"Let's Eat Chinese!": Reflections on Cultural Food Colonialism

Heldke, Lisa

doi:10.1525/gfc.2001.1.2.76

Cited by 22 publications

(9 citation statements)

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“…Some food scholars have argued that this topic was neglected because food is too physical or transient to warrant consideration ( Kaplan 2012 ;Telfer 1996 ). Others have postulated that, as food preparation and production was historically regarded as "women's work," it was seen as an unworthy topic in the largely male-dominated fi eld of philosophy ( Heldke 1992 ). A third explanation focuses on how activities associated with food (especially eating and drinking) were typically associated with base instincts and desires, and thus were too primal to be philosophically analyzed ( Kaplan 2012 ;Korsmeyer 2002 ).…”

Section: State Of the Fi Eldmentioning

confidence: 99%

“…Sen (1987 ), Singer (1972 ), andVandermeer andPerfecto (2005 ) have analyzed and explored the ethical dimensions of hunger at the individual, state, international, and ecological levels. Heldke (2001 ), Adams (2010 ), Vantrease (2013 ), Inness (2001 ), and others have written about how food and identity are inextricably connected in multifaceted and historical ways. Scientists and philosophers of technology, such as Borlaug (2002 ), Thompson (2014 ), andNoll (2013 ) have discussed, in great detail, the benefi ts and potential risks of genetically modifying food products distributed to the populace.…”

Section: Philosophy Of Food In the Citymentioning

confidence: 99%

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Urban agriculture and environmental imagination

Noll¹

2019

The Routledge Handbook of Philosophy of the City

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Section: State Of the Fi Eldmentioning

confidence: 99%

Section: Philosophy Of Food In the Citymentioning

confidence: 99%

Urban agriculture and environmental imagination

Noll¹

2019

The Routledge Handbook of Philosophy of the City

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“…Thus, its consumption may represent some degree of acceptance or appreciation of the local culture (Heldke, 2001;Pratt, 2007).…”

Section: The Supply Demand and Underlying Meaning Of Foodmentioning

confidence: 99%

The importance of food in vacation decision-making: Involvement, lifestyles and destination activity preferences of international Slow Food members

Lee¹

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Food is an important topic in the field of tourism, and has also been studied in many other disciplines. While most tourism literature considers food as an important motivating factor to travel, researchers such as McKercher, Okumus, and Okumus (2008) have suggested that the methods used to study food tourists do not examine the reasons for travel; instead they provide only tenuous causal relationships between actions (visiting a food destination) and motives (wanting to eat food).Thus, a more holistic approach to studying food tourists is required to better define the relationship between tourists' motivation to travel to a destination and their participation in food-related experiences. Therefore, this study examines the vacation decision-making of a group of Slow Food members with a high interest in food in terms of how they select their vacation destinations and their activities in those destinations.Vacation decision-making is a complex process with different stages. Of the different decisionmaking models available to study this process, the FLAG (fits-like-a-glove) theory was adopted as the framework in this study. This model has a naturalistic approach that considers decision-making as a process, and that each individual's decision is influenced by their past experiences (Woodside, 2006). While many underlying variables influence decision-making, two that require further investigation are involvement and lifestyle.This study aimed to understand how food is important in the vacation decision-making of Slow Food members; thus, it examined Slow Food members' destination activity preferences based on their involvement and lifestyle. The Slow Food movement is a non-profit foundation with over 20 years of history and over 100,000 members in 150 countries around the world. The philosophy of Slow Food is based on acquiring 'good, clean and fair' food. "Good food is defined as being tasty and diverse, and produced in such a way as to maximise its flavour and connections to a geographic and cultural region. Clean food is sustainable, helping to preserve rather than destroy the environment, while fair food is produced in socially sustainable ways that emphasise social justice and fair wages" (Schneider, 2008, p. 390).In order to achieve its aim and objectives, the study adopted a mixed methods exploratory research approach. In Phase 1, 40 interviews were conducted with international Slow Food members from four continents to identify their vacation decision-making, food-related lifestyle, travel lifestyle and destination activity preferences. Data analysed in Phase 1 was used in the development of a destination activity preferences scale included in Phase 2. In Phase 2, an online survey of Slow Food members and an on-site survey of non-Slow Food participants were carried out. These surveys iii collected 337 valid responses from international Slow Food members and 207 valid responses from non-Slow Food participants.Thematic analysis was employed to analyse the qualitative data collected in Phase 1 assisted by ...

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“…Culinary tourism progammes offer audiences a voyeuristic experience through which they can watch enthusiastic hosts eating the food of the Other (Kelly 2014), which is a sufficient substitute for an actual engagement with local people (Molz 2007: 86). Some people are motivated by the prospect of generating cultural knowledge and cultivating cultural capital, which confers them legitimacy and expertise (Johnston and Baumann 2010;Bourdieu 1984;Heldke 2001).…”

Section: Multicultural Governmentalitymentioning

confidence: 99%

“…In this thesis, Said's critique of Orientalism is used to analyse the cultural politics of ethnic food consumption and production in the Canadian context. As several food scholars have argued, Western foodie culture is entangled with Orientalist discourse (Heldke 2001(Heldke , 2003Molz 2004Molz , 2007Chez 2011;Hirose and Pih 2011), through framing ethnic foods as "exotic", "bizarre" and "scary" (Johnston and Baumann 2010;Kelly 2014). As the interview data suggests, some participants are aware of the ways in which Filipino cuisine is portrayed through an Orientalist lens, citing culinary tourism media as a key source of these portrayals (Kelly 2014;Molz 2004;Heldke 2003).…”

mentioning

confidence: 99%

Serving Resistance on the Menu: The Cultural Politics of Filipino Cuisine in Winnipeg and Ottawa

Manuel¹

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This thesis explores the cultural politics of Filipino cuisine in Canada. Filipinos are the fourth largest visible minority group in Canada yet their cuisine remains underrepresented in the Canadian foodscape compared to other Asian groups. By comparing Winnipeg and Ottawa's contexts, I explore how Filipino cuisine entrepreneurs "do" Filipino cuisine through their establishments. I also examine potential explanations as to why Filipino cuisine is not mainstream. The findings suggest that the underrepresentation of Filipino cuisine can be attributed to structural barriers (colonialism and institutional racism) and the low incidence of Filipino entrepreneurship. Through culinary entrepreneurial practices, Filipino cuisine entrepreneurs engage in a politics of resistance and identity work. For some, the production of Filipino cuisine is implicated in the struggle against cultural assimilation. For others, it is an act of cultural pride and a politics of representation that seeks to disrupt the "hypervisibility" and "invisibility" of Filipino-Canadians and Filipino cuisine. ii ACKNOWLEDGEMENTS Writing this thesis was a transformative and cathartic experience. It has changed the way I think about my Filipino-Canadian identity; although accomplishing this was not easy. Through this research I learned that like so many other 1.5 generation and second generation Filipinos, I exhibited "colonial mentality"a form of internalised racism among subaltern groups (David 2013; David, Petalio and Sharma 2017). Growing up, I rejected my Filipino heritage and felt no pride in my culture due to negative encounters with members of my extended family and others in Winnipeg's Filipino community. I thought that "all Filipinos are the same" (of course, while excluding myself from that evaluation), leading me to distance myself from the Filipino community. While conducting my field work, I later discovered from my conversations with other Filipinos that I was not alone in my struggles and negative encounters. This would later lead me to reconsider my negative assessment of Filipino people and Filipino culture. I encountered nothing but kindness and generosity from other Filipinos, which was a stark contrast from what I grew up with. Perhaps, I thought, I was wrong to generalize. Later on, when I became engaged in postcolonial Filipino literature I realised that my negative experiences, along with many others, could be attributed to a larger system of colonialism in the Philippines-it was then I connected my experiences to "colonial mentality." Arriving to this realisation was difficult to accept at first, however, it is necessary to accept painful truths about oneself in order to "decolonize" the mind (Decena 2014). Decolonizing the mind was the first step to rediscovering a part of my identity that I had locked away and buried in the sand for so long. This thesis has contributed to my growth as an academic and as a person. None of this would have been possible without the help of countless people who were at my side over the past two yea...

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"Let's Eat Chinese!": Reflections on Cultural Food Colonialism

Cited by 22 publications

References 0 publications

Urban agriculture and environmental imagination

Urban agriculture and environmental imagination

The importance of food in vacation decision-making: Involvement, lifestyles and destination activity preferences of international Slow Food members

Serving Resistance on the Menu: The Cultural Politics of Filipino Cuisine in Winnipeg and Ottawa

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