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，通过它，当一切都被抛在脑后时，移民的故事可以在体内传播，文化知识可以通过它重现，网络可以在新的背景下创建。我问：1)共生食品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，它驻留在哪里？B)关于感官味觉/嗅觉记忆在创造食物身份中的作用，具体化的方法能告诉我们什么？我的研究重点是身体。它是感知食物的感官方面的物理仪器，也是食物记忆的储存库，它告诉我们自传式的食物本身。作为单独的机构，我们处于谈判共生食品做法的社会团体中。托马斯·科索达斯的体验论提出，自我意识驻留在身体中；它是在外部世界的感觉输入与过去的经验和现有的文化知识相关联的情况下产生的。根据这一论点，我认为传递给身体的食物的感官品质是作为味觉/嗅觉记忆储存在体内的。因此，饮食经历被主观地理解并塑造了我们个人的食物身份。迁徙回忆录证明了食物作为身份认同的强大标志的能力。吃和准备“家的食物”不仅是一种践行文化认同的方式，也是一种寻求舒适的方式--一种修复时空断裂的方式。对于流亡在外的移民来说，闻到或尝到家里的食物会暂时让进食者回到与食物相关的感官记忆的“整个”世界，从而消除心理分裂的倾向。采用现象学的方法，我考虑了移民食物知识在身体中的程度，调查了这种知识是如何在新的背景下复制的，以及从中可能获得什么积极的结果。布迪厄的习性概念提出，我们将知识保持在我们自己体内，将我们导向世界，并告知我们如何与世界互动。当移民在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，同时他们谈判他们内部和外部食物世界之间的相互作用。共同性理论表明，通过食用相同的食物物质，一起进餐会产生相似的共生性，从而在它们之间建立联系。这项研究考虑的是，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。我将测试共性的潜力，使其能够及时和创造性地跨越文化和语言的边界导航差异。我建议重新定义“嗅觉人种学”的范围，将其应用于食品研究中的味道和气味。气味(因此味觉/嗅觉记忆)只有在刺激存在的情况下才能被唤起。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，例如在市场等食物环境中行走、交谈、尝试和品尝)，目的是在参与者触摸、看到、听到、品尝和闻到物质食物产品时，在现场激发身体的反应。在伦理审查通过后，我将与Migrateable合作，在12个月的时间里进行人种学田野工作。

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.