In the Rustic Kitchen: Real Talk and Reciprocity

Heatherington, Tracey

doi:10.2307/3773880

Cited by 10 publications

(4 citation statements)

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“…7. For further discussion of links between hospitality and politics at Orgosolo, see Heatherington (2001b). 8.…”

Section: Resultsmentioning

confidence: 99%

SIN, SAINTS, AND SHEEP IN SARDINIA¹

Heatherington

2006

Identities

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Narratives of Catholicism, gender, and criminality are entangled with social constructions of 'resistance' to a new Gennargentu National Park on areas of traditional common lands in central Sardinia, Italy. Embodied identities are strategically implicated in moral discourses of grassroots opposition to a park. The notion of Sardinian resistance as a form of cultural authenticity is rooted in a local sphere of social practices and expectations that are not shared by the wider Italian or European public. Ethnography in the town of Orgosolo demonstrates that a 'politics of the weak' can reframe relations of authority in local spheres and work to empower cultural recognition and control over common lands. Transgressive acts of violence, however, highlight embedded tensions, ambiguities, and disruptions in local identity practices. The gendered construction of cultural discourses in Orgosolo points to the paradox of a politics that seeks to affirm the authority of embodied traditions yet actually perpetuates ambivalent stereotypes based on cultural essentialism.

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“…7. For further discussion of links between hospitality and politics at Orgosolo, see Heatherington (2001b). 8.…”

Section: Resultsmentioning

confidence: 99%

SIN, SAINTS, AND SHEEP IN SARDINIA¹

Heatherington

2006

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“…Hospitality practices are a kind of Maussian 'total social phenomenon' (Mauss, 2002(Mauss, [1925) providing an angle from which to observe various social mechanisms: gender and generational divides, people's articulations of present and past world affairs, the relationship between individuals and the surrounding space. Talks taking places around the Georgian table -whether as formalised toasts pronounced by the tamada, or as more spontaneous conversations between tablemates -provide supra participants with a multitude of voices recalling and enacting features of the national history and culture, arguing for specific positions with regard to politics and society, and telling anecdotes and jokes (Heatherington, 2001;Muehlfried, 2006).…”

Section: Methods and Perspectivesmentioning

confidence: 99%

“…Hospitality's excesses are a meaningful way to regulate social relationships within a community, at the local, regional, national and transnational level. Lavish hospitality to which foreign visitors are treated is a strategy to overcome the threat posed by the guest's otherness (Pitt-Rivers, 1968; see also Heatherington, 2001;Morris, 2016;Sorge, 2009). Historically, Georgia has been vulnerable to penetration and domination from outside (Rayfield, 2013).…”

Section: The Excesses Of Georgian Hospitalitymentioning

confidence: 99%

“…Largely taking place in the private domestic realm, hospitality is underpinned by publicly shared norms through which people negotiate their personhood both as individuals and with regard to their positions within a community, at the local, national and transnational level (Herzfeld, 1987;Shyrock, 2004). Moral, cultural and social boundaries separating the community's insiders and outsiders are largely drawn on the basis of people's competence in providing and reciprocating hospitality (Heatherington, 2001;Sorge, 2009). This article draws upon the moral tensions at work in these practices to argue that individuals' and social groups' engagement in hospitality and its attached moral evaluations are fundamental in the making of what is perceived to be a 'good person' (k'argi adamiani) within a community built on specific values -be it the family, the village, the neighbourhood or the national community.…”

Section: Introduction: Framing the Moralities Of Hospitality Practicesmentioning

confidence: 99%

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Excessive hospitality: Personhood, moral boundaries and domination around the Georgian table

Curro

2019

Journal of Consumer Culture

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This article investigates the making of personhood through conspicuous hospitality practices in the Republic of Georgia, focusing on how this process has underpinned moral boundary drawing in Georgia’s recent history – from the late Soviet era, through the 1990s, to the years following the Rose Revolution in 2003. Largely perceived and defined as tradition by local people and external observers, hospitality is a powerful device to organise social relationships and exchanges in the community. Excess is a fundamental feature of hospitality practices: people spend many hours around the table displaying, offering and consuming plenty of food and alcoholic drinks and engaging in conspicuous bodily gestures and speech. Analysing literary and media sources and data collected through participant observation and follow-up interviews, the article explores the way in which shifting moral boundaries drawn upon hospitality practices have transformed domination and counter-domination patterns in Georgian society. From a unifying marker of Georgians’ positive distinctiveness vis-à-vis other people, hospitality’s excesses became a token of increasing socio-economic inequality. The analysis contributes to the understanding of consumption, especially in its excessive aspects, as a fundamental element in the making of individual and collective personhood, which, in turn, shapes boundaries of exclusion and inclusion within and across smaller and larger communities.

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