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

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食物在体内传播，文化知识可以通过食物在新的环境中复制和创建网络。我的问题是：1)共生食物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个问题：a)什么是食物知识，它驻留在哪里？b)具身方法能告诉我们味觉/嗅觉记忆在食物身份创造中的作用吗？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，为我们的自传式食物“自我”提供信息。作为个体，我们处于社会群体中，在这个群体中，共同的饮食习惯是可以协商的。托马斯·科索达的化身理论认为自我意识存在于身体中；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关联时，它就产生了。根据这一论点，我认为传递给身体的食物的感官品质以味觉/嗅觉记忆的形式储存在体内。因此，饮食体验被主观地理解并塑造了我们个人的食物身份。移民回忆录证明了食物作为身份标志的强大能力。吃和准备“家乡的食物”不仅是一种实践文化认同的手段，也是一种寻求安慰的方式——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/品尝来自家乡的食物可以暂时让吃东西的人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。采用现象学的方法，我考虑了移民食物知识在身体中的存在程度，研究了这些知识如何在新的环境中复制，以及从中可以获得哪些积极的结果。布迪厄的“习惯”概念提出，我们将知识作为身体的“倾向”持有，这种倾向引导我们走向世界，并告知我们如何与世界互动。当移民在一个新的背景下将他们的食物身份投射到世界上时，他们制定了新的食物做法。我将探索移民如何通过供应、烹饪、记忆、交谈和一起吃饭来获取不同形式的食物知识，因为他们在内部和外部食物世界之间进行了谈判。共生理论认为，通过食用相同的食物物质，一起吃会使共生相似，从而在它们之间产生联系。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实践是否可以创造相互了解和理解的空间。我将测试共通性的潜力，以及时和创造性的方式跨越文化和语言的界限。我建议重新定义“嗅觉人种学”的范围，将其应用于食物研究中的味觉和嗅觉。气味（以及味觉/嗅觉记忆）只有在刺激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取有意识和无意识的食物知识。在动态环境中进行研究，例如在食物环境中行走、说话、尝试和品尝（如市场或烹饪/进食），目的是在参与者触摸、看到、听到、品尝和闻到物质食物时，引发身体在现场的反应。在伦理许可之后，我将与Migrateful合作进行为期12个月的人种学田野调查。

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.