Food knowledge in migratory bodies: an embodied approach to taste/smell memories through time and space.

迁徙体中的食物知识：穿越时空的味觉/嗅觉记忆的具体方法。

• 批准号: 2414091
• 金额: --
• 依托单位: UNIVERSITY OF EXETER
• 依托单位国家: 英国
• 项目类别: Studentship
• 财政年份: 2020
• 资助国家: 英国
• 起止时间: 2020 至 无数据
• 项目状态: 未结题
• 来源: https://gtr.ukri.org/projects?ref=studentship-2414091
• 关键词: Food; knowledge; migratory; bodies; embodied

I propose that food is a medium through which migrant stories may be carried within the body when all else is left behind, and through which cultural knowledge may be reproduced and networks created in new contexts. I ask: 1) How might commensal food practices facilitate positive responses to immigration both for migrants and members of the resident community? I explore this through the following sub-questions: a) What is food knowledge and where does it reside? b) What can an embodied approach tell us about the role of sensory taste/smell memory in the creation of food identities?My investigation focuses on the body. It is the physical instrument through which the sensory aspects of food are perceived and the repository of food memories which inform our autobiographical food 'selves.' As individual bodies we are situated within social groups in which commensal food practices are negotiated. Thomas Csordas' theory of embodiment proposes that sense of self resides in the body; it is created when sensory inputs from the external world are made sense of in relation to past experiences and existing cultural knowledge. Following this line of argument, I suggest that the sensory qualities of food transmitted to the body are stored within it as taste/smell memories. Eating experiences are thus subjectively understood and shape our individual food identities.Migrant memoirs attest to the capacity of food to act as a powerful marker of identity. The eating and preparation of the 'food of home' is not only a means of practising one's cultural identity, but also of seeking comfort - a way to repair spatial and temporal ruptures. For migrants in exile, smelling/tasting food from home counters tendencies towards psychological fragmentation by momentarily allowing the eater to return to the 'whole' world of sensory memories associated with that morsel. Taking a phenomenological approach, I consider the extent to which migrant food knowledge resides in the body, investigating how this knowledge is reproduced in new contexts, and what positive outcomes may be gained from this.Bourdieu's concept of habitus proposes that we hold knowledge within ourselves as bodily 'dispositions' which orient us towards the world and inform how we interact with it. When migrants project their food identities onto the world in a new context, they enact new food practices. I will explore how migrants access different forms of food knowledge through provisioning, cooking, remembering, talking, and eating together, as they negotiate the interplay between their internal and external food worlds. Theories of commensality suggest that by consuming the same food substance, eating together makes commensals alike, producing bonding between them. This research considers whether bringing migrants and members of resident communities together to share food practices can create spaces of mutual knowing and understanding. I will test the potential of commensality to enable timely and creative ways of navigating difference across cultural and linguistic boundaries.I propose redefining the scope of 'olfactory ethnography' to apply it to taste and smell in food research. Smells (and therefore taste/smell memories) are only evoked in the presence of a stimuli. Developing innovative sensory methodologies will allow me to access conscious and unconscious forms of food knowledge through direct sensory engagement with food. Undertaking research in dynamic contexts, e.g. walking, talking, trying and tasting while moving through food environments, such as a market, or cooking/eating) aims to elicit responses of the body in situ, as participants touch, see, hear, taste and smell material food products. Following ethical clearance, I will undertake ethnographic fieldwork over 12 months in collaboration with Migrateful.

我认为，食物是一种媒介，当其他一切都被抛在身后时，移民的故事可以通过它在体内传播，通过它，文化知识可以在新的背景下复制和建立网络。我问：1）素食做法如何促进移民和居民社区成员对移民的积极反应？我通过以下子问题来探讨这一点：a）什么是食物知识，它在哪里？B）关于感官味觉/嗅觉记忆在食物身份创造中的作用，具身方法能告诉我们什么？我的调查重点是尸体。它是感知食物感官方面的物理工具，也是食物记忆的储存库，这些记忆告诉我们自传体食物的自我。“作为个体，我们处于社会群体中，在这些群体中，人们就日常饮食习惯进行谈判。托马斯·柯尔达斯的具身论提出，自我感存在于身体之中;当来自外部世界的感官输入与过去的经验和现有的文化知识相联系时，它就被创造出来了。根据这一论点，我认为食物传递给身体的感官品质是作为味觉/嗅觉记忆储存在体内的。因此，饮食经验是主观理解的，并塑造了我们个人的食物身份。移民的回忆录证明了食物作为身份的强大标志的能力。吃和准备“家常菜”不仅是一种实践文化身份的手段，也是一种寻求舒适的方式--一种修复空间和时间断裂的方式。对于流亡的移民来说，闻到/品尝家乡的食物可以暂时让进食者回到与那一口食物相关的感官记忆的“整个”世界，从而对抗心理分裂的倾向。采取现象学的方法，我认为在何种程度上移民的食物知识驻留在身体，调查如何在新的情况下，这种知识是复制，布迪厄的惯习概念提出，我们将知识作为身体的“倾向”，使我们面向世界，并告知我们如何与世界互动。当移民将他们的食物身份投射到在一个新的背景下，他们制定了新的食品实践。我将探讨移民如何通过供应，烹饪，记忆，交谈和一起吃饭来获得不同形式的食物知识，因为他们谈判内部和外部食物世界之间的相互作用。同性恋理论认为，通过食用相同的食物，一起吃饭会使同性恋者变得相似，从而在他们之间产生联系。这项研究考虑了将移民和居民社区成员聚集在一起分享食物做法是否可以创造相互了解和理解的空间。我将测试嗅觉的潜力，以使及时和创造性的方式导航跨文化和语言的界限差异。我建议重新定义“嗅觉人种学”的范围，将其应用于食品研究的味道和气味。气味（以及味觉/嗅觉记忆）只有在刺激物存在的情况下才会被唤起。开发创新的感官方法将使我能够通过与食物的直接感官接触来获得有意识和无意识形式的食物知识。在动态环境中进行研究，例如在食品环境中行走，谈话，尝试和品尝，如市场，或烹饪/进食）旨在引起身体的原位反应，因为参与者触摸，看到，听到，品尝和闻到物质食品。在获得伦理审查后，我将与Migrately合作进行为期12个月的人种学实地考察。