Cultural Studies Essays Culture Food and Eating

Cultural Studies Essays Culture Food and Eating Culture, Food and Eating It has been argued that changes inwhat has been cooked, when, where and by whom are a function of other featureswithin the food economy and will have considerable social, economic and healthconsequences. (LangCaraher, 20010) This essay will discuss the changein relation to culture, food and eating by firstly acknowledging that food, cookingand eating have traditionally been seen principally as the womans role insociety. As this is of high significance in examining the consequences ofchange, it will therefore be examined from the assumption that our society isbuilt upon a patriarchal system which underpins our culture to this presentday. In addition through the yearsmodernity has brought about change in production and consumption which has rapidlytransformed the way in which we approach food and eating. Technology has takena great leap forward in how we cook and eat food. Globalisation has allowed forfood to be shipped around the planet at whim and for food trends to travelacross the world. Traditions are changing as people move from country tocountry bringing food from different cultures into the home and marketplace. In all cultures food is imbued withmeaning, it is a currency in society. Food can nourish, entertain and givepleasure. It can also be a source of political conflict for example governmenthealth warnings or arguments around vegetarianism. Not enough food causesextreme problems and at the other end of the scale too much food can be fatal. Someof these issues will be considered when examining the issues around change insocietys approach to food. The Extent of Change in Relationto Cooking In the past cooking and buying offood were traditionally seen as the womans role and what was eaten wasdictated by the seasonal food available and the amount of money people had tospend on food. In assessing the extent of change it could be identified as the physicaland social aspect. Miller and McHoul (1998,p.33) proposethat the physical covers geography, seasons, and economics and that the socialcovers religion, custom, class, health education, advertising, age, gender, andrace. They also recognise the importance of the physiological, which deals withgenes, allergies, diets, needs, and biochemical reaction. In the past thiswould have been seen as the sphere of experts but in our information rich,self obsessed society this could be a significant factor in cultural changetowards food and cooking and is one that cannot be overlooked. Cooking skills were customarilypassed on through families usually from mothers to daughters. In the past themen were the breadwinners while the women stayed at home and looked after thehome, a patriarchal concept modelled on the aspiring middle classes of thetime. Although times have changed and most women now work, the notion that foodand cooking are the womans domain still prevails. This has an effect on what haschanged or is changing in food matters. Tansey and Worsley (1995, p.144) acknowledgethat most of the burden of domestic work still falls on women. The fact thatthey go to work and do the housework is having remarkable effects on the foodindustry. It has created opportunities for them to produce what Tansey andWorsley describe as labour-saving and ego-protecting products. This has ledto a change in shopping, cooking and eating that would have been unimaginable ageneration ago. Availability of food from all overthe world combined with new ways of cooking has altered the way in which weconsume our food. Refrigeration, freezing and microwaving are examples ofpractical ways in which shopping and cooking has changed. Globalisation has madea large contribution, one aspect relevant to this assessment is a post-modernphenomenon termed McDonaldization by George Ritzer in 1996 which has causedmuch debate. Concerns that mass culture is creating a homogenous world whereeverything will become levelled out is deliberated by many theorists of postmodern culture. But at what point do individualschange their behaviour and attitudes to food? Miller and McHoul (1998,p.33) gosome way towards identifying what could be central to how change takes place inwhat, why, where and by whom food is cooked. They suggest that food stands atthe gateway of nature and culture and involves choice at the point where the biologicalgiven hunger meets and becomes indistinguishable from a cultural marker appetite. There are many ways in which appetite can be influenced in todayssociety which will in turn have a bearing on the key forces driving change. Someof these will be looked at in the next section. Key forces driving change With responsibility for everydaycooking taken by women for almost eighty per cent of the time compared withtwenty-five per cent of men (LangCaraher 2001, p.9), it is no surprisethat the food industry target women. Marketing of food products can be seen asone of the key forces driving change in the way in which we cook and eat. Therange of advertisements bombarding us can feature anything from foodingredients, ready made convenience foods, to fast food outlets andrestaurants. As consumers we are offered a staggering choice to satisfy ourappetites. One of the reasons women are seenas so important to the marketers is that they are seen as both consumers andproducers. Rather than simple consumer demand, Lury (1996, p.44) suggests thatthere are a number of different cycles of production and consumption involvedbefore final enjoyment of a meal. She comments Consumer demand can thus beseen as to be mediated by the state and/or the social relations of thehousehold or domestic mode of production This highlights the fact that foodis not a simple commodity with a one way relationship between production andconsumption. It could be argued that, particularly with food, it cannot beassumed that consumers are passive and that consumption can be taken forgranted even though we clearly will always need food. Rather it emphasises thefact that consumption itself is a socially organised set of practices. Lury illustrates this with a quotefrom Appadurai: Demand emerges as a function ofa variety of social practices and classifications, rather than a mysteriousemanation of human needs, a mechanical response to social manipulation (as inone model of the effects of advertising in our own society), or the narrowingdown of a universal and voracious desire for objects to whatever happens to beavailable. Critics of the food industry mayargue that we are being socially manipulated by being force fed over-processedfoods which are bad for our health. However, it must be recognised that theindustry has grown in response to social change such as new working patterns,the rise of single households, and a highly stressed society eating on thehoof. With more single households and families not eating together the foodindustry has provided us with ready made meals to suit our lifestyles. Nevertheless there are many issuessurrounding the food industry which have given cause for concern. The way inwhich food and ingredients are manufactured has resulted in worries aboutimbalance in world economies with cheap food from around the world. Healthscares such as BSE and salmonella in the food chain, fats and additives causingobesity and diabetes are just some of the current arguments. Lang and Caraher(p.10) contend thatfrom the available evidence .. large food retailers are not just respondingto a cultural change, but are using market levers to suit their own agendaswith little thought for longer-term public health outcomes. It has nowbecome so apparent that there is a crisis regarding health, and childrenshealth in particular, that the government has launched a variety of campaignsto persuade the public to eat healthily. This also includes putting pressure onmanufacturers. It could be maintained that given the shocking statistics onhealth, the State is destined to become a key force for driving change in thefuture. The Significance of Change As already identified, concernsover the health of the nation is one of the biggest issues in society at themoment. It has been said that if this trend continues we are the firstgeneration where parents are expected to outlive their children. While cookingis purported to be on the decline for younger people, it is argued that as anation we know more about diet and nutrition than ever before. If the number oftelevision programmes and magazines on food and health can be taken as evidenceof this it would seem it is true. It is clear that our relationshipwith food has changed drastically in recent years, and can be argued that it isa post-modern problem, one of the most visible areas being the explosion of thediet industry. An article in the Observer Food Magazine (March 2005, p.17)considers the latest trend in dieting and why we feel the need to follow adiet. One theory is that it is the sheer abundance of food has changed us intoa nation of nearly 13 million diet addicts. Dr Andrew Hill, senior lecturer inbehavioural studies contends: It is only in the lastmicro-second of human evolution that we have become surrounded by a sea ofcalories. Weve become international, non-seasonal feeders and for anincreasing proportion of people, this represents a challenge. We simply donthave the psychological controls to cope. Our biological system is tilted infavour of over-consumption This and other issues around foodhave brought it into the public eye and inevitably become a matter ofgovernment policy. Tansey and Worsley (p.214) point to five areas with whichthe conventional economic approach to policy concerns itself; efficiency,growth, stability, sustainability, equity. They demonstrate how important foodpolicy is with a quote from John McInerney: Food is an exceptionallypolitical commodity the idea of there being a COLLECTIVE wellbeing inaddition to an individual one will lead to an array of policy actions designedto protect or foster the interests of the weak and vulnerable, referee theinteractions both within and between groups all along the food chain, insulateone group from the actions of others, and redistribute the benefits to achievea more equitable pattern than the market system can manage on its own. With health at the top of thepolitical agenda for any government it could be anticipated that policy willchange the way we approach food. While the government lobbies the food industryand bombards us with the latest health campaign they could expect some results.But when it comes back down to individuals who will implement this in the home?Yet again the burden will fall on the shoulders of women as Guardians of thefamilys health. Conclusion There are many factors involved inthe change in our attitude to food, cooking and eating, of which only a fewhave been discussed in this essay. One thing that remains constant is that westill view our society through the lens of patriarchy therefore, whetherconsciously or unconsciously rely on gender stereotypes of the mother as thenurturer. While this is still largely true the last twenty or thirty years haveproved that the feminist ideals of women being able to have it all has notlived up to its promise. Women have had to rely on a flourishing food industryto help them cope with the domestic load as well as going to work outside thehome. While this has been celebrated by many women as releasing them from thekitchen and allowing them to have a career of their own, it becomes clear thatsociety has not been able to offer any real alternative to womens unpaid workin the home. The concern we have at present withfood, health, and eating has evolved as a consequence of new social patterns,globalisation, marketing, industry and state policy. As a society we must askourselves whether culturally we still put the responsibility for these issuesat the feet of women on the basic level that as the nurturers they areletting down their families. If that is so it then it is not until eachindividual takes responsibility for their own approach to food that things willchange for the better. BIBLIOGRAPHY Miller, T McHoul, A 1998, PopularCulture and Everyday Life Tansey, G Worsley, T 1995, TheFood System, a Guide Lang, T Caraher M, 2001, IsThere a Culinary Skills Transition? Data and debate from the UK about changes in cooking culture, Journal of the HEIA, Vol 8, No 2, 2001 Lury, Celia 1996, ConsumerCulture Observer Food Magazine, March 2005,Do the Science, The Observer 13/3/05

A Closer Look into the Boxer Rebellion

The Boxer Rebellion was one of the many periods of history that has almost been forgotten by Western historians despite its importance and impact in Chinese history. Eventually, information regarding this rebellion had resurfaced which some historians have considered to be mythical in the sense that some historians have concentrated the information regarding the Boxer Rebellion only on certain portions that they have deemed to be beneficial to the current society of the country.In line with this, this paper aims to provide an analytical report justifying that the Boxer Rebellion, although may have begun as a political and economical uprising, most of the efforts done during the Boxer Rebellion was to prevent Western culture and tradition from tainting Chinese culture, particularly in terms of religion. This paper will also provide evidence to justify as to why many historians have considered the current image of the Boxer Rebellion to be a myth.In order to present the analysis report with regards to the Boxer Rebellion movement comprehensively, a brief overview of Chinese society during the period when the Boxer Rebellion arose should be first discussed. The Boxer Rebellion first gained attention in the year 1898 (Ch'en 290). During this time, China was currently under the governance of the Qing dynasty. Unlike the Ming dynasty before it, the Qing dynasty was not comprised of Manchus, foreigners from Manchuria who obtained governance on China as a result of conquest.The Manchus, as how the Chinese called them, were viewed as both privileged and idlers, with majority of the Manchus consuming one-third of the total revenue of the country (Purcell i-ii). It was also during this period a shift on the basis of the country's economy from land acquisition to credit acquisition. In fact, Mark Elvin, author of â€Å"The Pattern of the Chinese Past† that was published in 1973 stated that usury, which was the term given to the act of controlling economic resources, became a â€Å"a more important source of social and economic power in the countryside than ownership of land† (as cited in Wakeman, Jr.202). Apart from this, international trade and commerce that were previously banned during the Ming dynasty were re-established (Van de Van 230). Despite the shift in economic power, many members of the lower class in Chinese society still did not enjoy the independence enjoyed by the richer farmers and land owners because the practices of the moneylenders did not provide those the peasants with what they had considered to be essential to their way of life.Instead, they viewed this change in the economic power in Chinese society as a fragile and false link between the Manchu rulers and the Chinese subordinates. As such, most of the uprisings that had occurred during this period of time have been linked to peasantry revolts whose goals centered on the quest to equalize the land and resources (Wakeman Jr. 202-03). The above stated situation th e China during the period of the Boxer Rebellion may have been the reason why many have associated this movement to be another peasantry revolt against the Manchu government.This was also supported by the fact that majority of the Boxers, as how they were called, were young male peasants, and that their revolt actions included stampeding into the cities and burning down blocks of the finest stores and offices of moneylenders (Liu 102). Furthermore, there have been only limited accounts on the Boxer Rebellion movement with these limited resources depicting the members of the Boxer Revolt as being hostile (Ch'en 290). While the characteristics of the Boxers were similar to that of other peasant revolts against the Manchu government, the aims and objectives of the Boxers Revolution was nothing similar.In fact, for a brief period in time, the Manchu monarchy – headed by Empress Dowager Cixi – supported the Boxers Movement (Liu 102). This is primarily due to the aims and ob jectives of the Boxers Movement. Because of the re-opening of international trade routes, many of the Chinese began to develop as sense of Xenophobia, which is, the fear of foreign rule. As international foreign trade blossomed, foreigners began to come in not just with raw items and other commodities, but also their own beliefs, particularly Christianity (Ch'en 290-91).Unlike the Westerners, the Chinese have patronized and supported their current government despite themselves being foreigners as well. This was because when the Chinese were brought under the rule of the Manchus, it was the Manchus and not the Chinese who assimilated themselves to the culture and society of Chinese to the point that if one would compare a Manchu and a Chinese side-by-side, only subtle differences can be viewed between them (Purcell 2). This is not the case with the Westerners who have been known to subtly invade other countries through the process of â€Å"cultural imperialism.† Cultural imper ialism has been defined as the process of a foreign country to impose in a coercive manner, usually through political and economical methods, their beliefs, customs and traditions to another country, usually one that they have deemed to be more inferior than they were (Dunch 302). In the case of China, through its trade activities with European countries, has been viewed to be a country that was static, as compared to the European countries where advancements in technology was at its peak (Purcell 3).As a result, missionaries began to flock into China and began to establish schools in the Shandong province (Liu 103-04). Eventually, many of the Chinese have slowly begun to view these foreign missionaries as a threat to their cultural identity, especially after the missionaries were slowly being granted diplomatic and military support from the Qing dynasty monarchy. The Manchu monarchy increased the ranks and privileges of the foreign missionaries. One example of this was the bishop s ituated in the Shandong province was given the rank by the Empress Dowager Cixi similar to that of the Chinese governor of the province.On top of that, the monsignors and the priests situated in various parts of China were regarded to have the same political power as the Chinese prefects and magistrates. Because of the political power that was granted to the foreign missionaries, they were able to handle their missionary work in a more convenient manner. Not only could they not be touched by members of the local government within the area that they are ministering, but also they had the authority to protect those who have been converted into Christendom against any actions made by local authorities that they consider as harassment on the part of their converts (Liu 104).The members of the Boxers have viewed the actions of the Catholic missionaries as a way not just to make their mark in their culture, but also as a slow, but steady method of overthrowing their monarchy and their gov ernment and invading them. The Boxers viewed Christianity as a form of heresy and against the teachings of both Confucianism and Taoism, which are the prominent religions in China during this period (â€Å"History in Three Keys† 8). It was for this reason that the Boxers launched a propaganda movement against foreign missionaries.As far as the Boxers were concerned, their propaganda movement was justified by the literary pieces that were centered in both Confucianism and Taoism. Perhaps the most influential of these lyric pieces was a lyric poem which they have believed was composed by the god Chi-Kung, who shared it to the Boxers through the medium. The poem referred to the Chinese Christian converts as people â€Å"who have lost all their senses† and whose â€Å"aim was to engulf the whole country† and to â€Å"deceive our Emperor† (Ch'en 292).The propaganda literature distributed by the Boxers echoed the message of the poem of Chi-Kung. These literatur e included notices that they boldly advocated, such as the message that â€Å"The heresy [heresy referring to the missionaries and their converts] has no respect for either gods or Buddhas† (Ch'en 293). Based on these propaganda, it is clear that the Boxer Rebellion Movement's aim was to wipe out foreign missionaries by any means possible in order to protect their beloved emperor and his family as well as the common people of China (Ch'en 293).Sadly, the government that they were trying to protect did not share in their vision. In the end, the Qing dynasty suppressed the Boxer movement and all forms of literature associated with the movement (â€Å"History in Three Keys† 15). There were a number of reasons as to why history presented the Boxer Rebellion more as a political revolution as opposed to a movement to protect the culture, government and people of China during the 19th century.One reason for this was that, as mentioned, all documents pertaining to the Boxer Mo vement, especially those that supported the Boxer Movement were destroyed. What were left were official documents and other forms of literature that were written by those who opposed the Boxer Revolution Movement. These documents depicted the Boxers as a group of illiterate individuals who were afraid of advancement and progress (â€Å"History in Three Keys† 15).But the primary reason for the difference of the viewpoint regarding the Boxer Rebellion Movement was on the historians themselves. While it is true that majority of historians document events that had occurred in a particular area during a particular period based on facts in order to provide the readers an objective viewpoint that is as accurate as the facts and evidences may allow them to, there remains some historians who have been considered by their colleagues as â€Å"mythologizers† (â€Å"The Contested Past† 82).These kinds of historians have been described as those who have a clear understanding of the past events and have access to the same evidences and facts that are available to historians, sociologists, anthropologists and the like. The difference lies in the manner on how they utilize these facts and evidences in their writings. Instead of providing the reader an objective, play-by-play account of the events that had occurred during a particular point in time, mythologizers have been known to utilize the facts and evidences to create an account of a historical event to serve another purpose.These purposes include political reform and psychological formation of the reader (â€Å"The Contested Past 82-83). Examples of this can be found with regards to the manner on how various authors whose works have long been considered as historical accounts on the Boxer Revolution. In one account which was entitled â€Å"The Boxers' Conquest of the Westerners,† the Boxers were described as a group of individuals who were superstitious and irrational.In fact, not much attenti on was actually given to this over the more noble reason for the revolt, which was the protection and preservation of Chinese culture from the changes being imposed by foreign missionaries. As a result, this historical account presented the Chinese as a people who, in a period when everyone else were trying to advance themselves, remained superstitious by believing that gods and deities still correspond through mediums in order for the people to do their bidding as well as a country whose people remained ignorant and even barbaric (â€Å"The Contested Past† 84).Chen's Duxiu's essay is another example of mythologization of the Boxer Revolution. In his essay, he firmly addressed and justified that the Boxer Revolution was brought about by the influence of Confucianism, Taoism and other religions present in China during that period of time has led to the Boxer Uprising. Duxiu further stated that since these religions are still prevalent in China to this very day, it would not be long before another Boxer Revolution will take place (â€Å"The Contested Past† 85).While this does have some truth in it, it is also not entirely accurate because Duxiu failed to take into consideration that one of the main reasons why the Boxer Revolution erupted was because of the imminent overthrow of the current monarchy ruling China brought about by the government itself by providing political power to a certain extent to the foreign missionaries. This allowed them to be in a position to choose on whether they would follow the rulings of the local government where they were ministering.In fact, the term â€Å"Boxer† Revolution by itself may be considered to be a form of mythologization. In his article, Lu Xun had presented it as a metaphor to present the ignorance of the Chinese during the 19th century in his statement â€Å"[†¦] if the Chinese don't learn the military art of using rattan shields, how can they protect themselves against firearms[†¦]â €  (as cited in â€Å"The Contested Past† 86). To summarize, the Boxer Revolution that occurred during the Qing dynasty was brought about by a number of historical events.The first was the experience of the Chinese towards foreign invasion. Although they were currently being ruled by foreigners from Manchuria, they did not fear that this would bring about a loss of their cultural identity and heritage. This was because the foreign rulers assimilated themselves into the Chinese culture and traditions to a point wherein Manchus living in China were not that different from the Chinese. The second historical event was the re-opening of international trade routes by the Manchus during the Qing dynasty that have been closed during the Ming dynasty.While this benefited the country economically with traders bringing in rare commodities in exchange for Chinese goods, it had also paved the way for European missionaries to enter the country, bringing in Christianity into China. This event has caused many of the converts to turn their backs from local customs and traditions, hence, their own cultural identity. The third was the decision made by the Manchu government through Empress Dowager Cixi to grant the foreign missionaries some form of political power. This proved to be the biggest threat viewed by the Boxer Revolt.The decision made by the Empress Dowager has not only provided the foreign missionaries some form of leniency which would allow them to practice their faith and to convert Chinese into Christianity more freely, but it also allowed the foreign missionaries not to adhere with the local government in the various provinces where they were ministering. This is because the political power granted by the Empress to the foreign missionaries has caused them to have the same political powers as those in the local government, if not higher.Based on the evidence presented, the preconceived notion that the Boxers were predominantly made out of peasants is ina ccurate. On the contrary, the evidence have suggested that the Boxer Revolution was actually a movement that was composed largely of educated individuals and since education was a privilege that was enjoyed by the elite during this period of time, it can be assumed that the Boxer Revolution was a revolution created by the elite.This conclusion has been based on the development of the aim of the Boxer Revolution which was to wipe out the foreign missionaries in order to preserve and protect the Emperor of China and its people. They had based this on literary pieces that were usually accessible only to the elite. Among these forms of literature were the plays, poetry and teachings of Confucius and Tao.It will be highly illogical to state that the Boxers were mainly comprised of illiterate individuals since the only way for these to become the basis of the Boxers Movement is if and only if these someone who is literate, that is someone who could both read and write, would be able to no t only understand these forms of literature but would have the capacity to disseminate these information to others.Also, the preconception that the Boxer Revolution was a revolt against the Manchu government has been disproved by the information presented in this paper as well. While it may be true that the Boxer Revolution was ultimately suppressed by the Manchu government, among the objectives of the revolution movement was to protect their Emperor and Empress Dowager. They had viewed the actions of the foreign missionaries as a step closer for cultural imperialism to become rampant in the country.Cultural imperialism refers to the act of members from a foreign country to bring in their own customs, beliefs and traditions into another country and would slowly assimilate this to the citizens of that particular country, usually through some form of political force. The most common method used for cultural imperialism is through religion. This was the case in the Boxer movement.

Indigenous Australian And Middle Eastern Cultures

Indigenous Australian and Middle Eastern cultures have many similarities when it comes to the factors that influenced their dietary choices throughout history and today. However with these similarities also came many differences as well. Traditions, religion, certain rituals, beliefs, outside influences and historical events were all huge factors that greatly influenced the dietary choices and the future development of each of these two cultures. Before the European invasion in the 1700’s, Indigenous Australians lived in tribes all over the country, with an estimated population of 750,000 people (Australian Museum, 2013). By 1901, less than 100,000 remained. Their deeply rooted belief and spiritual system, known as the Dreaming, was a†¦show more content†¦When Europeans first arrived, they brought with them their own culture and religion, that they then forced upon the indigenous, uprooting their 65,000 year old belief systems and changing their way of life, and in turn their people forever (Jalata, 2013). Western society has been influencing their culture ever since. Middle Eastern culture is also one of the world’s oldest cultures, and they too were semi-nomadic. Unlike Indigenous Australian culture, it is still very predominant today. They enjoyed a variety of very different foods such as dairy products like cheese, milk, and cream. Foods that were very rarely seen within indigenous communities in Australia. Meats such as lamb, cereals and grains, fruits and vegetables, and even fish are other traditional foods of the Middle East. Bread, rice and other grains were also a common staple in many regions. The Middle East is made up of many different countries including Turkey, Syria, Iran (formally known as Persia), Egypt, Saudi Arabia and Lebanon. For the most part their culture, religion and cuisine is similar due to generations of outside influences. Countries such as Russia, India, America, Spain and even their Middle Eastern neighbours have influenced their cuisine over the years with the introduction of foods such as tomatoes, yoghurt , dates and figs that were introduced to the Persian diet during the Arab invasion, and olive oil (Food in Every Country, 2010). Whilst both cultures have

Ethiopi A Poor Resource Country - 986 Words

The African country, more commonly known as the Horn of Africa, is a poor resource country that is in need of advanced medical care. Ethiopia is located in the east-central part of Africa. Healthcare options are limited, running water is scarce, mortality rates are continually increasing, nevertheless Ethiopia is continually making strides to solve these challenging issues. In the following portfolio, the author will examine structure and function of the major health care system while looking at the cultural practices that influence the health of the people in Ethiopia. Health Indicators In the healthcare system, the major problem is preventable communicable diseases and different nutritional disorders. A statistic from 2010 states, â€Å"More than 90% of child deaths are due to pneumonia, diarrhea, malaria, neonatal problems, malnutrition, and HIV/AIDS, and often a combination of these conditions† (Federal Democratic Republic of Ethiopia, 2010, pg. 3). These diseases are widely preventable, however, when the healthcare system is lacking, the people of Ethiopia are negatively impacted. In Ethiopia, the life expectancy for females is 62 years of age, and for males it is 65 years of age. The probability of a person dying under the age of five years old is 68 out of 1000. The probability of dying between 15 and 60 years of age is variant depending on gender. Out of a 1000 people, 250 females and 212 males, will die between 15 and 60 years of age. Healthcare status in this