Food, Gender, Culture

This is a study of the identification of women with carnality and nature in contemporary television advertisements, and the age-old social and cultural values that underpin this association. A selection of current UK television advertisements–for food, toiletry and ...

Gisèle Pineau's novels Un papillon dans la cité and L'Exil selon Julia create a translocational diaspora space through the semiotics of food in which North African and Caribbean cuisine become an important link between France and the French-speaking diaspora (the Caribbean, Africa, and Asia) amid the dispersal of exile and immigration. The economic and social marginalization of the African diaspora immigrants is compensated by the richness of their culinary traditions in which the mediating discourse of food becomes a trope of culinary nomadism. The novels focus on the anguish of exile, the pain of misguided loyalties, the difficulties of assimilation and adaptation, and the impact of globalization on the lives of the disenfranchised immigrants. At the same time, the novels celebrate the importance of orality, memory, and cultural resistance through the dynamics of food in the urban ghetto. Food becomes the language of creolization while providing the sometimes tenuous language of self-conception and identity. Food becomes a metaphor for diasporic continuity and cultural retention to provide a vibrant historical text.

Online advertising of ultra-processed food products is increasingly present in our daily lives. Brands use gender representations as a tool to influence purchases, but a lack of diversity in representations does not connect with people's different realities. Nonetheless, the literature has not yet thoroughly explored this topic. Therefore, this study employs a qualitative content analysis methodology to examine how audiovisual messages construct masculinities and femininities in 14 advertisements from the most popular ultra-processed brands worldwide. We have observed that male and female representations are organised according to different profiles related to hegemonic characteristics, with little diversity in terms of sexual orientation, age, ethnicity and body types. Despite this fact, the results also show some alternative discourses that could indicate a change in the brands' strategies to attract and retain consumer interest.

Donald J. Trump's reelection has intensified fear among Haitians and Haitian Americans, who face increased racist violence fueled by long-standing dehumanizing tropes. The accusation that Haitians are "pet-eaters" perpetuates centuries-old colonial rhetoric used to depict non-white individuals as subhuman, tracing back to the European conquest of the Americas. Invoking this trope perpetuates a history of weaponized racial myths to justify violence and exclusion.

Prevalence of obesity in 592 Greek pupils (7-15 years old) was investigated. Body Mass Index (BMI) was calculated and percentages of overweight and obese children in age groups were assessed. High percentage of Greek children is overweight and obese. Comparison of BMI between schools of Thessaloniki center and the suburbs and between boys and girls showed no statistically significant difference.

Scriveva Camilleri in La forma dell’acqua: «[…] L’acqua non ha una forma propria, ed è come tutti gli altri liquidi, che assumono questa in ragione del contenitore che li circonda, che li contiene […]». Nel suo romanzo del 1994, infatti, l’allusione è alla ‘verità’ e al fatto che questa può assumere qualsiasi forma. Ma sarà proprio il contesto in cui viene cercata a definire la sua forma, la sua dimensione. Definire quindi l’ambiente, le circostanze, le condizioni di un evento, può aiutare a definirne la pura verità e questa sarà tanto più vicina alla realtà quanto più ne sono definite le circostanze, l’ambiente e lo spazio. Ma l’Architettura non dovrebbe seguire gli stessi principi? L’Architettura non dovrebbe, similmente all’acqua di Camilleri, seguire la forma del suo contesto? L’Architettura non dovrebbe sapersi ad-domesticare di volta in volta secondo le forme dello spazio contenitore? Per anni ci hanno insegnato che è il luogo a fare l’Architettura, con il proverbiale genius loci, cosa complicatissima da comprendere e capire oltreché da rintracciare poi nel costruito. Tuttavia in questo ultimi anni faremmo quasi meglio a parlare di genius coci, come neologismo coniato dalla nostra società, dove ogni cosa sembra determinata da format televisivi che impongono diverse letture delle probabili dinamiche intorno al focolare domestico, divenuto linguaggio di una parte per il tutto ; dunque la 69cucina come rappresentazione della casa, come luogo di socializzazione, e anche come rappresentazione di se stessa: tutto in uno. Per Frank Lloyd Wright, il cuore della casa era costituito dal focolare attorno a cui ruotavano tutti gli ambienti. Crediamo che oggi non sia più così. Ora la cucina è divenuta uno spazio sociale, di incontro-scontro, dalle dinamiche personali e familiari alle relazionali aperte; è il luogo dove tutto accade, tutto si compie, tutto prende forma; la cucina nel tempo è stata sdoganata passando dai bassifondi (spesso esterni all’abitazione) spesso rappresentata come il cuore di un habitat fatto per cucinare, da sedicenti chef che ne dettano umori e tenori fra neo-linguaggi, costumi e sapori. Cucinare è certo un progetto, ma prima di questo la cucina (luogo) deve essere la rappresentazione progettuale dell’io, prima individuale poi collettivo, incrocio di tendenza e di stile, crocevia di comunicazione interna ed esterna  quasi come il salotto buono della nonna. L’ambiente cucina diviene così a buon merito la vera rappresentazione del luogo a cavallo fra la casa privata e la casa pubblica, finestra di dialogo con l’esterno. Il vero luogo dove orbita quel genius prima citato.

“Dē Rē Coquinariā”, Antik Çağ’dan günümüze eksiksiz olarak ulaşan, Avrupa’nın Eski Batı medeniyetlerine ait en eski yemek kitabıdır. Kitabın büyük bir kısmının MS 1. yüzyılda Marcus Gavius Apicius tarafından yazıldığı ve 4. yüzyılda bir derlemeci tarafından ilave edilen tariflerle son hâlini aldığı düşünülmektedir. Eski Yunan mutfağıyla zenginleşmiş bir İmparatorluk Dönemi Roma mutfağını yansıtan bu eserde dört yüz seksen tarif bulunmaktadır. Bu tarifler yemek, içecek (/içki) ve tatlı tariflerinden, sos tariflerinden, besinleri muhafaza etme yöntemlerinden, yemeği daha lezzetli hale getirme yollarından ve mutfak kültürüne yönelik çeşitli tavsiyelerden oluşmaktadır.

Kitaptaki tarifler tüm edisyonlarda yer aldığı şekliyle çeşitlerine göre on ayrı bölümde sıralanmış; bölüm başlıkları aslına uygun şekilde tercüme edilerek adlandırmaya ve sıralamaya sadık kalınmıştır. Kitabın tercümesinde yararlandığımız edisyonda (Giarratano & Vollmer) yer alan ve otuz bir tarif ile altı kısa malzeme listesinden oluşan otuz yedi maddelik Vinidarius seçkisi, MS 5. veya 6. yüzyılda yaşamış Vinidarius adlı bir derleyiciye ait olup tercümeye on birinci bölüm (kitap) olarak dâhil edilmiştir.

Çevirmen: Elif Burcu Özkan
Yayın Tarihi: 21.03.2025
ISBN: 9786256194205
Sayfa Sayısı: 199

Este trabalho pretende refletir sobre alguns aspectos do trânsito do religioso como formador da memória feminina, as circularidades das receitas são refletidas nas circularidades das letras que deixam de ser escritas à mão e emigram para o impresso. Fundamenta-se ainda na discussão sobre conceitos, critérios e aplicabilidade das receitas, visando a propor alguns parâmetros metodológicos que lidam com a questão da história social da comunidade de falantes/escritoras, das relações intertextuais entre o gênero textual de receitas manuscritas e nos suportes impressos de jornais, revistas recortadas e coladas nos suportes de cadernos e álbuns de economia doméstica 2 de mulheres residentes na Paraíba, no século XX.

Abstract art, often dismissed as depicting "nothing," challenges traditional notions of meaning and representation by engaging viewers in profound philosophical and phenomenological inquiry. This essay examines the significance of abstract art as a medium for introspection, moral reflection, and a deeper understanding of human perception. Through reductionist aesthetics, the rejection of figuration, and the participatory nature of its experience, abstract art reveals coherence, integrity, and truth. By exploring the works of thinkers like Adorno, Merleau-Ponty, and Krauss, this essay argues that the "nothingness" of abstract art paradoxically embodies profound potential and transformative engagement.

This article delves into the intricate themes of trauma, memory, and female empowerment within the realm of postcolonial literature. By examining Edwidge Danticat's "Breath, Eyes, Memory," it highlights the intergenerational cycle of trauma and the pivotal role of narrative in healing and resistance. The study deals with how trauma influences identity and social traditions, particularly for women in diasporic communities, and emphasizes storytelling as a powerful tool for overcoming the suffering and silence.

Berytus is an international peer-reviewed journal devoted to archaeological studies on Syria, Lebanon and neighbouring regions, and will also publish articles in related fields. Berytus is published annually by the Faculty of Arts and Sciences of the American University of Beirut (AUB).

The articles by Olga and Pavel Syutkin published in The Moscow Times (May - Oct., 2023). Translated by Michele A. Berdy. «Russian Cuisine - history and modernity. Part IV» was commissioned especially for an English-speaking audience. It is a compendium of recipes that were developed during Russian history. The authors have compiled some of the best recipes from the Pre-Revolutionary and the Soviet era in their articles in The Moscow Times (May. - Oct.,2023). Each recipe is introduced by a story that puts the dish into the cultural, economic and political context that produced it, showing how Russian cuisine evolved over recent centuries.

In early 2016 students at the University of Worcester were set the task of creating an adaptation of Verdi’s La traviata, a work which they knew from having seen the production by Richard Eyre live streamed from the Royal Opera House, at the Odeon Cinema in Worcester. The majority of students attested that this was their first encounter with opera and many were not looking forward to the project. This paper will describe and examine the process of adaptation and will reflect on how the mediated experience of the opera informed the final live production. It will also examine how the devisers of a new work, called Violetta Undone, considered the inclusion of musical and dramatic themes from the opera, as well as how they considered matters of relevance to contemporary audiences. The paper will furthermore consider how this process of undoing the opera not only fulfilled the requirements of the module (to learn about the processes of adaptation) but also brought the students closer to ...

La traviata opposite a series of misunderstandings: What was Verdi aiming for when he chose to present to the public of his time a then completely modern literary work? Why did the management of the famous Venetian theater La Fenice react to his ideas? What is the reality surrounding the “unsuccessful” premiere of the opera and why do we still not translate the title of the opera?

Türklerde erkek çocuklarına güçlü hayvan adları verilmesi bir gelenek hâlini almıştır. En yaygın ve bilinen adlardan biri olan arslan günümüzde de sıkça erkek çocuklarına ad olarak verilmektedir. Alp Er Tonga adındaki tonganın kaplan cinsinden bir hayvan olduğunu da Kâşgarlı'dan öğrenmekteyiz. Kız çocuklarına da çeşitli hayvan isimleri verilmiştir. Alp Er Tonga'nın kızı olan Kaz buna bir örnektir. Geçmişin izleri tamamen silinip kaybolmaz. Değişimler, dönüşümler söz konusu olsa da bir yitip gitmeden bahsedilemez. Zamanın yıkıcılığı karşısında gelenek bir yolunu bulur ve yaşamaya devam eder. Bunlardan biri de kutsal kaz figürüdür. Türk destanlarında, Dede Korkut'ta gelinler, kızlar güzellik bakımından kaza benzetilirken günümüzde ise kız çocukları için kaz evladı biçiminde kullanılır olmuştur. Destan geleneğinden halk hikâyeciliğine geçiş dönemi eseri ve 15. yüzyılda yazıya geçirildiği kabul edilen Dede Korkut Hikâyeleri'nin anlatıcısı olan Korkut Ata'nın kimliği ile ilgili tarihî kaynaklarda farklı bilgiler bulunmaktadır. Bu kaynaklardan biri olan Seyahatnâme'de Evliya Çelebi Korkud Han'ın mezarının Ahlat'ta bulunduğunu belirtir. Bu yazıda Van Gölü çevresinde özellikle Dede Korkut yurdu Ahlat'ta kullanılan bu ifade biçimi üzerinde durulacaktır.

Understanding consumer perceptions of meat alternatives is key to facilitating a shift toward more sustainable food consumption. Importantly, these perceptions may vary according to the characteristics of the consumer (e. g., preferences, motivations), the product (e.g., sensory attributes) and the encounter (e.g., how the meat alternative is presented/framed). Qualitative and quantitative methods were applied to examine consumer perceptions of five proposed alternatives to meat: legumes, tofu, seitan, lab-grown meat, and insects. In Study 1, 138 participants provided free associations with regards to conventional animal proteins (e.g., red/white meat, fish) and the five alternatives. Three profiles of consumers were identified: (1) hedonically motivated meat eaters uninterested in meat substitutes; (2) health-oriented meat eaters open to some meat substitutes; and (3) ethically conscious meat avoiders positively oriented to most meat alternatives. In Study 2, the presentation of the product was experimentally manipulated: 285 participants evaluated the same five meat alternatives along several dimensions (e.g., edibility, healthiness), either when framed as an individual product or as part of a larger meal. Overall, most meat alternatives benefited from a meal framing, with the notable exception of legumes, which benefited from an individual framing, and insects which were evaluated quite negatively regardless of framing. The present findings suggest that there is not a single way to frame all meat alternatives that will improve their appeal to all consumers.

In the present study, with the help of Eritrean examples, the author discusses how objects and visits become a means of expression for relationships and social connections. In Tigrinya society, kinship and friendly relationships have great signifi cance, their preservation is secured by frequent visits, meetings and phone calls. They are completed by gifts, the sharing of food, contributions and loans, which move between the individuals within society, in the form of objects and money. Every transaction and exchange signifi es the quality of a relationship and an event. Starting with a summary of theories that has infl uenced her ideas of gift-giving, the author continues with a discussion of the types of gifts she has seen in her Eritrean fi eld, and presents the argument that the movement of objects in society signifi es the intensity and quality of social bonds and the relationship between the specifi c individuals involved. She also attempts to map patterns of commonality. This is followed by a discussion, in which-through interpreting objects, individuals, and occasions as signifi ers-, she endeavours to outline some general characteristics of Tigrinya society.

In the present study, with the help of Eritrean examples, the author discusses how objects and visits become a means of expression for relationships and social connections. In Tigrinya society, kinship and friendly relationships have great signifi cance, their preservation is secured by frequent visits, meetings and phone calls. They are completed by gifts, the sharing of food, contributions and loans, which move between the individuals within society, in the form of objects and money. Every transaction and exchange signifi es the quality of a relationship and an event. Starting with a summary of theories that has infl uenced her ideas of gift-giving, the author continues with a discussion of the types of gifts she has seen in her Eritrean fi eld, and presents the argument that the movement of objects in society signifi es the intensity and quality of social bonds and the relationship between the specifi c individuals involved. She also attempts to map patterns of commonality. This is followed by a discussion, in which-through interpreting objects, individuals, and occasions as signifi ers-, she endeavours to outline some general characteristics of Tigrinya society.

Women's Food Matters "This groundbreaking interdisciplinary feminist study offers a new perspective on how, and why, women's food matters throughout history and in our contemporary world. As one of the first studies to combine a focus on food production, processing and cooking, on food cultures and food systems, Swinbank puts women's knowledge and creativity at center stage in the reproduction and transformation of culture and agriculture. Women's Food Matters provides a theoretically rich contribution that is jargon-free, making it an appropriate choice for classes at any level, as well as for the general reader. Destined to 'stir the pot' of contemporary food studies.

ÖZ İnsanlığın başlangıcından itibaren üretimi, tüketimi, ulaşımı, sunumu, kutsallığı gibi pek çok açıdan ele alınan yemek, içine doğulan toplumun kişiye yüklediği kültürel unsurlardan biridir. Kültürel bir unsur olarak yemeğin hayati önemi, insanlık tarihinde çeşitli dönüm noktalarını belirlemiştir. Buna göre, insanların ilk besinleri olarak deniz ürünlerini tüketmesinden avcı-toplayıcıya dönüşmesi, avcı-toplayıcıdan çobanlık/besiciliğe ve tarım dönemine geçişin hepsi, besinin temin edilmesinde hayatta kalmaya yönelik insani çabayı işaret eder. Planlı avlanma, insanın toplulukla hareket etmesini mecbur kılmıştır. Sırasıyla ateşin kullanımı, hayvanların evcilleştirilmesi ve tarımın ortaya çıkması; çeşitli dinsel inanç ve pratiklerin gelişmesine, aydınlatmaya, yemeklerin pişirilerek yenmesine, çoban/besici devrimine, yerleşik toplum düzeninin, yazının, kentleşmenin ve toplumsal sınıfların ortaya çıkmasına neden olmuştur. Bu gelişmeleri bir kırılma olarak değerlendirdiğimizde, bu kırılmaların her biri gerek insanın fiziksel evrimini gerekse toplumsal örgütlenmelerini doğrudan etkilemiştir. Hayatta kalmaya yönelik beslenme alışkanlığının bir noktadan sonra sadece hayati olma özelliğini yitirdiğini söylemek mümkündür. Yemeğin kültür tarihi içerisindeki yerine dair tarihî kaynaklardan (yemek kitapları, kayıt defterleri vb.), arkeolojik kazılardan ve yerli toplulukları inceleyen antropologların ortaya koyduğu çalışmalardan çeşitli bilgileri edinmek mümkündür. Bunların yanı sıra geçmişten günümüze ulaşan, bugün edebiyat tarihi içerisinde değerlendirilen metinler de yemek kültürüne dair bilgiler içermektedir. Bu tür eserler, ortaya çıktıkları toplumun aynası niteliğinde olduklarından ister sözlü kaynaktan beslensin isterse yazılı olarak ortaya çıksın toplum yapısı hakkında bilgi verirler. Bu çalışmada, Dede Korkut (DK) ve Kutadgu Bilig (KB) eserleri yemek kültürü üzerinden değerlendirilecektir. Bu iki eserin seçilmesindeki neden, Türk kültürünün iki farklı toplumsal örgütlenme modelini temsil etmeleridir. DK ve KB edebî olarak bakıldığında türleri, içerikleri, üslupları, eserlerin oluşumları ve en önemlisi aktarım ortamları açısından farklılık gösterir. Eserlerdeki bu farklılıklar, onların farklı toplumsal örgütlenme modellerinin bir çıktısıdır. DK göçebe, KB ise devletleşmiş bir toplumun aynası niteliğinde eselerdir. Burada dikkat çekici olan şey, Türklerde uzun bir süre bu iki farklı toplumsal örgütlenme biçimlerinin varlığını sürdürmesidir. Orta Asya'da Karahanlı Devleti gibi tarımsal üretim sebebiyle yerleşik düzenin, kentleşmenin ve toplumsal tabakalaşmanın görüldüğü devlet yapılanmalarının yanında yaklaşık aynı dönemlerde Oğuzlar gibi göçebe topluluklar da vardır. Türk tarihinin aynı gelişimsel ve homojen bir evrim modeli üzerine konumlandırılamayacağı, sadece tarih disipliniyle ilişkilendirilen metinlerde değil bugün edebiyat tarihi içerisinde hem dil hem edebî özellikleri açısından değerlendirilen yazılı kaynaklardan da anlaşılmaktadır. Bu anlamda metinlerde yer alan besinlerin, kurulan sofraların, yenen ya da dışlanan yemeklerin, kendi tarihsel sosyal örgütlenme bağlamları içerisinde, yinelenen ve değişen anlamlarıyla birlikte değerlendirilebileceğini söylemek mümkündür. Çalışmada adı geçen metinler üzerinden hem göçebe yaşam biçiminde hem de yerleşik toplumsal düzende yemek kültürünü nelerin şekillendirdiği, yemek yemenin toplumsal ilişkiler ağını nasıl düzenlendiği, otoriter yapıyı ve toplumsal statüyü nasıl belirlediği üzerinde durulacaktır.

The fundamental difference in focus between the fields of sociology and psychology, notably between discriminatory processes and cognitive processes, has limited attempts to consider intersectionality and Social Identity Theory (SIT) together. The aim of this chapter is to address this gap by combining intersectional and SIT approaches, recognizing their contributions and identifying issues and gaps. The chapter provides an overview of the epistemological and ontological differences between the two fields and the divergent ways intersectional and SIT scholars conceptualise individual and collective identity/ies. Close attention is given to the way multiple identities and groups are construed and interpreted. The chapter highlights the significance of conceptualizations of emergent identities, hybridity, practices and space for the study of identity. The discussion concludes with examination of how studies on spatial contexts of racialised masculinity and the bodily experiences of racialised men can enhance understandings of individual identity negotiations and group processes in specific locations.

It is often thought that the Great Phoenician Temple of Astarte (Temple 1, Floor 3) should be dated at 800 B.C. (Karageorghis 2005), thus proving the definite momentum of the Phoenician settlement in Cyprus at Kition, which would be therefore a colony politically dependent from Tyre. Apart from the historical problem, whether there has been a Phoenician colonization in Cyprus promoted by Tyre or not, denied by Iacovou (Iacovou 2021, 292-299; 306; Fourrier 2016, 132)1, which cannot be solved without the written sources and the tradition of Flavius Josephus going back through Menander to the Tyrian Annals and the King's List, this chronology is too approximative, based on the grounds of the discovery in 1969 of a fragmentary Red Slip Phoenician vase found in the temple courtyard (in the destruction layer and not in the bed of foundation), engraved with a dedication to Lady Astarte and dated by P. Bikai even in 750 B.C. (Bikai 2003, 10). This is only the terminus ante quem for the building of the Temple of Astarte. From Justinus-Pompeius

This paper presents the results of an ethnobotanical study in the upper region of the Pisuerga River in Palencia, Spain. The study was carried out by conducting semi-structured interviews of 50 residents above the age of 52. The total number of use reports was 2,879; 839 refer to plants used in human food and 247 are related to plants used in animal feed. Forty-two wild species have been cited for human consumption: 45.2% of them are exploited for their fruit, 33.3% are eaten as vegetables, and 28.6% are used to produce liqueurs. Twenty wild species have been cited as animal feed, six of which are also used as food for human consumption and 90% as fodder or hay. Of the species, 20% are used for their fruit, whether fresh or dried. The species of the highest interest for human consumption in the region were Corylus avellana, Prunus spinosa, Fragaria vesca and Sorbus aria. The plants that were cited most often as animal feed are Asphodelus albus, Quercus petraea and Q, pyrenaica. Conopodium pyrenaeum, locally called ajuérjano in Spanish, a common name unique to the region ("pignut" in English), was cited by more than 50% of interviewees. Conopodium majus is consumed in nearby regions. Conclusion: Wild food plants gathered in the region are not the population's main source of nutrients, but they are important resources that can be used to diversify recipes.

Multiple student initiatives were developed in the Medical School of the Aristotle University of Thessaloniki, under the guidance of the Laboratory of Primary Health Care, General Practice, and Health Services Research, as an answer to the increasing needs of the Greek National Health System during the pandemic. In one group, students were responsible for the phone call communication with patients of certain areas to book an appointment for a rapid test, announce the results of the test, monitor the symptoms and the health condition of patients with mild COVID-19 and inform the GPs of the health centers. At around the same time, in another group, senior medical students were enlisted as volunteers, and they were distributed to seven vaccination centers in two different Health Districts of Northern Greece. The vaccination process was significantly facilitated by the support of students in the initial data collection and recording of the personal medical history of the incoming citize...

Based on the issue of the genesis of subjectivity, the authors of the article turn to the Hegelian model, which captures the two-sided and fundamentally changeable nature of the relationship between subject and object. The article substantiates the idea that imagination, being considered outside of the context of psychologization or reduction of it only to the reproductive aspect, is a source of binary differences fundamental to philosophical thought. Following Hegel’s dialectical method, the authors note that the presence of the image already indicates the difference between the two dimensions of consciousness and knowledge. The image expresses the primary truth of substance and, at the same time, the way it is subjectively given. There is a differentiation of the subjective moment of Being with the realization of fantasy. All formations of Spirit are interpretations of the figurative series, primal scenes, the analog of which was studied by classical psychoanalysis. From this pers...

Opera is often perceived as an elitist genre of music, admired by snob bish traditionalists and greatly suspected by radical feminists. By viewing opera as an innovative avenue for lament over tragic and sinful human reality long be fore any formal feminist critique, the essay examines the creative role of opera as a mode of encouragement for a different theologia prima-worship in music as otherwise than intellectually satisfying certain theological assumptions. The risky speech of operatic lament as inverted ecstatic praise of the triune God af firms the relevance of critical attention toward the praise of God that, deprived of lament, risks becoming an inauthentic and vacuous worship.

Gender Studies scholarship has argued that one significant way contemporary hegemonic masculinities are constructed and reinforced is through meat consumption. Conversely, plant-based diets such as veganism and vegetarianism are considered feminine. This paper builds on an emerging body of research that traces this gendering of meat and plant-based diets to British colonialism in India. Drawing on ecofeminist and postcolonial theory, it shows how British colonizers feminized Indian dietary cultures, specifically Hindu vegetarian diets, to reinforce their own sense of masculinity. Through critical analyses of marketing and media, it demonstrates how these colonial gendered food images continue to populate contemporary imaginations. Finally, it considers some potential current implications of these constructions of diet and gender, including the effect of a patriarchal food system on the climate crisis.

There is nothing in claiming that the "new" is central to creolization theory,l As this theory's core, newness marks creolization's generative and creative capacity. Indeed, it is because creolization produces the new that scholars see as more than a past historical process. To bear witness to colonial violence without reducing creolization to mere colonial collateral; to articulate creolization as resistance without denying the past violence that marks its beginnings; scholars theorize creolization as and colonialism. "Loss and the creation of something new," as Lorna Burns claims, are "the heart of creolization theory."] This chapter analyzes creolization's capacity to produce the as a liberatory force. On some accounts, creolization emerges as the Other to capitalist, colonial logics of domination and homogeneity. Because it is taken to embody newness-and correlatives such as openness and diversity-creolization is understood to be a liberatory practice that challenges Western ideals of sameness, identity, and purity. While scholars provide different accounts of creolization, they typically affirm that the new is not only possible but also perpetually ongoing. Indeed, they often do not question creolization's capacity to produce the new; nor do they tend to ' challenge the claim that its new is liberatory.s These suppositions raise a crucial question: to what extent can creolization's new resist these ideals when it occurs capitalism? Scholars acknowledge that creolization emerges out of capitalist colonialism. Whether the global character of capitalism is described as resulting from colonialism, or colonialism from capitalism's expansionist tendency, colonialism is generally understood to be co-eval with capitalism's global 27

Όλοι οι φοιτητές και το προσωπικό του ΠΘ φοράνε σωστά (κάλυψη ρινός και στόματος) και υποχρεωτικά μάσκα ΣΕ ΟΛΟΥΣ τους εσωτερικούς χώρους του Ιδρύματος ΧΩΡΙΣ ΚΑΜΙΑ ΕΞΑΙΡΕΣΗ. Στους εξωτερικούς χώρους εφόσον δεν τηρούνται αποστάσεις τουλάχιστον 2 μέτρων πρέπει επίσης να χρησιμοποιείται μάσκα.

Phsieurs textes de h diaspora cari-bPenne exposent des styles alternatij'i de maternage dur li lhbsence physique de h mtre. A travers le maternage communal et /'auto-maternage, ces textes montrent desjlhs qui retrouvent un mondeplus naturelavec une vision et un savoir critiques accrus, avec en mCme temps, une gPnPaIogie~minine nouvelle quoique modz@e.

Black women are often portrayed (and even stereotyped) in contemporary western cultures as the matriarchal foundations of their families, instilling faith, culture, and wisdom in their children. Benefiting from their mothers' life experiences, black children learn ways to survive and surpass moments of racism and oppression within their daily existence. The mother's presence delivers crucial knowledge to subsequent family generations. This generational wisdom strengthens the family, enabling children to succeed often where their mothers could not. However, a recurring maternal loss pattern also has a rich history within black female diaspora literature. This pattern occurs transnationally, traversing literary genres and time periods. Linking many of the first English narratives and writings of enslaved black women to nineteenthand twentieth-century autobiography, literature, and popular fiction, the written pattern of maternal loss shares an injury that has been perpetrated ...

This study focuses on gender and home economics education in the contexts of Ghana and Finland. The aim is to identify potential opportunities to understand how home economics education can promote gender equality in society. This research analyses how homeeconomics teacher students at two universities perceive gender in relation to home economics education, particularly in basic-level education, and how they assess the potential of home economics education to advance gender equality in their respective contexts. The data were drawn from Finnish teacher students' (N=16) online discussions during a course on gender and home economics and from two focus group discussions with Ghanaian home-economics teacher students (N=16) and subjected to qualitative content analysis. Instead of highlighting the gender-related differences in the Ghanaian and Finnish cultural contexts, the focus is on investigating students' understanding of the prevalent gender roles and structures.

This paper argues that the boundary between postmemory and rememory might not be as easily distinguishable as made out to be by firstly analysing identity as either ‘auto-identification’ or ‘allo-identification’ in the terms of Eve Kosofsky Sedgwick which Hirsch respectively uses to distinguish rememory from postmemory. It draws a parallel between Weisel-Barth’s discussion of the ‘fetish’ in Great House and the ghost of Beloved considering that both are essentially a materialisation of unspoken trauma passed down to the second-generation. Although both prime examples of postmemory and rememory, it is still useful to point out the similarities between the two because in the end, Holocaust trauma and the legacy of slavery are not entirely ‘separate’ nor ‘unique’ as Rothberg point out.

Rabillard has united Not Not Not Not Not Enough Oxygen, Fen, Lives of the Great Poisoners, The Skriker, Far Away and We Turned on the Light as Churchill's ecological dramas, which is an umbrella term for plays with environmental concerns. (Rabillard 88) The plays she terms "ecological dramas" could just as well have been termed dystopian, the difference is that I am looking into how Churchill is using the environment as a metaphor in the play, not how the ecological crises might be a reflection of environmental concerns in general. What I have done instead is combine dystopian with female, to unite both ecological and political issues with feminist issues in ecofeminism, because Churchill feels: "strongly about both [feminism and socialism], and wouldn't be interested in a form that didn't include the other." (Aston and Diamond 4) And even though socialism is not equal to ecological, I will argue that they are similar, that nature is always a reflection of both the ways in which humans let issues of the politics harm nature, and the emotional and familial states of the relationships in Churchill's plays. Not Not Not Not Not Enough Oxygen is usually discussed alongside Churchill's other radio plays at the time, and therefore the focus is usually on mental problems, and not as a feminist or dystopian play. Since it is also one of her earliest plays, coming out before Top Girls and her success with that, it was not published until 1990 in the anthology Shorts, and because of this, Elaine Aston stated in 1997: "the 'beginnings' of her writing career have not, as yet, received all the critical interest due to them from women's studies." (CC 15) Even now, twenty years later, there has not been a lot of critical writing on Not Not Not Not Not Enough Oxygen, but I will use what there is, mainly basing my argument on Savilonis, and her article ""She Was Always Sad": Remembering Mother in Caryl Churchill's Not Enough Oxygen and A Number." Top Girls is the play with the most criticism, and is most often discussed in contrast to other plays. I have chosen to use Top Girls as the basis of my argument, because I also think it is such an important play when it comes to Churchill's feminist perspective, as well as it has a clear dystopia for women. The Skriker I have chosen also because it is such an important play in Churchill's body of work, and it also combines feminist issues with a clearly dystopian world. Far Away is another clear dystopia, and A Number is in addition to having a clear dystopia, a similar play to Not Not Not Not Not Enough Oxygen. Since the two plays have so many similarities, they are interesting to compare and contrast, and to see what has changed in Churchill's thinking in the 31 years in between writing those two plays. Both Not Not Not Not Not Enough Oxygen and A Number are also interesting because they present dystopias where the female is absent. Love and Information and Escaped Alone I have chosen because they are two of Churchill's most

The twenty-first century, barely two decades old, has already seen the production of two highly acclaimed modernist operas about troubadours, Kaija Saariaho and Amin Maalouf's L'amour de loin (2000) and Written on Skin (2012), by George Benjamin and li brettist Martin Crimp. The troubadour has been invoked repeatedly in Western culture as a nostalgic figure representing an idealized past and purity of poetic expression, a kind of anti-Pierrot. The librettos of both operas depart from troubadour razòs, thirteenth-centu ry biographical accounts that tell the true story of the genesis of specific troubadour songs, a historically "authentic" move that appears to affirm an attitude of nostalgia for the lost Middle Ages. While L'amour de loin largely delivers on this affirmation, Written on Skin treats its medieval source in a radically different way. The story is told from a van tage point outside historical time, so medieval and modern times are equally distant and can be referred to with equal ease and ahistoricity. Text, music, and stage design fore ground similarities between the medieval and modern, collapsing historical distance and underscoring commonalities between the medieval and the modern. Drawing on recent literary-critical uses of the metaphor of historical time as a palimpsest, in which historical moments are superimposed, never entirely erasing what is underneath, the chapter sug gests that the opera effects a striking reversal in which the future, not the past, is the ef faced text of the palimpsest. Thus the nostalgia of the opera can be read, paradoxically, as that of the past toward the future.

artigo oferece uma nova forma de entender a Ásia Central ex-soviética a partir da intersecção entre a minha própria etnografia e o pensamento de Édouard Glissant, que elabora o conceito de rizoma de Deleuze e Guattari. O meu argumento é que é possível analisar as identidades da Ásia central, a forma como elas são vividas e exibidas, politicamente sem recorrer ao papel que o Estado desempenha na vida cotidiana, virando do avesso a abordagem centrada na antropologia do Estado. A relacionalidade é apresentada como a alternativa rizomática numa análise não essencialista de identidades que trabalham de forma independente de qualquer influência de cima para baixo vinda do Estado.