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The preparation, serving and eating of food are common features of all human societies, and have been the focus of study for numerous anthropologists - from Sir James Frazer onwards - from a variety of theoretical and empirical perspectives. It is in the context of this previous anthropological work that Jack Goody sets his own observations on cooking in West Africa. He criticises those approaches which overlook the comparative historical dimension of culinary, and other, cultural differences that emerge in class societies, both of which elements he particularly emphasises in this book. The central question that Professor Goody addresses here is why a differentiated 'haute cuisine' has not emerged in Africa, as it has in other parts of the world. His account of cooking in West Africa is followed by a survey of the culinary practices of the major Eurasian societies throughout history - ranging from Ancient Egypt, Imperial Rome and medieval China to early modern Europe - in which he relates the differences in food preparation and consumption emerging in these societies to differences in their socio-economic structures, specifically in modes of production and communication. He concludes with an examination of the world-wide rise of 'industrial food' and its impact on Third World societies, showing that the ability of the latter to resist cultural domination in food, as in other things, is related to the nature of their pre-existing socio-economic structures. The arguments presented here will interest all social scientists and historians concerned with cultural history and social theory.
What food did the ancient Israelites eat, and how much of it did they consume? That's a seemingly simple question, but it's actually a complex topic. In this fascinating book Nathan MacDonald carefully sifts through all the relevant evidence -- biblical, archaeological, anthropological, environmental -- to uncover what the people of biblical times really ate and how healthy (or unhealthy) it was. Engagingly written for general readers, What Did the Ancient Israelites Eat? is nonetheless the fruit of extensive scholarly research; the book's substantial bibliography and endnotes point interested readers to a host of original sources. Including an archaeological timeline and three detailed maps, the book concludes by analyzing a number of contemporary books that advocate a return to "biblical" eating. Anyone who reads MacDonald's responsible study will never read a "biblical diet" book in the same way again.
The Oxford Symposium on Food on Cookery continues to be the premier English conference on this topic, gathering academics, professional writers and amateurs from Britain, the USA, Australia and many other countries to discuss contributions on a single agreed topic. Forty seven papers are contributed by authors from Britain and abroad including the food writers Caroline Conran, Fuchsia Dunlop, William Rubel and Colleen Taylor Sen; food historians and academics including Ursula Heinzelmann, Sharon Hudgins, Bruce Kraig, Valery Mars, Charles Perry and Susan Weingarten. The subjects range extremely widely from the food of medieval English and Spanish jews; wild boar in Europe; the identity of liquamen and other Roman sauces; the production of vinegar in the Philippines; the nature of Indian restaurant food; and food in 19th century Amsterdam.
First published in 2013. Routledge is an imprint of Taylor & Francis, an informa company.
Das Lehrbuch bietet einen Einstieg in Fragen des Essens, die in allen Handlungsfeldern Sozialer Arbeit täglich wiederkehrend von Bedeutung sind. Mit jeder angebotenen Mahlzeit in sozialpädagogischen Institutionen entstehen besondere soziale Situationen, in denen soziale Gruppen Zugehörigkeit erfahren können. Die Einführung liefert erstmals einen Überblick aus sozialpädagogischer Perspektive auf das komplexe Thema und dazugehörigen Aspekten, wie z.B. Ernährungsweisen, Esskulturen, Ernährungserziehung.
What is religion? Can it be defined at all? Or is it too easily defined in far too many ways so as to make a "religion" a drifting signifier or whatever one's pleasure is? Does the study of religion require special, perhaps religious, tools of analysis and explanation? What is the difference between a knowledge of religion derived from practicing it and a knowledge about religion derived from nonreligious modes of inquiry? Sooner or later, any serious student of religion must face these questionsif religious practices are to be investigated in the light of the terms and aims of the social and human sciences in the modern university."The Guide to the Study of Religion" provides a map of the key concepts and thought-structures for imagining and studying religion as a class of everyday social practices that lend themselves to no more or less difficult explanation than any other class of social phenomena.

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