While I was pondering over the tactical onslaught I should adopt to write this report on treat?s attempt to incorporate the anthropology of regimen into his makeups, I was met with a winning surp hoist when I received my subscription of snip powder magazine in the mail. In bold letters, the cover of the newest issue of TIME (June 25 ? July 2, 2007) reads, ?We are What We Eat?. Indeed, as Jean Anthelme Brillat-Savarin?s nonorious saying goes, ?Tell me what you eat and I forget itemise you who you ar?. fare is a fundamental human race necessity, indispensable to the sustenance of the human body. At the same time, victuals whitethorn be associated with pleasure, passion, up to now luxury. food for thought is withal essential to the friendly body. Who eats what, who eats with whom, and whose appetites are convenient and whose denied, are altogether deep social dynamics through with(predicate) which identities, relationships, and hierarchies are created and repro duced. As much(prenominal), it has drawn much attention from the anthropological circle with the anthropology of pabulum becoming a legitimate special(prenominal)ization. Here, an respect anthropologist attempts to look into a proportional field of East and western with a incomplete focus on what, why, where and how lot eat. British anthropologist and historiographer dirt daintiness (1919 ? ), Emeritus William Wyse Professor of neighborly Anthropology at St. mob College of the University of Cambridge in the UK, is acknowledged as ane of the virtu ally varied intellectuals of contemporary times, especially in his contri plainlyion to elucidative the twisted view that the West has of East-West differences. Famous for his fieldwork carried out in Gonja (northern Ghana) and a series of studies in West Africa that final resulted from it in the mid-fifties and early on 1960s, treat used his knowledge of Africa to separate the culture of that clean with that of Eura sia, an area which, as he explains, richlyl! y-developed in a assorted direction after the rise of cities and writing caused by the Bronze Age ?revolution?. In his more(prenominal) new-fashioned publications, discreetness has broadened his comparisons to embrace food and flowers, such as in Cooking,Cuisine and Class: A Study in relative Sociology (1982), The purification of Flowers (1993), and, the case in point, delight and Food (1999). In Food and Love, discreetness extends his pursuits into the sphere of culture. Opening with a prolong sermon of the lexicon of such debates in the thought of classic theories such as that of Marxism (Marx?s general scheme of development), as rise up as contemporary historical and sociological notions of modernization, airiness goes on to plenty phenomena as diverse and fascinating as the singularity of the European family, the development of romantic love, the evolution of national and regional cuisines, the globalisation of Chinese food, and the histories of various taboos on cer tain types of food and drink, at all times effortlessly ranging from Europe to Asia and to Africa. In a final bracing section challenging possessive relativist conceptions, diplomacy considers the difficulties and complexities of cross- cultural and comparative analysis, and he picks apart the mistrusts touch on in the genuinely process of representation and symbolic communication. end-to-end the harbour, daintiness demonstrates that the ethnocentricity of much of occidental scholarship has distorted not unaccompanied the comprehension of the East further also developments in Europes outgoing and present. I find oneself Food and Love is a real holistic book which the scarcely flaw is that it could perplex an even denser book for there are a fewer areas Goody touched on that I hope could bedevil been flesh out further. As a student having canvas English belles-lettres for through middle school to high school, Goody?s incorporation of classical works such as porp hyritic rock?s De Abstinentia as examples to his stat! ements was two surprising and delightful. More importantly, Goody covers a rather bulky range of topics under the third main categories of family, food and doubt; and he makes use of a wide array of old works conducted by new(prenominal)(a) researchers to build his cases. For example, when put upressing the concept of ?Love, liking and Literacy?, Goody speaks about(predicate) the French mentalité school, the LoDagaa people of northern Ghana, China and japan over the plosive of times from the Middle Ages to the Reformation and renascence to the present. He abstracts nurture from philosophical theories, literary works, fieldworks he conducted previously, as well as published works by other academics. Also, albeit with an almost unconscious emphasis on historical facts, Goody presents his research in different sectors such as social, cultural and a picayune on political consideration. Goody?s curiosity and comprehensive range may seem daunting at first, but his eloquen ce as a source makes his book an handsome read for all intellectuals as this sort may be a little confusing for those who are not beaten(prenominal) with any of the examples Goody illustrates. Perhaps it really is a book meant for the more intellectually inclined audience. Food and Love, hostile his ethnographic writings on culture of flowers, deals with a more wicked aspect of living. But in my opinion, one of the most corking bases proposed by Goody, amidst his comparative study of Asia and Europe, is that contrary to what sociologists, anthropologists and historian have assume, the West did not have a special sensitivity towards the development of capitalism or modernization.
! He suggested that sort of of conversation about the ?uniqueness of the West?, we should rather talk about the uniqueness of Eurasia, and especially about Asia?s long contribution. That is, that the idea of stagnant oriental societies, put forward by Marx and so many others, is really but a allegory of the West. Similarly, he undermined the claim to the uniqueness of the West and argued that it distorts our [here referring mostly to people of Western traditions] rationality of the past and present not only of the ?others? but also of ourselves. The idea of explaining modernity as the result of supposed Western singularities (like individualism, rationalism and family patterns) has prevented us from having a thickset understanding of the East as well as the West. As such, Goody?s writing is based heftily on comparative studies and he strives to abstain from committing the sin of ethnocentrism and that of leaving any lead notions. Remarkably, Goody hardly derails int o the trap that many writers fall into musical composition beguile with the comparative approach ? that is of comparing and contrasting ideas, objects and practices in different cultures but ignores the contest the gives them their meanings. When reading the book, I matte up a constant nagging at the back of my chair as I wondered if Goody?s presentation of a indigenous view is scarce or that it is so profoundly weaved into the context that you could read it without knowing it. That is, while his occasional conjure up of his fieldnotes in Ghana are a clear denotation of this essential perspective from an African culture, other times, I feel as though he is trying to incorporate all the entropy that he has and has slightly neglected this aspect of writing ethnography. Or perhaps ? and this is a high possibility ? I am too young and amateurish to realize their presence. On a more personal note, I found Food and Love a very pleasing read because it showed a crossway between the study of anthropology and the study of bill, and! produces a very edifying yet hardly dry piece of work. As a student still exploring the vast possibilities in a college education, Goody has proven to me that anthropology is indeed an all-encompassing field of study and I think it is this drop of anthropological essence that brought life and food color into this otherwise tedious read. In fact, I intend to add Goody?s The Culture of Flowers (1993) and The domestication of the Savage chief (1977) to my reading list. BibliographyGood, Jack. Food and love: a cultural history of East and West. London; New York: Verso, 1998We Are What We Eat. TIME. June 2007. If you require to get a full essay, night club it on our website:
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