By Emma-Jayne Abbots, Anna Lavis
Why We devour, How We devour maps new terrains in puzzling over kinfolk among our bodies and meals. With the imperative premise that meals is either symbolic and fabric, the quantity explores the intersections of present severe debates relating to how participants consume and why they devour. via a wide-ranging sequence of case stories it examines how meals and our bodies either haphazardly come upon, and actively interact with, each other in ways in which are at the same time fabric, social, and political. the purpose and specialty of this quantity is hence the production of a multidisciplinary discussion in which to supply new understandings of those encounters that could be invisible to extra demonstrated paradigms. In so doing, Why We consume, How We devour concomitantly employs consuming as a device - a unique approach of taking a look - whereas additionally drawing recognition to the time period 'eating' itself, and to the a number of ways that it may be constituted. the quantity asks what consuming is - what it plays and silences, what it produces and destroys, and what it makes current and absent. It thereby strains the webs of kinfolk and a number of scales within which consuming our bodies are entangled; in different and leading edge methods, individuals reveal that consuming attracts into relationships humans, areas and items which may by no means tangibly meet, and exhibit how those family are made and unmade with each mouthful. by means of illuminating those modern encounters, Why We devour, How We devour bargains an empirically grounded richness that extends prior ways to meals and our bodies.
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Extra resources for Why We Eat, How We Eat: Contemporary Encounters Between Foods and Bodies
London: Kegan Paul. Mauss, M. 1966. The Gift, translated by Ian Cunnison. London: Cohen and West. K. 1968. Social Theory and Social Structure. New York: Free Press. W. 2007. H. Cheung and T. Chee-Beng. Abingdon and New York: Routledge, 201–10. F. Jr. and Miura, A. 1988. A. R. Waaland. Cambridge and New York: Cambridge University Press, 87–117. Nisizawa, K. , Kikuchi, R. and Watanabe, T. 1987. The main seaweed foods in Japan. Hydrobiologia 151–2(1), 5–29. O’Connor, K. 2009. The secret history of the ‘Weed of Hiraeth’: Laverbread, identity and museums in Wales.
All are further transformations in the narrative of seaweed, and new shifts of visibility and invisibility. What I have wanted to show here is that to further develop a critical anthropology of food, it is necessary to go beyond the visible to the invisible, and to deal not only with things that are, but things that are not – or at least things that are not ‘seen’ – and also with discontinuities and transformations that are not part of normal commodity chains. In this case, invisibility leads to the otherwise hidden ironies of modern consumption: the heavy but unknowing eating of seaweed extracts in the West, the ‘unhealthy’ uses to which ‘healthy’ foods are put, the juxtapositions of popular beliefs about the internal and external consumption of seaweed, the way in which the same seaweed can be simultaneously visible and invisible, the way cuisine transforms over time – all of which take place in the context of ongoing social, economic and culinary change.
In those days, many older men and women remember, the only bacon used was the salty, smoky and, as one person put it wistfully, ‘wonderfully fatty’ kind; a side of Welsh bacon was commonly hung in the kitchen and slices were cut off to fry with the laver. Cooked laver has a distinctive consistency – gooey and viscid. It sticks to the plate and frying pan like a snail’s trail, but to aficionados this is part of its appeal – ‘That’s goodness, that is’ they would say. As to why people eat laver, there was a vague idea that it is ‘good for you’, and has ‘lots of iodine’, the latter being particularly mentioned by older people who remembered the disfiguring condition goitre, connected with iodine deficiency.
Why We Eat, How We Eat: Contemporary Encounters Between Foods and Bodies by Emma-Jayne Abbots, Anna Lavis