Trobriand Island Summary

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

Some say food is an exploration of culture, and taste evokes lush memories of the past. “ In An Island Passover” by Ethel G. Hofman, she described her life in the Shetland Islands. Every year, Hofman’s family celebrates Passover- a traditional Jewish holiday where time and effort to prepare a meal is like painting, and it takes months to reveal a masterpiece. While Hofman had a positive recollection of her family’s traditional cuisine, author of “Fish Cheeks”, Amy Tan did not share the same experience. Tan felt ashamed of sharing her traditional cuisine with a pastor's son whom she was in love with. Tan strived for her crush’s approval because she did not want to be deemed strange. Hofman and Tan had striking differences in

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

Food can partially shape a person's cultural identity. Geeta Kothari explores the cultural nuances between American and Indian food in the essay, “If You Are What You Eat, Then What Am I?” She expresses this through the symbolism of food, growing up and living between two different cultures. Kothari begins her story as a nine-year-old child curiously wanting to eat the same foods as American children: tuna salad sandwiches and hot dogs. She does not have the guidance from her mother regarding American food and culture. Kothari’s mom curbs the curiosity by reluctantly letting her daughter indulge in a can of tuna fish. Kothari describes the open can of tuna fish as “pink and shiny, like an internal organ” and she wondered if it was botulism (947). The way

In Jessica Harris’s “The Culinary Season of my Childhood” she peels away at the layers of how food and a food based atmosphere affected her life in a positive way. Food to her represented an extension of culture along with gatherings of family which built the basis for her cultural identity throughout her life. Harris shares various anecdotes that exemplify how certain memories regarding food as well as the varied characteristics of her cultures’ cuisine left a lasting imprint on how she began to view food and continued to proceeding forward. she stats “My family, like many others long separated from the south, raised me in ways that continued their eating traditions, so now I can head south and sop biscuits in gravy, suck chewy bits of fat from a pigs foot spattered with hot sauce, and yes’m and no’m with the best of ‘em,.” (Pg. 109 Para). Similarly, since I am Jamaican, food remains something that holds high importance in my life due to how my family prepared, flavored, and built a food-based atmosphere. They extended the same traditions from their country of origin within the new society they were thrusted into. The impact of food and how it has factors to comfort, heal, and bring people together holds high relevance in how my self-identity was shaped regarding food.

Food became comfort during slavery and because they could control cooking, it was one of their few real pleasures and a way to feel free. The history of “soul food” is seen in the traditions that were passed down from generation to generation.

In Chapter 2 of Ancestral Lines, Barker explores many concepts relating to the Maisins methodology of subsistence. Barker outlines three main methodologies that the Maisin use to sustain their lifestyle: horticulture, reciprocal relationships and trade. The major items needed for the Maisin to subsist include food,Tapa cloth and a social system (Barker 2016; ). When discussing the concept of horticulture and its importance Barker specifically references the garden as a means of not only providing food for families but also determining gender roles, connecting with ancestors, developing morals and establishing a political identity (Barker 2016; ). The concept of the garden liases with his exploration of the role of different reciprocal relationships

Food is used in different circumstances in life represents a culture, but can also reflect one's personality, lifestyle, and socio-economic

Cuisine in Southern literature has become a character in itself that exposes the secrets of the cultured south. “Conversations about food have offered paths to grasp bigger truths about race and identity, gender and ethnicity, subjugation and creativity” (Edge, 2). The historical past of food presents the truth of a South that is often forgotten when discussing the evolution of food. Southern food stems from slavery, agriculture, and traditions of southerners over the centuries. Ralph Ellison uses southern food in the “Invisible Man” to represent the elements of southern food exemplifying its true meanings and associations from history’s past. John T. Edge in “Potlikker Papers: A Food History of the Modern South” shares the hardships of the past that have become embedded into the culture of southern cuisine.

For many people, culture and identity are closely tied to identity-- sometimes so closely that the things they do, eat, or say may not even feel like a conscious decision. However, from an outsider’s point of view, it is easy to note the differences between cultures in many different ways. One of the most tangible examples of this is, of course, food. When speaking to many people from older generations, it is easy to see how much food is entwined in their stories from the past, whether they come from far away or are still living where they were born. Throughout Ralph Ellison’s Invisible Man, food is heavily used in many different ways to represent multiple races.

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

In producing an anthropological account of my chosen meal event, which is my experience of dining at the ‘Meiji’ restaurant in Osaka, I will use a mixed-theoretical approach which is influenced by Mintz’s (1985) Sweetness and Power to show how material conditions and symbolic representations of food are interrelated. Firstly, I will look at the historical influence of the Meiji Era on Japanese food culture (Anderson 2005; Hiroko 2008). I will then look at gender in Japanese food culture, specifically how masculinity is associated with fish markets and sushi preparation, and how these culturally engrained gender roles correlate with my observations and experience at the restaurant (Corson 2009; Bestor 2004; Holden 2005). Finally I will discuss the biocultural complexity of food preferences, followed by an analysis of how food is related to identity formation and highly symbolic, and whether this symbolic meaning presupposes food preferences created by materialist conditions (Fischler 1988; Rappoport 2003; Harris 1985; Levi-Strauss 1963).

Food becomes a person’s identity when their history is established through their meals as a child. Jessica B. Harris describes her family history regarding food and what she learned from her family gatherings, growing up an African American descendant of two families from different social classes, in the excerpt “Culinary Seasons of My Childhood”, from her book, Gastropolis (111). “My family, like many others in the South, raised me in ways that continued their eating traditions, so now I can head south and sop biscuits in gravy, suck chewy bits of fat from a pig’s foot spattered with hot sauce, and yes’m and no’m with the best of ‘em”(Harris 112). Harris expressed her culture and who she is through her description of the food her family cooked and the setting of the environment her grandparents and other loved ones created; the food she was raised eating was proven to be relevant to her

Food not only reflects the individual identity but also depicts the cultural identity which may create differences and margins between cultures. “Food does more than satisfy one’s biological need for calories, nutrients, water. Food choice divides communities and has the power to delineate the boundaries between them. Food taboos can serve to mark outsiders as unclean, unhealthy, unholy” (Steim & Nemeroff ,1995).