Sociocultural Food Taboos Under The Larger Umbrella Concept Of The Sacred And Profane

It is a known fact that every human being communicates through language, but perhaps a little known fact that we communicate even through the food we eat. We communicate through food all the meanings that we assign and attribute to our culture, and consequently to our identity as well. Food is not only nourishment for our bodies, but a symbol of where we come from. In order to understand the basic function of food as a necessity not only for our survival, we must look to politics, power, identity, and culture.

Neither life nor culture can be sustained without food. On a very basic level, food is fundamentally essential for life, not simply to exist, but also to thrive. A means by which carbohydrates, fats, proteins, vitamins, nutrients, and calories are introduced into the body, food is a mechanism of survival. However, on a more abstract level, food is also fundamentally essential for culture by establishing its perimeters and dimensions and in shaping its authenticity and character. Food becomes the

Food is a highly unique commodity, for though it is essential to every single person on earth, there is no other commodity which is acquired and consumed in such diverse ways. It is a multifaceted social instrument, serving to connect people across cultural boundaries while simultaneously drawing lines through society, dividing people across race and class. Though we have discussed the connections between certain alternative food movements and the creation of a ‘white’ identity, I contend that the social mechanisms of food extend beyond the production of ‘whiteness’, and are intricately bound up in the creation and perpetuation of other racial and class identities in Western society. As the ways in which we consume and engage with food

As a culture and as individuals, we no longer seem to know what we should and should not eat. When the old guides of culture and national cuisine and our mothers’ advice no longer seem to operate, the omnivore’s dilemma returns and you find yourself where we do today—utterly bewildered and conflicted about one of the most basic questions of human life: What should I eat? We’re buffeted by contradictory dietary advice: cut down on fats one decade, cut down on carbs the next. Every day’s newspaper brings news of another ideal diet, wonder-nutrient, or poison in the food chain. Hydrogenated vegetable oils go from being the modern alternatives to butter to a public health threat, just like that. Food marketers bombard us with messages that this or that food is “heart healthy” or is “part of a nutritious meal”. Without a stable culture of food to guide us, the omnivore’s dilemma has returned with a vengeance. We listen to scientists, to government guidelines, to package labels—to anything but our common sense and traditions. The most pleasurable of activities—eating—has become heavy with anxiety. The irony is, the more we worry about what we eat, the less healthy and fatter we seem to become.

Food dominates the lives of people. It is used as comfort and fuel. But the controversy is, what should people consume? Burkhard Bilger 's piece, Nature 's Spoils, explores the abnormal way of eating, which is the fermentation of food. It is usually a safe practice, and also produces vitamins in the making. The Omnivore 's Dilemma by Michael Pollan expresses the problem of how humans select food. In How Do We Choose What to Eat? by Susan Bowerman she points out the influences on people’s life that affects their eating habits. By using Bowerman’s article as the keystone, Nature’s Spoils and The Omnivore’s Dilemma can be compared and contrasted. Since the food that people consume daily can affect them in the future, it must be chosen carefully.

As well as providing nutritional value food and drink also play a significant role in culture and rituals. For

Why people behave the way they do is probably one of the most difficult question for anyone to answer. In Marvin Harris’ book Cows, Pigs, Wars, and Witches – The Riddles of Culture the author attempts, for the most part successfully, to set straight some puzzling past (and present) beliefs that had people, even those that follow them, questioning why. Harris takes on why “hungry peasants” in India do not eat cows to why Jews and Muslims do not eat pork. He even goes into the subject of why people in ancient times went to war.

Food, has a specific meaning to all of us; for some it is a form of nourishment, for others it is a cultural act,

Sleep, sex, and food are the three most important aspect of a human life. Each of them represents resting, reproducing, and surviving – essential elements that form the foundation of human culture and society. The status of these elements always represents the social stature and cultural ideology, of the desire or dislike of people. Some standards are universal, while some are uniquely formed through generations of different cultural traditions. Food in this case might be the most simple and yet the hardest ideology of desire for anthropologists to catch. Its meaning is never as plain as a recipe of a cooking book, but always attached with the cultural and psychological ideology that is connected with individual and cultural identities.

During the first week of class, four readings were assigned. One of the readings, “Food and Eating: Some Persisting Questions,” by Sidney Mintz, discusses the paradoxes of food. Although food seems like a straightforward concept, it is actually extremely complicated. According to Mintz, there are five paradoxes, including: the importance of food to one’s survival, yet we take it for granted, how people stick to their foodways, but are willing to change, whether the government should allow people to freely choose food or if they should protect the people through regulations, the difference in food meanings according to gender, and the morality of eating certain foods. All of these paradoxes give people questions to think about, making this an extremely philosophical look at food studies. It also mentions that food must be viewed through the cultural context that it is in, which became important in “The Old and New World Exchange”, by Mintz, and “Maize as a Culinary Mystery”, by Stanley Brandes. These discuss the diffusion of foods after 1492 in different ways. The Mintz reading gives an overview of all of the foods spread from the Americas to the Old World, and vice-a-versa, but does not go terribly in depth on the social changes and effects of specific foods. Brandes focuses on the cultural impact of specifically maize on the European diet, noticing that most Western Europeans shunned it. He studies the cultural implications of this, concluding that maize was not accepted

This paper will discuss the multifaceted relationships among food, and culture. I will be looking at the relationships people have with food, and explore how this relationship reveals information about them. Their food choices of individuals and groups, can reveal their ideals, likes and dislikes. Food choices tell the stories of where people have travelled and who they have met along the way.

We as a people eat every day, several times throughout the day because it is something we need to do in order to survive. What many people do not realize is that food has a hand in shaping who you are as individuals. The more obvious, like religion also has a great deal in shaping us as individuals and when you put the two together you will be surprised with the outcome. Food and religion have a play in community, tradition, and issues of purity and cleanliness. I will explain how Judaism, Muslims, and Protestants are all involved with shaping the community we live in and have a say so on what is to be eaten.

Food taboos are presented in every culture. They are dietary rules and restrictions on food, which are apart of many religions. An example of a food taboo would include the prohibition on consuming beef in India. In the novel “Good To Eat” by Marvin Harris chapter three it addresses the taboo of consuming beef in India. India is a country with a high population of Hindu individuals and in their religion it is prohibited to harm or consume cows.

According to Delaney (2004) suggests that food is not biological, it is cultural. The food that is consumed shapes culture and culture shapes food and intern shapes our identity (Delaney, 2004). Counihan (1999) agrees and suggests that food is a “product and mirror of the organisation of society…it is connected to behaviours and meanings” (p. 6). The way in which food is produced, distributed and consumed illustrates power relations, gender and sex within societies (Counihan, 1999). She explains that each society has a distinct food way which structures the community, personalities and families within the society (Counihan, 1999).

Eating behaviour is a complex behaviour that involves a vast array of factors which has a great impact on the way we choose our meals. Food choice, like an other behaviour, is influenced by several interrelated factors. While hunger seems to drive our ways of food consumption, there are things outside of our own bodies that influence our food choices and the way in which we eat. The way we eat is controlled by and is a reflection of our society and cultures. I explore this idea through a food diary I created over a few weeks and the observations made by several anthropologists that I have studied.