Category Archives: Food Studies

Third International Conference on Food History and Cultures

Recently received conference announcement and call for sessions that should be of great interest to FoodAnthropology readers!

Call for sessions

Third International Conference on Food History and Cultures

1-2 June 2017 – Tours (France)

We are pleased to announce that the European Institute for Food History and Cultures (the IEHCA, Institut Européen d’Histoire et des Cultures de l’Alimentation) is organizing the third edition of its annual international conferences, to be held on Thursday 1 and Friday 2 June 2017 in Tours (France). The event falls within the scope of the continuation of initiatives carried out by the IEHCA for the past fifteen years through its editorial policy, its support for research and its efforts to facilitate networking opportunities among Food Studies researchers.

The success of previous conferences, demonstrated by the participation of almost 150 researchers each year, has reinforced our desire to ensure it becomes an annual gathering and benchmark event, organized in partnership with the Food Studies team (L’Equipe Alimentation – LEA) at François-Rabelais University in Tours.

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

This announcement is first and foremost a call for sessions. Submissions to present thematic panels will therefore be reviewed and selected as a priority. Individual submissions may be evaluated in a second phase.

Sessions should comprise a moderator and two or three speakers and will last 90 minutes in all.

Submissions should be in French or English and take the form of a single PDF document. They should include:

  • A brief presentation of the session as it will appear in the final program:
    • Session title;
    • Name of organizer, their institution and the country in which it is located;
    • Name of moderator, if different, their institution and the country in which it is located;
    • Names of participants, their institutions and the country in which they are located;
    • Title of papers;
    • Independent researchers should indicate this status.
  • A short CV (250 words) for each participant
  • Email address and mobile telephone number for each participant
  • Contact details for each participant
  • A 250-word abstract per paper.
  • The researcher submitting the proposal can be the moderator. However, if they are one of the speakers it is then their responsibility to find a moderator, failing which the organizers will designate one.

Papers can be presented in English or French.

The deadline for submissions is 15 November 2016.

Submissions should be sent to Loïc Bienassis and Allen Grieco, who will also be able to answer any questions: loic.bienassis@iehca.eu ; agrieco@gmail.com

Replies will be sent around 15 December 2016.

NB: Registration fee – 25 euros for non-tenured candidates/50 euros for tenured candidates. This fee includes attendance at a cocktail party held in the evening of the first day of the conference.

Payment of the fee is due once your submission has been accepted and before the publication of the programme. It is not refundable in case of withdrawal.

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

Appel à sessions

Troisième Conférence Internationale d’Histoire et des Cultures de l’Alimentation

1er-2 juin 2017 – Tours (France)

Nous avons le plaisir de vous annoncer que l’Institut Européen d’Histoire et des Cultures de l’Alimentation (IEHCA) organisera les jeudi 1er et vendredi 2 juin 2017 à Tours (France) la troisième édition de sa Conférence Internationale. Cette manifestation s’inscrit dans le prolongement des actions que mène l’IEHCA depuis quinze ans à travers sa politique éditoriale, son soutien à la recherche et son travail de mise en réseau des chercheurs en Food Studies.

Le succès des années précédentes qui ont chacune réuni près de 150 chercheurs nous a conforté dans notre volonté de pérenniser cette manifestation et d’en faire un rendez-vous de référence, organisé en partenariat avec l’Equipe Alimentation de l’université François-Rabelais de Tours (LÉA).

Toutes les propositions relevant des Food Studies et tous les chercheurs seront les bienvenus (doctorants, post-doctorants, enseignants-chercheurs, chercheurs indépendants…). Ce symposium est par essence pluri- et transdisciplinaire et couvrira l’ensemble des périodes historiques.

Le présent appel est en priorité un appel à sessions. Seront donc examinés et retenus les candidatures portant sur l’organisation de panels thématiques. Les candidatures individuelles ne seront éventuellement examinées que dans un second temps.

Les sessions dureront 90 minutes. Elles devront comprendre un modérateur et deux ou trois communicants.

Les candidatures devront être en français ou en anglais. Elles devront comporter, en un seul document PDF :

  • Une présentation brève de la session telle qu’elle figurera dans le programme final :
    • Intitulé de la session ;
    • Nom de l’organisateur avec son institution de rattachement, pays où se situe l’institution de rattachement ;
    • Pour les chercheurs indépendants, le mentionner.
    • Nom du modérateur, si différent, avec son institution de rattachement, pays où se situe l’institution de rattachement ;
    • Nom des participants avec leur institution de rattachement, pays où se situe l’institution de rattachement ;
    • Titre des communications.
  • Bref CV (250 mots) de chaque participant
  • Adresse mail et n° de téléphone portable de chaque participant
  • Un résumé de 250 mots pour chaque communication
  • L’organisateur pourra être le modérateur de la session. S’il est au nombre des communicants, il lui revient de trouver un modérateur ou, à défaut, un modérateur sera attribué par les organisateurs de la conférence.

Les communications pourront être présentées en anglais ou en français.

La date limite d’envoi des candidatures est fixée au 15 novembre 2016.

Elles sont à adresser, ainsi que vos questions, à Loïc Bienassis et Allen Grieco : loic.bienassis@iehca.eu ; agrieco@gmail.com

Les réponses vous parviendront aux alentours du 15 décembre 2016.

Frais d’inscription : 25 euros pour les chercheurs non-titulaires / 50 euros pour les chercheurs titulaires.

Cette somme comprend l’inscription au cocktail-dînatoire du 1er juin au soir. Elle sera à verser dès l’acceptation de votre candidature et ne sera pas remboursée en cas de désistement.

N’hésitez pas à faire circuler cet appel autour de vous.

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Filed under Call for Papers, anthropology, Food Studies, conferences

Naresaba: A Fraught History of Fermented Mackerel Sushi

Shingo Hamada
Osaka Shoin Women’s University

Fermentation is a preservation technology often seen in Southeast Asia and East Asia, including fish sauce and fermented fish. However, naresaba (fermented sushi made with mackerel, also called saba-narezushi) made among households in Tagarasu, my field site in Fukui prefecture, Japan, has one significant difference. While most communities use salted fish for crafting fermented fish, my informants use mackerel that have ‘already’ been fermented (not just salted) as the base of naresaba making. This fermented seafood, however, is now becoming an endangered culinary heritage.

image-1-tagarasu-landscape

Tagarasu is a coastal community with a population of approximately 400, located in Wakasa Bay, Obama City of Fukushima prefecture, Japan

Tagarasu is one of the first places where an advanced purse seine net or kinchaku’ami operation began in Japan in 1909. Commercial purse seine mackerel fishing in Tagarasu was community-based. Over 90 percent of households in Tagarasu were stockholders of their cooperative purse seine fishery, sharing its profit as well as costs for over 80 years. However, inefficient fishing management led to the depletion of mackerel resources, resulting in the closure of the Tagarasu purse seine fishery in 1987.

Fermentation is an adaptive strategy to make the use of over-harvested fish, especially pelagic fish species whose uncertain migratory route and timing often offer unexpectedly successful catches for coastal communities. When cooperative purse seine members had a successful fishing season, they received dozens of surplus mackerel with the allocated share fund.

image-2-obama-fish-port

The name of municipality where Tagarasu is situated is the same as the name of the president of the United States. Here, a man in classical traveling outfit, wall-painted at a fish market near Obama city fishing port, holding a pack of heshiko mackerel.

A few Tagarasu elders also bring in their seafood products to farming communities. Their parents and ancestors used to barter their seafood for rice and vegetables. Rice received from farmers in fall was used for home consumption but also for naresaba production, and farmers received naresaba in return in early winter. The historical routes for transporting seafood from Wakasa Bay to Kyoto still function as a form of human relations, even long after both Tagarasu and farming communities could purchase food commodities in the supermarkets.

The making of naresaba requires two fermentation processes. They cover and store fat-rich seasonal mackerel with rice-bran between October and March. Mackerel preserved with rice bran spends a hot summer in a barrel for aging and condensing umami flavor. This is how to make heshiko. After about a year of aging heshiko mackerel, Tagarasu people clean them by taking off the salt and thin skins from heshiko mackerel in winter. Those desalted mackerel are then coated with vinegar and stored again for the second process of fermentation, this time for about two weeks with rice and kouji malted rice.

image-3-naresaba_rice-covered

Preserved mackerel (heshiko) are cleaned and now ready to be for the second fermenting process, with rice, vinegar, and kouji.

Naresaba looks and tastes different from the sushi that most readers are familiar with (a slice of fish over a bite-size rice, or a sushi roll). Simply put, it is not fresh but aged with fermentation. Two-step fermentation removes the fishy smell from the final product while enriching umami flavors. Each household develops its own home recipe and different taste in the degree of creaminess and sourness of stuffed rice and the texture of fermented mackerel. This culinary practice is unique enough for Slow Food Foundation to list it in the Ark of Taste in 2006.

However, being listed on the Ark of Taste means that naresaba is heritage seafood at risk of disappearance. While local production, distribution and consumption of naresaba are still important aspects of regional cultural identity, local mackerel and salt are no longer produced enough for the naresaba production. Instead, Tagarasu people use mackerel caught in the other parts of Japan and imported mackerel, especially from Norway. Commercially they are sold under the same name, masaba (literally ma means real, and saba means mackerel), though the origin of products is labeled respectively by regulation. But, they are different subspecies. The Norwegian fish are Atlantic mackerel (Scomber scombrus) while the Japanese fish are Pacific mackerel (S. japonicaus).

image-4-naresaba_close

Close up of naresaba.

Japanese and Atlantic mackerel taste different when used for heshiko and naresaba production at home. Tagarasu people use both domestic and Norwegian mackerel for heshiko, but only domestic mackerel can be used for naresaba. Mr. Ohto, who leads a community organization to revitalize and promote the naresaba culinary tradition, explains that Norwegian mackerel have high fat contents, which make heshiko taste better. Norwegian mackerel contain about twice high fat contents and cost only one-fifth compared to Japanese mackerel. Cheap and rich fat content appealing to the taste of contemporary customers, Norwegian mackerel are now about 90 % of imported mackerel in Japan.

image-5-naresaba_whole

Some of the local minshuku (inn) in Tagarasu serve homemade naresaba upon request.

However, Norwegian mackerel are too fatty for making naresaba. The high fat content of Norwegian mackerel turn the color of final naresaba products into slight yellowish color, while naresaba made with domestic mackerel turns both fermented fish and covering rice white. The color of food is significant as whiteness symbolizes purity and thus makes naresaba ritual food, shared by family and distributed to relatives and old trading partners in farming communities in the end and beginning of the year. Grilled Norwegian mackerel may be popular at izakaya (Japanese style gastropub) and sold as a ready-to-serve item in the supermarkets. But, they cannot be simply substituted with locally produced mackerel for the maintenance of cultural meanings and social relations that heritage seafood has held for centuries.

image-6-heshiko-making

Prepping mackerel for heshiko-making in spring.

It is also becoming difficult to pass down the culinary knowledge and technique of naresaba making to future generations. As the local seafood industry declined with the end of purse seine fishing, young people moved to urban areas, reducing the local population. Elders told me that the trading relations they have kept with farmers could also come to an end unless children learn how to make naresaba and decide to continue the intergenerational food exchange.

Seafood, especially blue fish like mackerel and sardines, is now a global commodity and fetishized as a healthy food. Globalization makes fat-rich Atlantic mackerel available to consumers anywhere in Japan. However, it cannot reverse the social and environmental impact of purse seine fishing and maintain the biocultural diversity that shapes and is shaped by the coastal foodscape in Japan.

Shingo Hamada is a lecturer in the food studies program at Osaka Shoin Women’s University in Osaka, Japan, and also a research associate in the department of anthropology at Indiana University. You can read more about Dr. Hamada and his work here.

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Filed under anthropology, anthropology of food, fish, Food Studies, Japan

Fear of Foodways? On Trigger Warnings, Horses, and a Dropped Class

David Beriss
University of New Orleans

A few years ago I received an angry email from a student, informing me that she was dropping my “Food and Culture” class. It was early in the semester and we had just had a vigorous discussion about how food is defined in different societies. The eating of cats and dogs had been raised and we had explored why “pets” are often distinct from “food.” But what really set her off was our discussion of eating horses. The discussion, which drew in part on a blog entry I had written on the topic, infuriated that student. Her angry note stated that she would not participate in a class that allowed the discussion of anything as inhumane as the killing and eating of horses.

I was surprised by this on many levels. First, I should point out that in nearly two decades of teaching, this is the only student I can recall dropping a class because the content offended them. Second, anthropology is by its very nature a discipline in which students may encounter practices and ideas that they find shocking. The whole point is to understand the full range of human behavior and thinking, allowing us to get at some putative idea of what makes us all human, while also helping us think more critically about societies in general. The “Food and Culture” class is an advanced undergraduate course and most of the students who take it have already had introductory level anthropology, so they should be aware of the nature of the topics that may be discussed. Third, tastes in food, even within one society, can be very different. I was raised to eat ketchup on macaroni and cheese (the bland Kraft variety). I have learned over the years that this practice is viscerally repulsive to many people. When we cross social and cultural boundaries to discuss food practices, beliefs, etc., we are bound to encounter things that are a lot more challenging than that. Things like killing and eating horses.

And yet it is too easy to assert the cross-cultural nature of anthropology as a license to challenge our students’ sensibilities. In the case I mentioned, we were not mostly focusing on foreign cultures. It is true that Americans do not generally eat horse these days, but they have eaten horse in the past and the practice has waxed and waned over time. While we require our students to practice cultural relativism in trying to understand other societies, it is legitimate for them to raise ethical concerns about practices within their own society. One of my intentions in raising the issue in the class was (and remains—I still use the topic) to show that the things we designate as food reveal deeper questions about how we make sense of our world. Horses are, in the U.S., ambiguous animals, not entirely work animals anymore, not necessarily pets. Confronting that ambiguity in our own culture is supposed to make students uncomfortable. I want them to understand that our own society is just as “exotic” and potentially shocking as any other. I also want them to learn to analyze the cultural categories and social structures that frame our practices with animals (food or otherwise). If they are going to make ethical decisions about such things, they need to understand them at a deep level.

So I now include a warning on my course syllabus. I guess it is a “trigger warning,” although I was not aware of that term when I started using it. It reads:

Warning: In this class you will be exposed to ideas and practices that may be radically different from those you find familiar and comfortable. You may read about or see images of people engaging in behavior you find shocking. This is of course standard for anthropology, but because this is a class about food, the possibility is perhaps higher than usual. If you are unable to tolerate being exposed to such difference, this class is not for you.

Nobody, as far as I know, has dropped the class because of this warning. I have a colleague who has used a similar warning on all of his syllabi for decades. I sometimes suspect that these warnings may actually attract students. Maybe it gives our classes a reputation for being risqué. We dare you to take them.

At the same time, my classes need to be welcoming to all students. I have vegans, vegetarians, halal-observant Muslims, kosher-keeping Jews, Creoles, Cajuns, aggressive fans of bacon, and people who seem to subsist on energy drinks. Because I teach in New Orleans, I also have a lot of students who work in food-related jobs, especially waiters, bartenders, and line cooks. I have students who come from rural backgrounds and many who have family who work in the seafood industry. They already know a lot about food and I learn quite a lot from them every semester. But I also try hard to provoke them out of their comfort zone and, for the most part, they seem happy to be provoked. Our students do not demand coddling and, I doubt that many do anywhere, despite the fantasies of pundits. On the contrary, they are eager to learn and participate. Sometimes they shock me out of my comfort zone too.

So I include the statement above in my syllabus as both a warning and a challenge. If they accept the challenge and stay in the class, then my job is to make sure the class really does provide them with an opportunity to learn. The class is about food, so I need to ensure that they are learning to think carefully about what food is and how food choices are shaped by history, political economy, and culture. But the class is also about practicing critical thinking. Do they feel encouraged to raise questions and challenge me and each other in the class? Can they turn their readings into thoughtful analyses? Can they express those analyses in class and in writing? These critical thinking and writing skills are learning objectives for many good liberal arts classes and they are also the key to success in a lot of careers. Oddly enough, the student who dropped my class over a discussion of horse meat was sort of on the right track. She understood that deeper issues were at stake. She even wrote about them in her email telling me that she was leaving. But she should have stayed in the class so that others could continue the discussion. That, after all, is what learning is about. You have been warned.

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Filed under anthropology, anthropology of food, ethics, Food Studies

What FoodAnthropology Is Reading Now, September 6, 2016

 

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.

The recent floods in Louisiana have had a significant impact on small farmers. You can read about that here, in an article by Brian Barth in Modern Farmer that also provides some ideas about how you can help. Vendors and farmers who sell at the Crescent City Farmers Market were hit hard by the floods, which Judy Walker writes about here. The Crescent City Farmers Market has established a fund to directly assist in their recovery. Click here to contribute.

We note with sadness the passing of Vertamae Smart-Grosvenor, whose writing and commentary on foodways on NPR played a significant role in inspiring many people to think more seriously about food, culture, and history. Of course, she is perhaps best known for her writing on African American foodways and on the foods of the U.S. South. There was a nice remembrance on All Things Considered here and on Morning Edition here. She received a lifetime achievement award from the Southern Foodways Alliance in 2013 and you can watch her acceptance speech for that here. Or just search the web for her many commentaries and writings. You may lose days, but it will be worth it.

The presidential campaign dust up over taco trucks has provided much needed levity in an otherwise unhappy electoral season. This tasty controversy started with an MSNBC interview with Marco Gutierrez, leader of an organization called “Latinos for Trump,” in which he asserted, in reference to the immigration debate, that “My culture is a very dominant culture, and it’s imposing and it’s causing problems. If you don’t do something about it, you’re going to have taco trucks on every corner.” This delicious threat was met with a tidal wave of hilarity on social media and in the press, including this semi-serious economic analysis from the Washington Post of the benefits and costs associated with a massive influx of new taco trucks. A great deal has of course been written more seriously on food trucks, including this piece on the history of food trucks in Los Angeles from a few years ago. It is heartening to see Americans rally behind the idea of taco trucks, but it is also worth remembering that ideas about immigrant foods have often been used to stigmatize, exclude, and threaten people, so there is a dangerous undercurrent to this sort of statement.

We have written before here about the work of Saru Jayaraman and the Restaurant Opportunities Center. Jayaraman has worked relentlessly to inform the public about the dismal labor circumstances confronted by many people in the restaurant industry. Her organization has developed a number of programs that are meant to improve those conditions. In this review of her book and other work, Patrick Abatiell provides a useful history and some critiques of her approach.

Ian Parker has written a portrait of New York Times food critic Pete Wells for The New Yorker that portrays the relationship between Wells, the Times, and New York’s high-end restaurateurs as a mighty struggle. This is particularly interesting to read in the age of social media, when nearly everyone is a critic.

Have you tried one of the “Tasty” recipes (from BuzzFeed) that pop up relentlessly on Facebook and in other social media? It turns out that some people think that these things are the death of food culture. And who knows, maybe they are right. After all, the Food Network was apparently also the death of food culture, back when Emeril Lagasse ruled the airwaves. Read about the controversy here. Then go look at some of the recipes here.

Students are increasingly conscious about the kinds of foods that their university provides. There have been efforts by various food services to make their foods healthier, more seasonal, local, etc. But not everyone is apparently on board. Here is a story from a student who has decided to drop out of her university rather than be forced to subscribe to the school’s meal plan. Discuss this with your students (and don’t tell the upper administration, when they get back from golfing with the Aramark guys, that you heard about it from us).

Sometimes satire resembles a satire of itself. The New Yorker provides us with this article about the work of two Austrian performance artists, Sonja Stummerer and Martin Hablesreiter, apparently calling attention to the unsustainability of modern dining.  If you don’t get the satire in these odd performance pieces, we recommend searching for some Saturday Night Live Sprockets sketches.

On a rather more serious note, this article outlines what the author, Doug Gurian-Sherman, calls an inconvenient truth about industrial agriculture. In this instance, Gurian-Sherman discusses the reemergence of corn rootworm in fields planted with corn that is supposed to be engineered to be resistant to rootworm. The author argues that this problem demonstrates the failure of a genetic engineering approach to farming. This is definitely worth a read.

On a related topic, Marc Bittman recently wrote a column about a new food labeling law that may eventually make information about what goes into American food more transparent. The law in question is meant, in a weak sort of way, to require companies to make available information about whether or not a product contains genetically modified ingredients. However, it does not really require that information be easy to get, just that it somehow be more or less available. Bittman thinks that despite the law’s weakness, it could be the start of efforts to really make food more transparent.

As we have mentioned before, the folks at the food activism think tank Food Tank love to make lists (not that we are against that, of course). Here is an inspiring list of interesting books (with handy synopses) that you might want to read or assign to your students. There is even a smattering of anthropology among them.

 

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Filed under anthropology, anthropology of food, Food Studies

Shake Shack Burger Fever in Korea

Sangyoub Park
Washburn University

The popular American burger chain Shake Shack just opened its first Korean store on July 22, in the Gangnam District of Seoul, which is known as the Beverly Hills of Seoul. Koreans are hurriedly flocking to the store to taste the famous burger and fries.

The Korea Herald, a local newspaper, describes the grand opening day:

When the store opened on July 22, the online fervor was proven real. Even before the opening of the store at 10 a.m., people were reported to have lined up hours in advance, some having been there all night, to be the first to try the burgers. Around 1,500 people were reported to have lined up for two to three hours on that day (7.24. 2016).

shake shack opening korea

July 25, 2016, Shake Shack (around 9:00 am, people are waiting outside before the opening hour). Photo by Sangyoub Park.

It has been over a month after its opening but the fever has not faded away. It is reported that the Shake Shack store averages 3,000 customers every day. Due to recent sizzling weather in Seoul, the store dispatched a nurse from 11:00am to 6:00pm to prevent heat-related illness while waiting in line. The store is planning to keep a nurse until next month. The store also provides free bottled water and sun-umbrellas (used to block sun in East Asia) to those waiting in line as a cautionary step.

What accounts for this Shake Shack fever?  Why are Koreans obsessed with Shake Shack? First, it is because Shake Shack is the latest novelty from America. Korea has been brimming with American tastes from Burger King to McDonalds’, Pizza Hut, TGIF, Baskin Robbins, Dunkin Donuts, and Krispy Kreme. Koreans love the taste of novelty. Some of these American foods have lost novelty since they are successfully localized. For example, it has been 28 years since McDonalds’ opened the first store in Seoul. Or Baskin Robbins is no longer especially exotic to Koreans since its first shop opened over three decades ago. More interestingly, one of my students informed me that having Western people in the kitchen appears to create a more authentic sense of Americanness.

shake shack burger and fries

Famous Shake Shack burgers with fries and shake, courtesy of Seung-Whan Lee.

Second, it can be attributed to the social media effect known as “eat and tweet” or “foodstagramming” (in Korea, it is called “meok-stagram,” which is a combination of eat, meok-da, and Instagram). Like the U.S., the food photo sharing phenomenon is prevalent in Korea. Posting food photos online is a way of showing off or bragging about one’s hipness or coolness. Sharing food photos is a way of boosting social status, that is, more “likes” means more popularity. These food photos bring recognition. In particular, trending foods like Shake Shack burger could help creating extra coolness. These photos can be used to elicit an image of life is good. They project an image of the good life.

Third, going to popular eating places like Shake Shack has become entertainment and sort of a leisure activity. It is a cool thing to do. Especially for young people, hanging out at such places has become popular entertainment. They are like “special events,” not for filling their stomach. This explains why waiting in line for a long time is not cumbersome to them. Opportunity cost seems not to apply to these queuers in that the end benefits are supposed to outweigh the cost of standing in long lines.

It is too soon to tell when the fever of Shake Shack will cool. But the excitement of this new taste does not seem to be dissipating  any time soon because the second Shake Shack store is slated to open at another place in which is not far from the first store in November.

For more photos, please visit: http://www.eater.com/2016/7/22/12258334/shake-shack-seoul-south-korea-photos.

For the grand opening of Shake Shack, please visit: http://news.chosun.com/site/data/html_dir/2016/07/22/2016072202608.html.

Sangyoub Park is professor of Sociology at Washburn University. He can be contacted at sangyoub.park@washburn.edu

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Filed under anthropology, Food Studies, korea

AFHVS/ASFS Annual Meeting and Conference, June 14-17, 2017

It is time for the annual call for abstracts from the best food studies conference in North America. This year it will be hosted at Occidental College, in sunny southern California. The call for abstracts and details, from the conference sponsors, follows:

Occidental College is pleased to host the Joint 2017 Annual Meetings and Conference of the Agriculture, Food, and Human Values Society (AFHVS) and the Association for the Study of Food and Society (ASFS).

The conference theme, “Migrating Food Cultures: Engaging Pacific Perspectives on Food and Agriculture,” invites us to reflect on and engage with the entirety of the Pacific region. The conference setting of Los Angeles, California, is a dynamic, diverse, and multiethnic global city that serves as a gateway, destination, and waypoint. Much of the food itself in California is produced in part by migrating workers and immigrants; indeed, the food scene in Los Angeles is the result of migrating food cultures. We use our conference’s location to invite participants to imagine and explore how the agricultural and food worlds throughout the Pacific mesh with environmental, social, cultural, historical, and material resources. We likewise invite participants to examine the roles of people, place, innovation, food production, and consumption, with attention to how these roles reflect and reinforce the social, economic, and cultural food landscapes of the Pacific.

http://oxyfoodconference.org/

Submissions

AFHVS and ASFS support scholarship and public presentation on a wide variety of topics at their conferences. For this year’s conference, in keeping with the theme, we encourage but do not require that papers, panel sessions, roundtables, and workshops speak to the theme. These sessions can be from practitioners, activists, and others working in food systems and culture. Submission areas include but are not limited to:

  • Food systems: local and global, past and present
  • Culture and cultural studies
  • Discipline-specific and interdisciplinary research
  • Art, design, and technology
  • Ethics and philosophy
  • Food access, security, and sovereignty
  •  Migration, immigration, diaspora and transnational community studies
  • Community studies
  • Cultural, agricultural, and culinary preservation and innovation
  • Governance, policy, and rights
  • Pedagogy, food education, and/or experiential education
  • Labor in the food system, production, consumption
  • Energy and agriculture
  • Health: problems, paradigms, and professions

Submission Procedure

Submission system opens: December 15, 2016

Abstracts due: January 31, 2017

All proposals must include:

  1. type of submission (e.g., individual paper, panel, roundtable, lightning talk, exploration gallery, etc.);
  2. title of paper, panel, or event;
  3. submitter’s name, organizational affiliation, and status (e.g., undergraduate, graduate student, postdoc, faculty, independent scholar, community)
  4. submitter’s email address;
  5. names, email addresses, and organizational affiliations of co-authors or co-organizers;
  6. abstract of 250 or fewer words that describes the proposed paper, panel, or event;
  7. indication of any special AV/technology needs;
  8. a list of up to six descriptive keywords/phrases for the program committee to use in organizing sessions and events;
  9. any attachments must include the last name of the submitter (i.e., LANGpanel.doc).

For individual papers: Papers will be grouped with similarly themed topics to the best of the program organizer’s abilities. Please submit a single abstract along with contact information.

For panels: Panels are pre-organized groups of no more than 4 papers, with a chair and discussant (who may be one person). Please include a panel abstract as well as abstracts for each individual paper. Conference organizers will make the utmost effort to preserve panels but reserve the right to move papers with consultation from panel organizer.

For roundtables: Roundtables are less formal discussion forums where participants speak for a short time before engaging with audience members. Please submit a single abstract along with a list of expected participants.

For lightning talks: Lightning talks are a short talk format. Each talk will last a maximum of 5 minutes and will be included in a session with other lightning talks. The goal is to quickly, insightfully, and clearly convey your point while grabbing the audience’s attention.

For workshops: Workshops are experiential or focused sessions where participants pre-register. Please provide an abstract as well as a list of organizers, resource and space needs, and any expected costs. We, unfortunately, do not have kitchen space for participants.

For exploration gallery display and poster proposals: Graduate students, food scholars, NGOs, researchers outside the academy, artists, and other members of the community are welcome to propose works for the 2017 Exploration Gallery. All media are welcome, including installations, print and other visual forms, audio, posters, and other works of art and design. A limited number of screen-based submissions will be accepted.

Notifications of acceptance will be provided by Wednesday, March 15, 2017. Attendees are expected to register by Sunday, April 30, 2017. For inclusion on the final program, at least one author from each submission must be registered as an attendee. Attendees must be members of AFHVS or ASFS at the time of the conference. The conference organizers regret that we are unable to provide travel support for meeting participation. Multiple submissions from an author are allowed, though we reserve the right to limit acceptance of multiple submissions by any one author. Space for workshops is limited and will be determined based on available resources.

http://oxyfoodconference.org/

Please direct questions to foodstudies@oxy.edu

 

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Filed under AFHVS, anthropology, ASFS, conferences, Food Studies

Out With The Old: Gentrifying Seoul’s Noryangjin Fish Market

 

By Markus Bell and Jieun Kim

In 1998 an article in Seoul’s Kyeonghyang newspaper described a visit to Seoul’s Noryanggin Fish Market as follows:

“Arriving in the Noryanggin Fish Market your timid heart will flutter like an excited fish in water. Whether you buy or not, simply strolling around the market will wash the sweaty odor from your body” (Sept. 5, 1998).

Noryangjin fish market is a cultural institution, and that’s why news of its relocation and ‘modernization’, following directives from the government cooperative, the National Federation of Fisheries Cooperatives (NFFC), has caused such a stir.

A fish market was established in 1927, during the Japanese colonial period, near Seoul central station. It moved to Noryangjin in 1971.

The recent relocation plans include replacing the market with a resort complex that includes hotels, entertainment facilities, and chain restaurants. But the NFFC and a determined group of market vendors are at odds over the move.

The vendors’ union insists that the government has ignored the voices of the merchants. They claim that the new building is unsuitable for trade, with less space and higher rent. As of late July this year, 321 of the 1,334 merchants – some 24% – were refusing to relocate.

Bell Protest banners at market

Banners protesting the relocation hang from the ceiling, photo by Markus Bell.

The state argues that the rent is reasonable, and claims that vendors are “illegally using private property.” Recently, violent clashes between vendors and the NFFC resulted in several injuries.

The market place relocation denotes a ‘qualia’ shift in Korea’s dining culture toward “cleanness.”

Nicholas Harkness (2013) noted a shift in contemporary soju drinking practices in Korea. Analyzing soju advertisements, he stressed that “softness” is analogically linked to other dimensions, such as femininity in soju consumption and representation. The qualia of the dining experience means a greater emphasis placed on “cleanness” – hygienically, visually, and in the relationship between the buyers and sellers.

During our visit to Noryangjin market, in the middle of an August heat wave, banners protesting the relocation hang from the ceiling and windows are boarded up. Listless middle-aged Korean women fan themselves atop up-turned beer crates, barely finding the energy to tout their wares.

Record heat or not, it’s business as usual. Huge containers are filled to the brim with everything from lobster to sea cucumber. The catch of the day is sea bass. We enter into negotiations with a fast-talking vendor.

Tossing a plump fish onto the concrete the fishmonger exacts a fatal blow on our chosen victim. Without hesitation, she guts it and strips the scales.

Bell Ocean to Chopping Board

From the ocean to the chopping board. Photo by Markus Bell.

Clutching polystyrene dishes of finely sliced raw fish, we dance our way around puddles of stagnant water to the doors of the on-site restaurant.

“Oe-seo-o-seyo!” the staff welcome, ushering us to our table. Several groups of Chinese tourists have set up camp at tables strewn with beer bottles and an afternoon’s worth of shelled crustacean. A red-faced man is slumped in the corner; chin on chest he defies the efforts of his party to wake him.

We peel off slice after slice of sashimi with metal chopsticks, coat it in soy sauce and wasabi, and wrap it in sesame leaves. It has a bite that can only be chased by Korea’s green-eyed monster – soju.

As the afternoon bleeds into the evening the table groans under the weight of empty bottles.

Bell Post afternoon consumption table

The table groans under an afternoon’s consumption. Photo by Markus Bell.

The man in the corner suddenly awakes and the waitress scuttles over to help carry him out.

Noryangjin fish market has a visceral feel that’s disappearing from Seoul’s street scene. It’s a piece of history that, once gone, all the Starbucks in the world won’t bring back.

It’s the odor, frenetic energy, auditory, visual, and somatic sensuality of the market that can’t be replicated. This is the life energy of Seoul’s working class, which transverses the history of modernizing Korea.

Bell Boarded up Market windows

Windows boarded up around the market. Photo by Markus Bell.

It won’t be long until the relocation is complete. Most vendors will move, displaced by regulated hours, American chain stores, and serious men in serious suits. The Noryangjin controversy will be forgotten.

The market will be mourned by people who remember what it was like to haggle for a mackerel, or to have their fingers clamped between the claws of a dissenting crab.

 

Markus Bell is a lecturer in the University of Sheffield’s School of East Asian Studies. Follow him on Twitter: @mpsbell

Jieun Kim is a PhD candidate at Seoul National University. She can be contacted at: jminor@snu.ac.kr

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Filed under anthropology, anthropology of food, fish, Food Studies, markets