dinner featured insect ingredients in everything but the wine. Pictured here is a mealworm fritter on cricket risotto and a Thai-style coconut curry soup with wild rice, mealworms, and silkworm pupae. How did it all taste? Well, you’ll just have to get some bugs and try them for yourself.

Thai-style coconut curry soup with wild rice, mealworms, and silkworm pupae. Photo by Gina Louise Hunter.

What FoodAnthro Is Reading Now, May 18 Edition

A selection of items from around the internet of possible interest to readers of FoodAnthropology. If you have items you think our readers should read, send a note to LaurenRMoore@uky.edu or dberiss@uno.edu.

Historian and food writer Rien Fertel has just published a new book about whole hog barbecue culture and history. You can read his moving chapter on the life, smoking traditions, and fate of Ricky Parker, one of the pitmasters, here.

It turns out that the lobbying groups/boards that represent commodities like pork, milk, beef, eggs, etc.—do not think they should have to reveal information about their activities to the public, despite being quasi-governmental organizations (overseen by the USDA).

So it should not surprise anyone that a cartoonist (and farmer) who did political cartoons for Farm News was fired after apparently being too critical of Big Ag. The New York Times covered this here. A more in depth analysis from the Columbia Journalism Review is here.

What happens if Congress changes the way it measures community eligibility to serve free meals to all school students? We may soon find out.

Does industrial chicken processing count when people say they want more manufacturing jobs in America? If so, they may want unions and health regulation with that, because otherwise they may need to wear diapers to work. Health conditions and bathroom breaks in the poultry industry, as reported by Oxfam.

Is urban agriculture the key to sustaining and reviving our cities? Here is a useful interdisciplinary overview of studies on urban agriculture from the Johns Hopkins Center for a Livable Future.

Want to struggle with the nature/culture divide? Or do you prefer watching the FDA and NPR do the heavy lifting? Read this.

How did food studies become respectable? And why? An overview from Australia, in which anthropologists are recognized for having led the way.

At some point, we need to write something here about food related museums. But while we wait, here is an overview of the International Banana Museum, which is improbably (or maybe not, given the sort of museum it is) in California.

Last item for today is either indicative of the next paranoid health trend or is merely absurd, but in any case cries out for research by anthropologists. Getting your microbiome sequenced, because…well, you might find out something useful. Probably not, but you might. (Meanwhile, check out the American Gut Project, which is doing crowd sourced science related to your microbiome.)