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Exploring the senses of taste with young children: Multisensory discoveries of food 与幼儿一起探索味觉:食物的多感官发现
IF 1 Q1 Social Sciences Pub Date : 2024-01-24 DOI: 10.1080/07409710.2024.2298175
Jennifer Coe, Lorenzo Manera, Erik C. Fooladi
Offering children multiple occasions and settings to approach new or least-liked foods has value both from a taste development perspective as well as a pedagogical one. New food experiences in posi...
为儿童提供多种场合和环境来接触新的或最不喜欢的食物,无论从味觉发展的角度还是从教学的角度来看都很有价值。在各种场合和环境中为儿童提供新的或最不喜欢的食物体验,无论是从味觉发展的角度还是从教学的角度来看都是有价值的。
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引用次数: 0
“You were born into this world an intuitive eater”: Healthism and self-transformative practices on social media "你生来就是一个直觉型吃货":社交媒体上的健康主义和自我改造实践
IF 1 Q1 Social Sciences Pub Date : 2024-01-08 DOI: 10.1080/07409710.2024.2298178
Magnus Kilger, Fanny Pérez Aronsson
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引用次数: 0
The global rise of “sustainable sushi” practices: Restaurant responses and challenges 全球兴起的 "可持续寿司 "做法:餐厅的回应与挑战
IF 1 Q1 Social Sciences Pub Date : 2023-12-26 DOI: 10.1080/07409710.2024.2298176
Iori Hamada
This article probes the pressing query of how sushi restaurants are navigating sustainability challenges and identifies the principal elements aiding their adaptive measures. By employing a multi-d...
本文探讨了寿司店如何应对可持续发展挑战这一紧迫问题,并确定了帮助其采取适应性措施的主要因素。通过采用多维度的研究方法,本文对寿司店如何应对可持续发展的挑战进行了探究。
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引用次数: 0
Frozen meat and fish, imperialism, and France in the era of World War One 冷冻肉类和鱼类、帝国主义和第一次世界大战时期的法国
IF 1 Q1 Social Sciences Pub Date : 2023-12-25 DOI: 10.1080/07409710.2023.2298180
Julia S. Torrie
In the history of industrial freezing in France, World War One is often seen as a watershed. Lacking adequate channels of its own to import frozen meat for soldiers, France became dependent on Brit...
在法国的工业冷冻史上,第一次世界大战通常被视为一个分水岭。由于缺乏足够的渠道进口士兵食用的冻肉,法国开始依赖英国人。
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引用次数: 0
Time to treat the climate and nature crisis as one indivisible global health emergency 是时候将气候和自然危机视为一个不可分割的全球卫生紧急事件
Q1 Social Sciences Pub Date : 2023-11-02 DOI: 10.1080/07409710.2023.2276985
Kamran Abbasi, Parveen Ali, Virginia Barbour, Thomas Benfield, Kirsten Bibbins-Domingo, Gregory E. Erhabor, Stephen Hancocks, Richard Horton, Laurie Laybourn-Langton, Robert Mash, Peush Sahni, Wadeia Mohammad Sharief, Paul Yonga, Chris Zielinski
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引用次数: 0
“Missing ingredients: Digital commensality and its challenges in fostering psychological well-being” “缺失的成分:数字共栖性及其在促进心理健康方面的挑战”
Q1 Social Sciences Pub Date : 2023-10-03 DOI: 10.1080/07409710.2023.2261722
Katrien Maldoy, Karolien Poels, Charlotte De Backer
AbstractCommensality, the act of sharing a meal or drink together, has been widely associated with psychological well-being in traditional in-person settings. However, the COVID-19 pandemic and its necessary physical distancing measures have prompted a shift toward digital commensality, where individuals gathered online to virtually share food and beverages. This study investigates the relationship between digital commensality and psychological well-being, using a cross-national survey employing both quantitative and qualitative methods. The findings reveal that individuals reported experiencing lower levels of happiness after engaging in digital commensality compared to before. Moreover, respondents highlighted several notable characteristics of digital commensality that explain why it is not associated with psychological well-being as in-person commensality is. These include different ways of sharing food and drinks, concerns about eating sounds, increased self-consciousness, place-related issues, and the struggle of digital commensality to provide the social and emotional benefits typically generated by in-person commensality. In conclusion, our study suggests that digital commensality is associated with discomfort and falls short in fostering levels of connection and well-being compared to its in-person counterpart.Keywords: Digital commensalityCOVID-19 pandemicpsychological well-being Disclosure statementThe authors declare that the research was conducted in the absence of any commercial or financial relationships that could be construed as a potential conflict of interest.Data availability statementData is available upon reasonable request.Additional informationFundingThis research received no specific grant from any funding agency.
摘要在传统的面对面环境中,共栖,即一起吃饭或喝酒的行为,被广泛地与心理健康联系在一起。然而,2019冠状病毒病大流行及其必要的保持身体距离措施促使人们转向数字共享,人们在网上聚集在一起,虚拟地分享食物和饮料。本研究采用一项跨国调查,采用定量和定性方法,调查了数字共生与心理健康之间的关系。研究结果显示,与之前相比,参与数字共享活动后的幸福感水平有所下降。此外,受访者强调了数字共栖的几个显著特征,这些特征解释了为什么它不像面对面的共栖那样与心理健康相关。这些问题包括分享食物和饮料的不同方式、对吃饭声音的担忧、自我意识的增强、与地点有关的问题,以及数字共栖为提供通常由面对面的共栖所产生的社交和情感利益所做的努力。总而言之,我们的研究表明,与面对面的交流相比,数字共栖与不适有关,在促进联系和幸福感方面也存在不足。关键词:数字评论covid -19大流行心理健康披露声明作者声明,本研究是在没有任何可被解释为潜在利益冲突的商业或财务关系的情况下进行的。数据可用性声明数据可在合理要求下提供。本研究没有得到任何资助机构的特别资助。
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引用次数: 0
Vegetarianism without vegetarians: Caste ideology and the politics of food in India 没有素食者的素食主义:种姓意识形态和印度的食物政治
Q1 Social Sciences Pub Date : 2023-09-28 DOI: 10.1080/07409710.2023.2261721
Aseem Hasnain, Abhilasha Srivastava
AbstractClimate change debates have helped frame vegetarianism as a conscientious choice across the globe and also projected India as a shining example of vegetarianism. Before this Euro-American vegetarians had long romanticized India as an ideal vegetarian society, and have assumed it to be based on progressive ethics. This article challenges such assumptions and complicates the Euro-American association of vegetarian dietary preferences with the ethical concerns of virtue, animal welfare, and sustainability. We contend that neither is India a vegetarian society nor is mainstream vegetarianism in contemporary India based on progressive ethics. We use in-depth interviews and extensive news reports to show that vegetarianism in India is a majoritarian political ideology associated with caste-based discrimination and violence, making it inimical to notions of non-violence, equality, and freedom. Majoritarian vegetarianism in contemporary India aims to conserve the caste system and its attendant inequalities. This study traces the ideological and repressive state apparatuses through which the fantasy and norms of vegetarianism are propped up in contemporary India. We argue that an uncritical acceptance of mainstream vegetarianism in contemporary India as a benevolent cultural preference whitewashes its discriminatory and violent nature, helps the caste system persist, and can undermine the well-being and nutritional outcomes of a majority of the Indian population especially those from non-elite social groups that have historically been omnivorous.Keywords: Climate Changevegetarianismideologycastemeatplant-basedalthusserstate apparatus AcknowledgmentsWe would like to thank our respondents who gifted us their invaluable time and shared their experiences, observations, beliefs, and perspectives about food and eating. We are thankful to Bridgewater State University, MA for partially supporting this research through a summer grant. Our colleagues Dr. Walter Carrol at Bridgewater State, and Dr. Justin Myers at Fresno State generously read earlier versions of the manuscript and gave us very productive feedback that helped us fully develop the manuscript. The anonymous reviewers and Dr. Counihan at Food and Foodways have our gratitude for engaging deeply with our work and for mounting several intellectual challenges that helped sharpen our thinking.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 We use “upper” and “lower” caste expressly to communicate how certain caste groups are perceived and labeled popularly. We unequivocally reject the origin myths and status claims of these labels.2 https://scroll.in/article/731585/not-just-madhya-pradesh-denying-eggs-to-malnourished-children-is-common-in-bjp-run-states3 We discontinued asking respondents about their income and actual place of work after sensing hesitation in the first few interviews, and limited our question to their self-identified class backgrounds in lat
气候变化的争论帮助将素食主义塑造成全球范围内一种自觉的选择,也将印度塑造成素食主义的光辉榜样。在此之前,欧美素食主义者长期以来一直将印度浪漫化为一个理想的素食社会,并认为它是建立在进步的道德基础上的。这篇文章挑战了这样的假设,并将欧美素食偏好与美德、动物福利和可持续性的伦理关注联系起来。我们认为,印度既不是一个素食社会,当代印度的主流素食主义也不是基于进步的伦理。我们通过深度访谈和广泛的新闻报道来表明,素食主义在印度是一种多数主义的政治意识形态,与基于种姓的歧视和暴力有关,使其与非暴力、平等和自由的概念相抵触。当代印度的多数素食主义旨在保护种姓制度及其伴随的不平等。这项研究追溯了意识形态和压迫性的国家机器,通过这些机器,素食主义的幻想和规范在当代印度得到了支撑。我们认为,在当代印度,不加批判地接受主流素食主义作为一种仁慈的文化偏好,粉饰了其歧视和暴力的本质,有助于种姓制度的持续存在,并可能破坏大多数印度人口的福祉和营养结果,特别是那些来自非精英社会群体的人,他们在历史上一直是杂食的。关键词:气候变化素食主义意识形态种姓以植物为基础的藻色国家机器致谢我们要感谢我们的受访者,他们为我们提供了宝贵的时间,并分享了他们对食物和饮食的经验、观察、信仰和观点。我们感谢布里奇沃特州立大学硕士通过夏季资助部分支持这项研究。我们的同事桥水州立大学的Walter carroll博士和弗雷斯诺州立大学的Justin Myers博士慷慨地阅读了手稿的早期版本,并给了我们非常有成效的反馈,帮助我们充分发展了手稿。我们感谢Food and Foodways网站的匿名审稿人和康尼汉博士,感谢他们深入参与我们的工作,并提出了一些智力挑战,帮助我们提高了思维。披露声明作者未报告潜在的利益冲突。注1:我们使用“上层”和“下层”种姓来明确表达某些种姓群体是如何被普遍认知和贴上标签的。我们毫不含糊地拒绝这些标签的起源神话和地位主张。2 https://scroll.in/article/731585/not-just-madhya-pradesh-denying-eggs-to-malnourished-children-is-common-in-bjp-run-states3我们在前几次采访中感到犹豫后,不再询问受访者的收入和实际工作地点,并在随后的采访中将我们的问题限制在他们自我认定的阶级背景上。4 https://www.firstpost.com/living/shuddh-vegetarian-in-iit-delhi-rss-activists-spur-smriti-irani-to-dictate-hostel-food-1825509.html5参见:https://scroll.in/article/905692/untouchability-at-iit-madras-segregation-of-dining-hall-for-pure-vegetarian-students-sparks-row;https://timesofindia.indiatimes.com/city/chennai/iit-madras-beef-festival-students-take-out-protest-march/articleshow/58924325.cms6参见:https://www.telegraphindia.com/india/eggs-chauhan-says-no-cm-rejects-govt-proposal-for-mid-day-meal-menu/cid/482385;https://www.business-standard.com/article/current-affairs/most-bjp-ruled-states-skip-eggs-in-mid-day-meal-cite-vegetarian-sentiments-118073100120_1.html7 https://www.hindustantimes.com/india-news/mid-day-meal-eggs-may-turn-kids-into-cannibals-madhya-pradesh-s-leader-of-opposition/story-uuvl0whufoylmlmwVdmaxJ.html8 https://scroll.in/article/662132/liberal-hindu-newspaper-reiterates-no-meat-policy-in-office-sparks-debate-on-vegetarian-fundamentalism9 https://www.huffingtonpost.in/2016/06/29/vegetarian-tv_n_10522076.html10参见:https://timesofindia.indiatimes.com/city/indore/mp-women-take-to-streets-over-meat-shops-in-ujjain/articleshow/65691680.cms;https://timesofindia.indiatimes.com/travel/destinations/welcome-to-palitana-worlds-first-vegetarian-city-in-indias-gujarat/as71049380.cms;https://www.hindustantimes.com/india-news/haryana-imposes-ban-on-sale-of-meat-in-thanesar-and-pehowa-municipality-areas/story-dkvNYl8iIij4av81fq9MDK.html11参见:https://www.hindustantimes.com/india-news/up-s-slaughterhouses-a-rs-15-000-crore-industry-that-provides-livelihood-to-25-lakh-people/story-7ZLE81JFynBFWzRGZFVLfK.html12 https://www.nagpurtoday.in/rss-starts-family-counselling-campaign-kutumb-prabodhan/0720185013参见:https://timesofindia.indiatimes.com/city/gurgaon/hindu-groups-demand-meat-ban-during-navratri-vandalise-shops/articleshow/66155539.cms;https://www.outlookindia。 com/newswire/story/bajrang-dal-seeks-complete-beef-ban-death-penalty-for-defying/913955;https://www.telegraphind
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引用次数: 0
The family dinner in a period of culinary transformations: A case study from Israel 烹饪变革时期的家庭晚餐:来自以色列的案例研究
Q1 Social Sciences Pub Date : 2023-09-28 DOI: 10.1080/07409710.2023.2261719
Yasmin Einav Aharoni, Dafna Hirsch
AbstractDinner patterns have been changing in Israel in recent decades. While the evening meal is still commonly associated with a specific model comprised of bread, cheese, eggs, and fresh vegetables, the culinary reality is more diverse. In this study, we examine the fate of this “national” model in a period of culinary transformations, based on interviews with upper-middle-class mothers of young children and on an online survey. While the association of dinner with the “classic” model is still prevalent, in practice its dominance has declined, giving way to new dinner models—primarily the “cooked dinner,” which requires more investment of time and effort. At the same time, the “classic dinner” is still one of the dominant dinner models. We argue, that the current status of the “classic dinner” results from the tension between the growing social and nutritional importance of dinner and its functioning as a token of the mothers’ love and care on the one hand, and life circumstances that leave little time for preparing dinner, on the other hand. This model, which is no longer considered sufficient as a family dinner, nevertheless constitutes a socially legitimate option for a “good enough dinner.”Keywords: Family dinnerIsraeli foodwaysworking mothersmeal patternsfood habitscommensalitycooked meal. AcknowledgmentsThis article is based on the first author’s Master’s thesis written in the framework of the Unit for Culture Research at Tel Aviv University, under the supervision of Dafna Hirsch and Rakefet Sela-Sheffy. We thank Rakefet for her insights on an earlier version of this article. We also thank the members of the inter-university Food Studies Research Group and the anonymous reviewers of Food and Foodways for their helpful comments.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 Our sample is too small to allow generalizations concerning the relationship between ethnicity and dinner patterns. At least among our interviewees we did not detect any difference along ethnic lines and the ethnic issue seldom came out in the interviews.
摘要近几十年来,以色列人的晚餐模式一直在发生变化。虽然晚餐通常仍然与由面包、奶酪、鸡蛋和新鲜蔬菜组成的特定模式联系在一起,但烹饪现实更加多样化。在这项研究中,我们基于对中上阶层幼儿母亲的采访和一项在线调查,研究了这种“国家”模式在烹饪转型时期的命运。虽然晚餐与“经典”模式的联系仍然很普遍,但在实践中,它的主导地位已经下降,让位给新的晚餐模式——主要是“煮熟的晚餐”,这需要更多的时间和精力投入。与此同时,“经典晚餐”仍然是主导的晚餐模式之一。我们认为,“经典晚餐”的现状是由于晚餐日益增长的社会和营养重要性及其作为母亲爱和关怀的象征的功能与另一方面留给准备晚餐的时间很少的生活环境之间的紧张关系造成的。这种模式不再被认为是足够的家庭晚餐,然而,它构成了一个社会上合理的“足够好的晚餐”选择。关键词:家庭晚餐;以色列饮食方式;工作母亲;本文基于第一作者的硕士论文,该论文是在特拉维夫大学文化研究单元的框架下,在Dafna Hirsch和Rakefet Sela-Sheffy的指导下完成的。我们感谢Rakefet对本文早期版本的见解。我们也感谢校际食品研究小组的成员和《食品与食品之路》的匿名审稿人提供的有益意见。披露声明作者未报告潜在的利益冲突。注1:我们的样本太小,不能概括种族和晚餐模式之间的关系。至少在我们的受访者中,我们没有发现任何种族差异,种族问题很少在采访中出现。
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引用次数: 0
Immigrant entrepreneurs’ culinary, symbolic, and commercial hybridization of Brazilian food in France 移民企业家在法国对巴西食品的烹饪、象征和商业杂交
Q1 Social Sciences Pub Date : 2023-09-25 DOI: 10.1080/07409710.2023.2261723
Marie Sigrist, Maxime Michaud
In the context of immigration, immigrants’ foodways in their country of origin meet those practiced in the host country, causing transformations in food practices. This research focuses on the hybridization practices carried out by Brazilian immigrants who develop small businesses in the food sector in Lyon, France. Motivated by their cooking skills, the income, and the desire to offer their country’s cuisine, they start up their own food-related small businesses. To benefit from a large clientele, they combine Brazilian products and dishes with the French culinary model, as much as they combine the entrepreneurial formalism in France with the jeito brasileiro (“Brazilian way”) of doing business. Their practices allow us to understand the forms in which hybridization operates and its consequences.
在移民的背景下,移民在其原籍国的饮食习惯与东道国的饮食习惯相吻合,从而导致饮食习惯的转变。本研究的重点是在法国里昂发展小型食品企业的巴西移民所进行的杂交实践。在烹饪技巧、收入和提供本国美食的愿望的推动下,他们开始了自己的食品相关小企业。为了从庞大的客户群体中获益,他们将巴西的产品和菜肴与法国的烹饪模式结合起来,就像他们将法国的企业形式主义与jeito brasileiro(“巴西方式”)的经营方式结合起来一样。他们的实践使我们能够理解杂交运作的形式及其后果。
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引用次数: 0
White Trash Cooking: ‘exploding’ the cookbook 白色垃圾烹饪:“爆炸”食谱
IF 1 Q1 Social Sciences Pub Date : 2023-07-03 DOI: 10.1080/07409710.2023.2228032
J. Floyd
Abstract Ernest Mickler’s White Trash Cooking, with its focus on a disparaged population, its addition of a collection of documentary photographs alongside the recipes, and the camp hilarity of its authorial voice, has long been judged to transgress, shatter or even explode the generic conventions of the cookbook. Mickler’s book clearly does satirize the seriousness of cookbooks’ attention to polite norms, lifestyle aspirations and good housekeeping. Its satire is combined (albeit rather awkwardly) with a range of high cultural references deriving from Mickler’s interests and experiences as well as the work of the Jargon Press on the material Mickler had collected. However, the history of Mickler’s composition of White Trash Cooking draws attention to different, unacknowledged dimensions of the cookbook genre, and in particular to the methodology through which it constructs community. Mickler’s book recalls the sub-genre of community cookbook, but both his definition of ‘white trash’ and the relationship between such a community and the contents are sketchy and uncertain. Mickler asserts that his book presents a cuisine new to the cookbook, but with small justification. This essay examines White Trash Cooking’s composition and its context to re-read Mickler’s work, and uses comparison between White Trash Cooking and other cookbooks of its day to think afresh about the cookbook genre.
摘要欧内斯特·米克勒(Ernest Mickler)的《白色垃圾烹饪》(White Trash Cooking。米克勒的书显然讽刺了烹饪书对礼貌规范、生活方式渴望和良好家务的重视。它的讽刺与米克勒的兴趣和经历以及雅贡出版社对米克勒收集的材料的研究结合在一起(尽管相当尴尬)。然而,米克勒的《白色垃圾烹饪》作品的历史引起了人们对烹饪书流派不同的、未被承认的维度的关注,尤其是它构建社区的方法。米克勒的书回顾了社区烹饪书的亚流派,但他对“白色垃圾”的定义以及这种社区与内容之间的关系都是粗略和不确定的。米克勒声称,他的书为烹饪书提供了一种新的烹饪方式,但理由不多。本文考察了《白色垃圾烹饪》的构成及其背景,以重读米克勒的作品,并将《白色垃圾厨房》与当时的其他烹饪书进行了比较,重新思考了烹饪书的类型。
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引用次数: 0
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Food and Foodways
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