Culinary tourism is about the subject and medium destination and vehicle. It is the individuals exploring foods new to them to using food to explore new cultures. It is the groups using food to “sell” their histories and to make the food attractive identities construct marketable and publicity. It is individuals satisfying curiosity. Culinary tourism can experience the food that is out of the ordinary, and through the food to know to culture and history.
In my experience, when I went to the Japan, the famous Japanese food is sushi. Sushi is a food made of vinegared rice combined with various toppings of filling, which includes seafood and can also include vegetables, mushrooms, eggs, or meat. Sushi toppings may be raw, like most fish; cooked; blanched; or marinated. Though eating the sushi, we know the history of sushi. Sushi originates from the practice of preserving fish by fermenting it in rice for months, it was originated during the Tang Dynasty in China, though modern Japanese adopted sushi evolved to have little resemblance to this original Chinese food. Because sushi is the healthiest meals around, so it growing very fast. So I know the sushi is from my country, because chins is the biggest rice country in the world.
Culinary tourism is very interest way though the food to known the history. When u eating the food and think about the history. It is very meaningful.
Showing posts with label Long (Culinary Tourism) from 2007's students. Show all posts
Showing posts with label Long (Culinary Tourism) from 2007's students. Show all posts
Friday, February 16, 2007
Long
Culinary tourism is about food as a subject and medium, destination and vehicle, for tourism.
Culinary tourism as the intentional, exploratory participation in the foodways of participation including the consumption, preparation, and presentation of a food item, cuisine, mael system, or eating style considered to belong to a culinary system not one’s. The idea of tourism being voluntary is a key concept in these definitions. We must think of a food as being somehow different, new or exotic in order to think of exploring it. We otherwise would have considered inedible or unappealing and would have approached with curiosity, with the sense of trying something different. Otherness is a construction by the individual as well as by the culture within which that individual moves. The other can be distinguished from the familiar along a variety of dimensions. Ethos and religion also defined the other. Ethos may also be formally organized but less associated with the spiritual world. Region exists within cultures and often offers a localization of a broadly cultural foodways as well as a foodways of eras other than the present. Time as other can refer to futuristic foods and include special foodways set aside for holiday celebrations or rituals. Socioeconomic class as culinary other divides foodways according to recognized social levels within a society. Gender and age tow more categories of otherness. In the context of foodways, the crux of otherness involves three realms of experience; it is exotic, the edible, and the palatable.
There have five basic strategies for negotiating; they are framing, naming or translation, explication, menu selection, and recipe adaptation. Some of the strategies used in negotiating the realm of exoticness and the edibility confirm the need to locate culinary tourism in the perspectives of the individuals involved.
Food offers us an aesthetic experience, and like other aesthetic realms (music, dance, art), it draws own universe of meaning. Food expands our understanding of both food and tourism.
Culinary tourism as the intentional, exploratory participation in the foodways of participation including the consumption, preparation, and presentation of a food item, cuisine, mael system, or eating style considered to belong to a culinary system not one’s. The idea of tourism being voluntary is a key concept in these definitions. We must think of a food as being somehow different, new or exotic in order to think of exploring it. We otherwise would have considered inedible or unappealing and would have approached with curiosity, with the sense of trying something different. Otherness is a construction by the individual as well as by the culture within which that individual moves. The other can be distinguished from the familiar along a variety of dimensions. Ethos and religion also defined the other. Ethos may also be formally organized but less associated with the spiritual world. Region exists within cultures and often offers a localization of a broadly cultural foodways as well as a foodways of eras other than the present. Time as other can refer to futuristic foods and include special foodways set aside for holiday celebrations or rituals. Socioeconomic class as culinary other divides foodways according to recognized social levels within a society. Gender and age tow more categories of otherness. In the context of foodways, the crux of otherness involves three realms of experience; it is exotic, the edible, and the palatable.
| Edible palatable | inedible unpalatable | |
Food offers us an aesthetic experience, and like other aesthetic realms (music, dance, art), it draws own universe of meaning. Food expands our understanding of both food and tourism.
Long
Lucy Long studies the complex relationship between society and food and its role in culinary tourism. Individuals experience and explore unknown foods and cultures presented to them. They are tourists not only as observers but also as participants. Pleasure may be found in the actual eating of a new food or from the process of exploring new experiences. A food system is a wide network of much more than actual consumption but also including numerous other facets spanning food production to recipe collection. It is possible to be a culinary tourist without leaving home by simply scanning cookbooks or watching cooking shows.
The author suggests that the status of a food is determined by the experiences of an individual within a culture and the factors or ‘others’ that influence the results. Culture and ethnicity are prominent factors in distinguishing and recognizing food systems within cultures and specific regions which may have local specialized cuisine. Foodways evolve with time encompassing everything from historical feasts to current health foods as well as traditional celebrations such as Christmas or birthdays. Religious rituals such as Communion or Lent and contemporary ethos have resulted in specialized products such as vegetarian meals and diet foods. Foodways are also divided by socioeconomic class where one class may dine at a fast food restaurant and another at a four star restaurant. All these factors play a role in marketing tourism and are defined by the perspective of those involved whether host and guest or producer and consumer.
Lucy Long contends the culinary experience consists of three realms: exotic, edible and palatable. Food items can shift from exotic to familiar or edible to inedible and vice versa as determined by current perceptions within society. For example a newly marketed food may be considered exotic and even inedible but over a period of time as it becomes more familiar and accepted it will no longer be considered exotic. Foods such as Kiwi fruit and pizza are prime examples. Current health concerns and trends affect the acceptability of certain foods possibly shifting them to inedible. Perspective may change as well with a physical change in location as an individual becomes accustomed to regional specialties. Individuals and cultures can manipulate and redefine realms through advertisement, exposure and education.
The author examines how ethnic restaurants and community-based festivals negotiate these realms using specific strategies. Framing by restaurants involves physical elements such as menus, signs, décor and location. Community festivals concentrate on cultural heritage and identity. Items are identified using the strategy of naming or translation. Restaurants may translate names to sound more palatable while festivals may add place names or historical names to make items sound more exotic. Explication involves describing and explaining ingredients and preparation methods. Festivals present historical and social aspects of familiar food. Menu selection is very important when attempting to introduce exotic foods requiring an acquired taste as edible selections. Serving alongside familiar foods is common and effective. Festivals use historical identity within a cultural region. Recipe adaptation involves omitting or replacing ingredients to make an exotic dish more pleasing and acceptable to the consumer. Festivals adapt recipes in the reverse to make a familiar dish seem more exotic.
The essay concludes food and eating as a vehicle of tourism allow people to share and communicate cultural experiences.
The author suggests that the status of a food is determined by the experiences of an individual within a culture and the factors or ‘others’ that influence the results. Culture and ethnicity are prominent factors in distinguishing and recognizing food systems within cultures and specific regions which may have local specialized cuisine. Foodways evolve with time encompassing everything from historical feasts to current health foods as well as traditional celebrations such as Christmas or birthdays. Religious rituals such as Communion or Lent and contemporary ethos have resulted in specialized products such as vegetarian meals and diet foods. Foodways are also divided by socioeconomic class where one class may dine at a fast food restaurant and another at a four star restaurant. All these factors play a role in marketing tourism and are defined by the perspective of those involved whether host and guest or producer and consumer.
Lucy Long contends the culinary experience consists of three realms: exotic, edible and palatable. Food items can shift from exotic to familiar or edible to inedible and vice versa as determined by current perceptions within society. For example a newly marketed food may be considered exotic and even inedible but over a period of time as it becomes more familiar and accepted it will no longer be considered exotic. Foods such as Kiwi fruit and pizza are prime examples. Current health concerns and trends affect the acceptability of certain foods possibly shifting them to inedible. Perspective may change as well with a physical change in location as an individual becomes accustomed to regional specialties. Individuals and cultures can manipulate and redefine realms through advertisement, exposure and education.
The author examines how ethnic restaurants and community-based festivals negotiate these realms using specific strategies. Framing by restaurants involves physical elements such as menus, signs, décor and location. Community festivals concentrate on cultural heritage and identity. Items are identified using the strategy of naming or translation. Restaurants may translate names to sound more palatable while festivals may add place names or historical names to make items sound more exotic. Explication involves describing and explaining ingredients and preparation methods. Festivals present historical and social aspects of familiar food. Menu selection is very important when attempting to introduce exotic foods requiring an acquired taste as edible selections. Serving alongside familiar foods is common and effective. Festivals use historical identity within a cultural region. Recipe adaptation involves omitting or replacing ingredients to make an exotic dish more pleasing and acceptable to the consumer. Festivals adapt recipes in the reverse to make a familiar dish seem more exotic.
The essay concludes food and eating as a vehicle of tourism allow people to share and communicate cultural experiences.
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