How does food restore the fragmented world of migrants and the displaced? What similar processes are involved in challenging, maintaining or reinforcing divisions between groups coexisting in the same living place? Food Identities at Home and on the Move examines how ‘home’ is negotiated around food in the current worldwide context of uncertainty, mobility and displacement. Drawing on empirical approaches to heritage, identity and migration studies, the contributors analyse the relationship between food and the various understandings of home and dwelling. With case studies on sushi around the world, food as heritage in the Afghan diaspora and Mexican foodways in Chicago, these chapters offer novel readings on the convergence of food and migration studies, the anthropology of space and place and the field of mobility by focusing on how entangled stories of food and home are put on display for constructing the present and imagining the future.

How does food restore the fragmented world of migrants and the displaced? What similar processes are involved in challenging, maintaining or reinforcing divisions between groups coexisting in the same living place? Food Identities at Home and on the Move examines how ‘home’ is negotiated around food in the current worldwide context of uncertainty, mobility and displacement. Drawing on empirical approaches to heritage, identity and migration studies, the contributors analyse the relationship between food and the various understandings of home and dwelling. With case studies on sushi around the world, food as heritage in the Afghan diaspora and Mexican foodways in Chicago, these chapters offer novel readings on the convergence of food and migration studies, the anthropology of space and place and the field of mobility by focusing on how entangled stories of food and home are put on display for constructing the present and imagining the future.

Due to its centrality in human activities, food is a meaningful object that necessarily participates in any cultural, social and ideological construction and its qualification as 'traditional' is a politically laden value. This book demonstrates that traditionality as attributed to foods goes beyond the notions of heritage and authenticity under which it is commonly formulated. Through a series of case studies from a global range of cultural and geographical areas, the book explores a variety of contexts to reveal the complexity behind the attribution of the term 'traditional' to food. In particular, the volume demonstrates that the definitions put forward by programmes such as TRUEFOOD and EuroFIR (and subsequently adopted by organisations including FAO), which have analysed the perception of traditional foods by individuals, do not adequately reflect this complexity. The concept of tradition being deeply ingrained culturally, socially, politically and ideologically, traditional foods resist any single definition. Chapters analyse the processes of valorisation, instrumentalisation and reinvention at stake in the construction and representation of a food as traditional. Overall the book offers fresh perspectives on topics including definition and regulation, nationalism and identity, and health and nutrition, and will be of interest to students and researchers of many disciplines including anthropology, sociology, politics and cultural studies.

Food and culinary practices reflect identities of solidarity and separateness in relevant social groups. Central to practices of affect and intimacy, the term “home” is polysemic. This volume examines how “home” is negotiated around food in the current worldwide context of uncertainty, mobility, and displacement. Thereby, it explores how food enables dwelling, seen as the material, symbolic, and imagined processes of restoring (or reinventing) the fragmented world of migrants and the displaced, as well as similar processes of challenging, maintaining or reinforcing divisions between groups coexisting in the same living place. Drawing on empirical approaches to heritage, identity, and migration studies, the authors analyse notions of continuity and rupture, creativity and aesthetics, memory and nostalgia, and aid and hospitality contained in the relationship between food and the various understandings of home and dwelling. With case studies on sushi around the world, food as heritage in the Afghan diaspora, Jewish food identity in East Germany, and street food in Chicago, these chapters offer novel readings on the convergence of food and migration studies, the anthropology of space and place, and the field of mobility by focusing on how entangled stories of food and home are put on display for constructing the present and imagining the future.

Food - its cultivation, preparation and communal consumption - has long been considered a form of cultural heritage. A dynamic, living product, food creates social bonds as it simultaneously marks off and maintains cultural difference. In bringing together anthropologists, historians and other scholars of food and heritage, this volume closely examines the ways in which the cultivation, preparation, and consumption of food is used to create identity claims of 'cultural heritage' on local, regional, national and international scales. Contributors explore a range of themes, including how food is used to mark insiders and outsiders within an ethnic group; how the same food's meanings change within a particular society based on class, gender or taste; and how traditions are 'invented' for the revitalization of a community during periods of cultural pressure. Featuring case studies from Europe, Asia and the Americas, this timely volume also addresses the complex processes of classifying, designating, and valorizing food as 'terroir,' 'slow food,' or as intangible cultural heritage through UNESCO. By effectively analyzing food and foodways through the perspectives of critical heritage studies, this collection productively brings two overlapping but frequently separate theoretical frameworks into conversation.

Ghulam Bombaywala sells bagels in Houston. Demetrios dishes up pizza in Connecticut. The Wangs serve tacos in Los Angeles. How ethnicity has influenced American eating habits—and thus, the make-up and direction of the American cultural mainstream—is the story told in We Are What We Eat. It is a complex tale of ethnic mingling and borrowing, of entrepreneurship and connoisseurship, of food as a social and political symbol and weapon—and a thoroughly entertaining history of our culinary tradition of multiculturalism. The story of successive generations of Americans experimenting with their new neighbors’ foods highlights the marketplace as an important arena for defining and expressing ethnic identities and relationships. We Are What We Eat follows the fortunes of dozens of enterprising immigrant cooks and grocers, street hawkers and restaurateurs who have cultivated and changed the tastes of native-born Americans from the seventeenth century to the present. It also tells of the mass corporate production of foods like spaghetti, bagels, corn chips, and salsa, obliterating their ethnic identities. The book draws a surprisingly peaceful picture of American ethnic relations, in which “Americanized” foods like Spaghetti-Os happily coexist with painstakingly pure ethnic dishes and creative hybrids. Donna Gabaccia invites us to consider: If we are what we eat, who are we? Americans’ multi-ethnic eating is a constant reminder of how widespread, and mutually enjoyable, ethnic interaction has sometimes been in the United States. Amid our wrangling over immigration and tribal differences, it reveals that on a basic level, in the way we sustain life and seek pleasure, we are all multicultural.

Even in the context of rapid material and social change in urban Morocco, women, and especially those from low-income households, continue to invest a lot of work in preparing good food for their families. Through the lens of domestic food preparation, this book looks at knowledge reproduction, how we know cooking and its role in the making of everyday family life. It also examines a political economy of cooking that situates Marrakchi women’s lived experiences in the broader context of persisting poverty and food insecurity in Morocco.

This volume examines, among other things, the significance of food-centered activities to gender relations and the construction of gendered identities across cultures. It considers how each gender's relationship to food may facilitate mutual respect or produce gender hierarchy. This relationship is considered through two central questions: How does control of food production, distribution, and consumption contribute to men's and women's power and social position? and How does food symbolically connote maleness and femaleness and establish the social value of men and women? Other issues discussed include men's and women's attitudes towards their bodies and the legitimacy of their appetites.

This book lays out a framework for understanding connections between home and mobility, and situates this within a multidisciplinary field of social research. The authors show how the idea of home offers a privileged entry point into forced migration, diversity and inequality. Using original fieldwork, they adopt an encompassing lens on labour, family and refugee flows, with cases of migrants from Latin America, Africa and the Indian subcontinent. With the book structured around these key topics, the authors look at how practices of home and mobility emerge along with emotions and manifold social processes. In doing so, their scope shifts from the household to streets, neighbourhoods, cities and even nations. Yet, the meaning of 'home' as a lived experience goes beyond place; the authors analyse literature on migration and mobility to reveal how the past and future are equally projected into imaginings of home.

Developed by leading authors in the field, this book offers a cohesive and definitive theorisation of the concept of the 'good farmer', integrating historical analysis, critique of contemporary applications of good farming concepts, and new case studies, providing a springboard for future research. The concept of the good farmer has emerged in recent years as part of a move away from attitude and economic-based understandings of farm decision-making towards a deeper understanding of culture and symbolism in agriculture. The Good Farmer shows why agricultural production is socially and culturally, as well as economically, important. It explores the history of the concept and its position in contemporary theory, as well as its use and meaning in a variety of different contexts, including landscape, environment, gender, society, and as a tool for resistance. By exploring the idea of the good farmer, it reveals the often-unforeseen assumptions implicit in food and agricultural policy that draw on culture, identity, and presumed notions of what is 'good'. The book concludes by considering the potential of the good farmer concept for addressing future, emerging issues in agriculture. This book will be of interest to students and scholars of food and agriculture and rural development, as well as professionals and policymakers involved in the food and agricultural industry.