essay about cultural food

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Why We Eat the Way We Do: A Call to Consider Food Culture in Public Health Initiatives

Edwina mingay.

1 School of Medicine and Public Health, University of Newcastle, Callaghan, Newcastle, NSW 2308, Australia; ua.ude.niws@gnooys (S.Y.); [email protected] (A.H.)

2 Hunter Medical Research Institute, New Lambton Heights, Newcastle, NSW 2305, Australia

Melissa Hart

3 School of Health Sciences, University of Newcastle, Callaghan, Newcastle, NSW 2308, Australia; [email protected]

4 Hunter New England Mental Health Service, Waratah, Newcastle, NSW 2298, Australia

Serene Yoong

5 Hunter New England Population Health, Wallsend, Newcastle, NSW 2287, Australia

6 School of Health Sciences, Swinburne University of Technology, Hawthorn, Melbourne, VIC 3122, Australia

Alexis Hure

The way we eat has changed dramatically in only a few decades. While definitions of food culture have previously existed, a clear description of modern food culture that can be used for health promotion is lacking. In this paper, we propose a concept of food culture for application within public health, what a positive food culture looks like compared to negative elements that have dominated in developed countries and the consequences for physical and mental health and wellbeing. We support calls to action from the international community to reconsider the way we eat. All segments of society have a role to play in building a positive food culture, and it is critical that macro (policy and systems) and meso (community) level environmental factors align and provide supportive environments that promote health-enhancing behaviours. Defining food culture is a necessary step towards articulating the complexities that influence food behaviours and impact health. The ultimate goal is collective action to enable population-wide and sustained improvements to the way we eat, and how we think and feel about food.

1. Introduction

The way we engage with and consume food has changed dramatically in only a few decades with changes to food systems and environments that have exacerbated poor eating patterns and food choices [ 1 ]. The negative impact of these changes on physical and mental health and wellbeing at a population level is a global priority [ 2 ]. Dietary risk factors are driving the global burden of disease, including mental health, which have escalated in both developed and developing nations [ 2 , 3 , 4 , 5 , 6 ]. In 2016, more than 2.2 billion people worldwide were overweight or obese [ 7 ], and it has been projected that without change to current policies, global levels could increase to 3.28 billion people by 2030 (from 1.33 billion in 2005) which represents one third of the projected global population and increased burden of disease [ 2 ]. Globally in 2017, 11 million deaths and 255 million disability adjusted life years were attributable to dietary risk factors, in particular diets high in sodium, and low in fruit, wholegrains, nuts and seeds, vegetables, and seafood omega-3 fatty acids [ 8 ]. These findings provide a stark reminder of the significant relationship between diet quality and non-communicable diseases (NCDs) which has been examined extensively and is well recognised [ 8 , 9 , 10 ]. For example, diet is a primary risk factor for type 2 diabetes, which ranked as the ninth leading cause of mortality worldwide in 2017 (from eighteenth in 1990) and affected 462 million people (6.28% of the population); a prevalence rate of 6059 per 100,000 that is projected to rise to 7079 per 100,000 by 2030 [ 11 ]. Importantly, diet is a preventable risk factor, highlighting the need to improve dietary practices, with contributions from all segments of society [ 8 ]. Peak authoritative bodies, including the World Health Organization, are calling for a shift in, or at least a share of, focus from treating disease to promoting health and more sustainable food systems that deliver healthy diets for all and promote lasting health-enhancing behaviours [ 2 , 10 , 12 , 13 ].

In response to this, we call for an approach that directs focus towards a positive food culture that extends beyond individual level factors to include the influence of social, economic, technological and political factors that have re-shaped our foodways and changed habitual behaviours and beliefs (cultural considerations) around food and eating [ 14 ]. To date, efforts to improve healthy eating have largely focused on strategies in isolation that target behaviour change at an individual level [ 15 , 16 ]. However, without strategies that incorporate and target environmental, behavioural and cultural determinants to influence habitual food behaviours, values and beliefs, it is unsurprising that most of these strategies on their own show limited effects for health gains and longer-term efficacy [ 17 , 18 ]. The promise of current nutrition interventions in achieving population wide health gains is clearly not being achieved. It is time to act with vision and leadership, challenging traditional ways of improving public health nutrition and investing in strategies that are likely to benefit many, over time, and for future generations. We join Hedegaard (2016) and support the need to define and understand the vast and complex components that influence eating patterns and subsequently shape food culture [ 14 ], and Block et al. (2011) who propose a shift in paradigm towards ‘food as wellbeing’ to capture social and cultural considerations for our understanding of the role of food in our lives [ 19 ]. Food culture has always existed but has not been consistently defined. In this manuscript, we seek to define food culture to fill this gap, and in doing so, highlight its significance, and call for its application within public health. We explore the detrimental changes to food culture among developed countries, and highlight opportunities and examples where understanding what a positive food culture looks like can help improve the design and longer-term efficacy of nutrition-related health promotion efforts to ultimately improve habitual food behaviours, values and beliefs going forward.

2. Food Culture Explained

Culture within social anthropology has been described by Wolcott (2008) as “the various ways different groups go about their lives and to the belief systems associated with that behaviour” [ 20 ]. Applying this concept, here within, we refer to food culture as what we do, think and feel around food as an individual or group, within the social and environmental constructs at that time. Our food culture is influenced by food-related drivers that extend beyond individual factors to include our surrounding environments, food socialisation and cultural practices (people, place, policy and time) that interact (directly and indirectly), are highly influential for food choice, and shape the way we eat. Importantly, it encompasses cultivated and shared knowledge and behaviours through inherited ideas, and learning and accumulated experience throughout our lives that mould our beliefs and values around, and relationship with, food and eating. Food culture drivers include:

• Our social milieu : close relationships and extended influencers from the media; our interactions, behaviours, ways of thinking and understanding of food, that create social norms through exposure and accumulated experience [ 21 ].
• Place : physical settings within the home, workplace, neighbourhood, educational settings that we occupy to engage with and consume food.
• Guidelines : rules, expectations and instructions within a society that guide people around food-related behaviour [ 21 ].
• Food literacy : cultivated and transmitted food literacy across generations, influenced by temporal (perception of time) and spatial (perception of physical space) dimensions, cultural practices, economic resources, and habitual behaviours linked to global and traditional changes to food procurement, selection, preparation and consumption [ 22 , 23 ].
• Food systems : the activities that encompass paddock to plate to disposal practices, shaped by policy, economics, and health, ethical and sustainability concerns [ 2 , 24 ].

Food culture expresses identity and meaning, links to dietary patterns, and therefore impacts health and wellbeing. It has always existed, and elements have been explored and described; particularly within sociology, public health literature and recent dietary guidelines [ 21 , 25 , 26 , 27 ]. Parallel influences can be drawn from the health promotion and public health literature, including policy and ecological frameworks [ 1 , 27 , 28 , 29 , 30 ], and principles from the Ottawa Charter [ 31 ] and the Constitution of the World Health Organization [ 32 ] that remain firmly relevant today.

Our food culture is closely linked to our surrounding food environments. We argue for the application of food culture within public health to expand the lens and consider cultural and symbolic meanings around food and eating within our food environments. Applying a food culture lens forces the opportunity to question how food culture is represented within each environment where we engage with and consume food. Is it one that considers and promotes a positive and supportive approach to food behaviours, and contributes to moulding positive values and beliefs around food and eating for individuals and communities? Or is it one that diminishes the vital contribution food plays in our lives that encompasses a broad umbrella over health, wellbeing, socialisation, knowledge and skills, access and availability, values and beliefs.

Exploring food culture in the way we approach nutrition interventions enables a holistic picture of the complexities that shape our food behaviours within society, the structure that provides organisation for people. This includes characteristics of all segments of society (individuals, families, communities, businesses, industries, organisations, governments) to build our understanding of why we eat the way we do. Food behaviours “are not universal, natural or inevitable” [ 21 ], nor are they static. This challenges us to think about the whole of food culture being greater than the sum of its parts.

3. Detrimental Changes to Food Culture

The way we engage with and consume food has changed. Globalisation of food, urbanisation, information technology, social and lifestyle changes all contribute to moulding the environment in which we live. It is suggested that these changes have played a significant role in shaping the population’s eating behaviours, and therefore the risk and burden of non-communicable conditions, including mental health [ 5 , 14 , 27 , 33 ].

The globalisation of food has impacts on food choices, habitual food behaviours and nutrient intake. Our modern food systems are characterised by inequitable availability and accessibility to safe and nutritionally adequate food [ 2 ]. More foods than before have been manufactured, refined, repackaged and branded. Choice has expanded with increased imports, abundant convenience and ultra-processed foods [ 5 , 34 ]. For the most part, this has led to poorer nutritional quality alternatives than the original wholefoods [ 5 , 35 , 36 ]. In supermarkets and convenience stores, low-nutritional quality food at low cost is readily available and heavily marketed, often targeting vulnerable groups [ 37 , 38 ]. Super-sized portions, portable foods and beverages, and take-away meals have displaced social and cultural functions of the home-prepared meals that were typically shared around the dining table [ 5 ].

Urbanisation and increased parental workforce hours have increased time away from home and changed the way lives are structured [ 39 ]. Time constraints faced as a result demand time-saving food sourcing and preparation towards convenience foods that are associated with poorer nutritional quality [ 36 , 40 ]. Population level evidence indicates urban populations consume more meals away from the home environment [ 39 ]. We hypothesise such social changes have decreased the transfer of food knowledge and skills from family and carers to younger generations, including a loss of skills, value, celebration and ritual around food.

The information age brings information overload and quickly spread exposure to socio-cultural influence (norms and values) and Western ideals. Competing nutrition messages and body misrepresentations through all forms of media is commonplace, creating confusion about food choices and body image, and increasing the risk of disordered eating patterns [ 41 , 42 ]. This includes idealised body shapes with unrealistic body fat composition or muscular physique. Body dissatisfaction and disordered eating behaviour are now common across social class, age and gender [ 43 , 44 , 45 ]. At the same time, there is increasing noise about ‘diets’, ‘obesity’ and the ‘thin ideal’. There has been an explosion of weight loss, or fad diets and products that are often commercially driven. They promise a quick fix without supporting evidence, and may compromise essential nutrient intake, organ function and ongoing health [ 46 , 47 ]. Without adequate media and food literacy, this poses challenges for younger generations to navigate, develop and practice health-promoting behaviours. The voice of reason, founded on scientific evidence, and positive values around food and eating gets lost amongst the noise of sensationalised media and marketing.

4. Health Promotion, Not Disease Deficit

The detrimental changes to food culture highlight a need for public health initiatives to focus on promoting healthy food-related behaviours, as a whole, to predominate, and change the way we think and feel about food and eating. The financial cost and intangibility of outcomes, has often led to a lack of investment in health promotion that facilitates a positive food culture, while significant investment in curative approaches continue [ 48 ]. Authorities are urging for greater investment, arguing initiatives that promote health-enhancing behaviours is offset by the reduced cost in treating disease [ 48 ].

Recurring themes resonate throughout calls to action from the international community to drive commitment towards food-related action to improve population-wide health. This includes calls for policy action, a multi-sectoral approach, creation of health-enhancing environments, regulatory action, investment, education and information, community awareness, early intervention, a life course approach and targeted efforts for priority populations [ 3 , 13 , 49 , 50 ]. In addition, climate change and the greenhouse gas contributions from farming practices and food production, demand a new approach to foodways and our attitudes around food and eating [ 12 ]. The United Nations (UN) Decade of Action on Nutrition 2016–2025 [ 13 ], and more recently, the EAT-Lancet Commission on Healthy Diets from Sustainable Sources [ 3 ] are important initiatives that align with the UN Sustainable Development Goals and call for healthier, more sustainable dietary intakes that are accessible for all.

Advances in dietary guidelines reflect the need for a fresh approach, highlighting the importance of environmental and policy interventions that promote and direct people and populations towards knowledge building, and practicing health-enhancing behaviours. The recently updated Dietary Guidelines for Americans 2020–2025, provides a public health framework that promotes continuity of healthy eating patterns (as a whole rather than isolating foods and nutrients) across different life stages, recognising the benefits of developing healthy habits for life course disease prevention. The guidelines focus on nutrient-dense options across food groups to meet nutritional needs, which can be customised to reflect personal preferences, cultural traditions, and budgets; the focus is on health promotion across multiple settings, not disease deficit [ 51 ]. The guidelines have been said to fall short in addressing the link between dietary practices and planetary health [ 52 ], though they do recognise the important contribution from all segments of society to support healthy choices.

Other examples include the Dietary Guidelines for the Brazilian Population which adapts a social-ecological model to illustrate the need for collective action; recognising everyone has a role to play to promote healthy eating practices. The principles focus on fresh or minimally processed foods, social and cultural dimensions of food choice, modes of eating (time, focus, place and company), environmental sustainability and the right to adequate and healthy food; the overall emphasis is the participation of all [ 26 ]. The Canadian Dietary Guidelines 2019 extends healthy eating recommendations beyond the numbers on the plate to include consideration to food behaviours (where, when, why and how we eat). This includes mindful eating, cooking more often, enjoying your food, eating with others, and the benefits of learned and shared skills from others [ 25 ]. This is consistent with our description of food culture above.

5. Opportunities and Potential Solutions to the Current Challenges

A positive food culture aims to preserve and nurture good health and wellbeing, and promotes positive food behaviours, values and beliefs through both collective and independent efforts from each segment of society. Producing sustained change to the way we think and feel about food and eating is indeed challenging and ambitious. Multi-strategy opportunities and potential solutions are sought to achieve incremental gains across multiple levels, that are interconnected. To this effect, the World Cancer Research Fund developed the NOURISHING Framework which is an example of a viable tool to guide action across multiple levels to improve dietary behaviours and prevent obesity and NCDs. The framework identifies three domains (food environment, food system, behaviour change communication) and ten accompanying policy areas that can be adopted to suit populations’ varying community and national contexts [ 53 ]. In addition, it is a valuable resource that includes a database of initiatives that have been implemented around the world.

The aim of building a positive food culture is to consolidate the incremental gains, generate momentum and ultimately impact habitual change across communities, households and individuals alike. Opportunities and potential solutions include, but are not limited to:

• Government and peak authoritative bodies : policy, priorities and dietary guidelines to align around positive food culture, promoting a common goal [ 54 ]. A positive food culture could be placed at the forefront as a key construct in dietary guidelines and policy development; importantly, to foster public trust and provide supportive environments that promote health-enhancing behaviours and sustainable practices [ 5 , 52 ].
• Educators : to align teaching material with consistent, evidence-based food and nutrition recommendations in conjunction with environmental impacts and promotion of healthy body image. Schools provide an ideal platform to promote positive food behaviours among young people, and build knowledge, skills, confidence and media literacy [ 55 , 56 , 57 ]. For example, Australian initiatives targeting schools include the Stephanie Alexander Kitchen Garden Program which delivers interactive and hands-on food education with the aim to build positive and pleasurable food habits for life [ 58 , 59 ], and the recently launched Butterfly Body Bright promoting positive attitudes and behaviours around eating and our bodies [ 60 ]. Both initiatives endeavour to influence values and beliefs around food and eating.
• Physical settings that provide a food service : settings such as schools, childcare, workplace, recreational facilities, community programs, retail, restaurants, and catering to offer appealing dining spaces or environments that encourage positive food-related behaviours. For example, table displays, presentation and layout of food, and health-promoting menus and messaging. These are examples of behavioural economics principles that have been implemented in a range of dining settings that ‘nudge’ people towards healthier food selection and consumption [ 61 , 62 , 63 , 64 , 65 , 66 ]. In particular, health promoting schools have the opportunity to reach large numbers of students, provide health-enhancing environments, and reduce disparities [ 67 ]. For example, adopting behavioural economics principles in the United States, the Smarter Lunchroom Movement offers schools a suite of low or no-cost evidence-based strategies to promote healthy school lunch options and reduce food waste [ 68 , 69 ]. School meal programs around the world contribute to social cohesion, and aim to improve school attendance and provide access to nutritionally balanced meals [ 70 ].
• Food systems : to prioritise the accessibility and affordability of safe and nutritionally adequate food for all people, with consideration to environmental impacts, cultural and traditional practices, and prioritising wholefoods over processed foods [ 2 , 3 , 5 , 36 ]. We can turn to the multi-layered nature of the Mediterranean Diet and the extensive literature that has exposed health benefits, enhanced quality of life, low environmental impacts and positive food values and behaviours [ 71 , 72 ]. The development of the Med Diet 4.0 framework and an updated Mediterranean Diet Pyramid have ensued, incorporating sustainability and environmental food system considerations alongside nutrition and health needs of populations and individuals [ 71 , 73 ].
• Food literacy : programs across a range of settings (for example, local communities, families and schools) to be promoted and evaluated with the goal to improve food and nutrition knowledge, hands-on skills, confidence and decision making around food selection and preparation. Longitudinal studies of cooking skills have indicated sustained skills, and positive outcomes around confidence and eating behaviours [ 74 , 75 , 76 , 77 ].
• Marketing and media : to prioritise the promotion of healthy body image, food choices and eating behaviours using appropriate language and messaging; an important medium for promoting positive attitudes around healthy eating and body image. Exposure to ideal body images, prescriptive dieting, and manipulative food marketing for general populations should be minimised. For example, an intervention designed to target adolescent values (autonomy from adult control and desire for social justice) and reframe food marketing to reject junk food in favour of healthy alternatives, found sustained change in dietary attitudes and food choices [ 37 ]. Without socio-cultural changes to what is portrayed in the media, realistic and positive body image representations and longer-term healthy eating behaviours will be difficult to achieve.
• Home environment : positive food behaviours in the home to be demonstrated and encouraged. The home environment plays a significant role in developing food literacy and habitual behaviours [ 78 ]. Importantly, behaviours can track from childhood and adolescence to adulthood [ 79 , 80 , 81 ], and across generations [ 82 ]. The need for a healthy start to life and the first 1000 days is well recognised [ 83 ]; and the subsequent 7000 days should not be underserved, but rather early gains secured with continued focus on building healthy behaviours during the transition to adulthood [ 84 ]. Raising children and adolescents within a positive food culture is one component of this.
• Organisations and community groups : continued efforts from groups to combat the degradation of wholefoods. For example, the Slow Food Movement, local farmers markets, community gardens and food festivals [ 85 , 86 , 87 ]. While these initiatives are considered niche rather than mainstream, they promote a hands-on approach where wholefoods and socialisation around food is celebrated. They build knowledge, skills and confidence, and empower people and communities to connect with food and expand their exposure and experience. However, it is recognised there are economic and physical determinants that influence affordability, availability, and accessibility to such opportunities. Barriers may include low income and food literacy, availability of food assistance programs in different countries, geographical locations where people live and associated neighbourhood food environments, transport links, environmental conditions, and seasonality of food. An example of efforts to overcome access and improve food culture for those on low income, in the United States it is recommended that farmers markets are expanded to multiple settings, and food assistance programs such as SNAP (Supplemental Nutrition Assistance Program) and WIC (Special Supplemental Nutrition Program for Women, Infants and Children) extend benefits to farmers markets purchases and offer related nutrition education [ 88 ].

Cultural considerations in the public health nutrition sphere requires changing beliefs, values and attitudes towards healthy eating patterns, which are vital for the longevity, and transfer of shared and learned food behaviours across generations; “to exist with some permanency through time and across space” [ 89 ]. The suggestions above aim to influence our belief systems and behaviour patterns towards sustained change and a positive food culture. There remains heavy work towards disseminating the importance and practice of sustainable diets alongside healthy food choices and behaviours, which reinforces the significance of food culture within population and planetary health for further consideration.

6. Conclusions

Understanding our current food culture is necessary to articulate the complexities that influence our food behaviours, values and beliefs, and have important implications for physical and mental health and wellbeing. Food culture provides the rationale to target multi-strategy multi-level nutrition interventions that incorporate environmental, behavioural and cultural elements to influence habitual food behaviours, values and beliefs. What is clear is that at a population level we need to foster health-promoting and supportive environments to enable population-wide improvements to the way we eat, and how we think and feel about food and our bodies.

Author Contributions

Conceptualization, E.M., M.H., S.Y. and A.H.; writing-original draft preparation, E.M.; writing-review and editing, E.M., M.H., S.Y. and A.H.; supervision, M.H., S.Y. and A.H. All authors have read and agreed to the published version of the manuscript.

This research received no external funding.

Institutional Review Board Statement

Not applicable.

Informed Consent Statement

Conflicts of interest.

The authors declare no conflict of interest.

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14.3 Food and Cultural Identity

Learning outcomes.

By the end of this section, you will be able to:

• Describe the relationship between food and cultural identity.
• Contrast food prescriptions with food proscriptions.
• Illustrate the connection between food and gender.

Food and Cultural Identity

Food travels across cultures perhaps more often and with more ease than any other tradition. Sometimes food carries with it related culinary practices (such as the use of chopsticks), and sometimes foods mix with existing culinary traditions to form new syncretic cuisines (such as Tex-Mex food, which evolved from a combination of Mexican and US Southwest food traditions). Like culture itself, foods are shared within and move between communities, adapting to changing circumstances and settings. Although it is adaptable, food is also tightly linked to people’s cultural identities , or the ways they define and distinguish themselves from other groups of people. As part of these cultural identities, the term cuisine is used to refer to specific cultural traditions of cooking, preparing, and consuming food. While urban areas tend to shift and adapt cuisine more frequently than rural areas, those aspects of cuisine most tightly linked to identity tend to change slowly in all settings.

In her research on Japanese food and identity, cultural anthropologist, and Japanese scholar Emiko Ohnuki-Tierney (1993, 1995) explores the sociocultural construction of rice as a dominant metaphor for the Japanese people. Using evidence from official decrees, taxation documents, myths, rituals, woodblock prints, and poetry, Ohnuki-Tierney traces the long history of rice cultivation in Japan. Introduced from China, rice agriculture began during the Yamato period (250–710 CE). While the Chinese preferred long-grain rice, the Japanese cultivated short-grain rice, which they considered the only pure form of rice. During this period, a series of myths connecting short-grain rice to Japanese deities emerged in folktales and historical documents—evidence of Japanese efforts to distinguish themselves from the Chinese, who also relied on rice as an important source of calories. Over the years, rice developed into a staple crop that Japanese landowners used as a form of tax payment, indicating strong connections between Japanese land, Japanese short-grain rice, and the Japanese landowning elite. By the early modern period (1603–1868), as Japan became increasingly urban and eventually industrialized, agricultural life declined. People moved off the land and into cities, and rice began to take on new meanings. Symptomatic of a cultural identity strongly rooted in national history, rice became an increasingly sacred symbol of Japanese identity—a cultural memory with a long history that consistently tied being Japanese to eating domestic Japanese rice. As Japan opened to interactions with Western nations, the Japanese continued to use rice as a metaphor for national identity: while the Japanese referred to themselves as “rice-eaters,” they referred to Western peoples as “meat-eaters.”

For years, Japan has had a ban on importing any foreign-grown rice, even California export rice, which is primarily the Japanese short-grain variety and available at a significantly lower price. In 1993, Japan suffered a growing season that was colder and wetter than normal and had a low-producing rice harvest. US rice exporters were able to negotiate a trade deal allowing some limited rice exports to Japan. Yet most of this rice remained in warehouses, untouched. Japanese people complained that it was full of impurities and did not taste good. Today, on average, Japanese people consume only about 160 grams of rice daily, half of what they consumed 40 years ago (Coleman 2017). Yet their cultural and symbolic connection with domestic Japanese rice remains strong. Japanese short-grain rice is still referred to as shushoku , “the main dish” (Ohnuki-Tierney 1993, 16)—the symbolic centerpiece, even though it is now more frequently a small side dish in a more diverse cuisine. Ohnuki-Tierney notes that rice plays a particularly important role in the Japanese sense of community:

Not only during ritual occasions, but also in the day-to-day lives of the Japanese, rice and rice products play a crucial role in commensal activities. Cooked white rice is offered daily to the family ancestral alcove. Also, rice is the only food shared at meals, served by the female head of the household, while other dishes are placed in individual containers. Rice stands for “we,” i.e., whatever social group one belongs to, as in a common expression, “to eat from the same rice-cooking pan,” which connotes a strong sense of fellowship arising from sharing meals. (1995, 229)

Although the meaning of rice has shifted during different historical periods—from a comparison between short-grain Japanese and long-grain Chinese rice to a way to distinguish rice-eating Japanese from meat-eating Westerners, then to a measure of the quality of what is grown in Japanese versus less desirable imported rice—the Japanese continue to hold a cultural identity closely connected with rice. Being Japanese means eating Japanese rice still today.

The relationship between food and cultural identity is readily apparent in Western societies. Most grocery stores have aisles containing goods labeled as “international foods” or “ethnic foods,” and large urban areas often include neighborhoods featuring a conglomeration of restaurants serving diverse cuisines. In Washington, DC, the neighborhood of Adams Morgan is famous for its ethnic restaurants. Walking down the street, one might smell the mouthwatering aroma of injera , a sour, fermented flatbread from Ethiopia, or bún bò hu? , spicy lemongrass beef soup from Vietnam. Think about your own town and nearby urban areas. Where do you go to try new foods and dishes from other cultures?

Food Prescriptions and Proscriptions

As with all cultural institutions, there are various rules and customs surrounding food and eating. Many of these can be classified as either food prescriptions , foods that one should eat and are considered culturally appropriate, or food proscriptions , foods that are prohibited and not considered proper. These food regulations are social norms that connect production and consumption with the maintenance of cultural identity through food.

In the previous section, you read about the importance of Japanese short-grain rice as a symbol of Japanese identity. For many Japanese people, short-grain rice is a food prescription, something that they feel they should eat. Food prescriptions are common across cultures and nation-states, especially in regard to special holidays. There are many examples: turkey on Thanksgiving in the United States, corned beef on St. Patrick’s Day in Ireland, special breads, and candy figurines on Día de los Muertos in Mexico, saffron bread and ginger biscuits on St. Lucia Day in Sweden, or mutton curry and rice on Eid al-Fitr in Muslim countries. Food prescriptions are also common in the celebration of commemorative events, such as the cakes eaten at birthday parties and weddings, or the enchiladas and tamales prepared for a quinceañera celebrating a young Latin American woman’s 15th birthday. Most of these occasions involve feasts , which are elaborate meals shared among a large group of people and featuring symbolically meaningful foods.

One interesting example is the food eaten to mark the Dragon Boat Festival (Dragon Boat Festival, also called Duanwu), held in China on the fifth day of the fifth month of the Chinese lunar year. There are various origin stories for the Dragon Boat Festival. In one of them, the festival commemorates a beloved Chinese poet and government minister named Qu Yuan (ca. 340–206 BCE), who fell out of imperial favor and died by suicide, drowning himself. According to the story, people threw sticky rice dumplings into the river where he had drowned himself in order to distract the fish so that they could retrieve his body and give him a proper burial. The most important Dragon Boat food is zongzi , a sticky rice dumpling with different fillings, but the feast also traditionally includes eel, sticky rice cakes, boiled eggs, jiandui (a wheat ball covered in sesame seeds), pancakes with fillings, and wine.

Food proscriptions, also called food taboos , are also common across cultures and contribute to establishing and maintaining a group’s identity. Often, these rules and regulations about what not to eat originate in religious beliefs. Two examples are the vegetarianism practiced by many Hindus, which is grounded in the spiritual principle of ahimsa (nonviolence in relation to all living things), and kashrut , a Jewish principle that forbids mixing meat and dairy foods or eating pork or shellfish. Sometimes food proscriptions are active for limited periods of time. For many Christians, especially Catholics, the 40 days of Lent, a period of religious reflection commemorating the 40 days Jesus spent fasting in the desert, are a time when people give up certain foods or drinks to make a symbolic sacrifice. For many Catholics, this means fasting (withholding a measure of food) throughout the period and/or totally abstaining from meat on the special days of Ash Wednesday and Good Friday:

For members of the Latin Catholic Church, the norms on fasting are obligatory from age 18 until age 59. When fasting, a person is permitted to eat one full meal, as well as two smaller meals that together are not equal to a full meal. The norms concerning abstinence from meat are binding upon members of the Latin Catholic Church from age 14 onwards. (United States Conference of Catholic Bishops n.d.)

Muslims observe Ramadan , a month-long commemoration of the prophet Muhammad receiving the revelations of the Quran, by fasting every day from sunup to sundown. The Islamic fast entails a prohibition on food and drink, including water. Every evening after sundown, Muslims eat a large meal that include fruits, vegetables, and dates to rehydrate for the next day’s fast.

Some food prohibitions are customary and tied more to ancient cultural traditions than religion. Many food prohibitions pertain to meat. Among several East African groups, there is a prohibition against eating fish of any kind. This is called the Cushitic fish taboo because the prohibitions are found among many, but not all, cultural groups whose languages are part of the Cushite family, such as the Somali, Masaai, and Bantu peoples. Horsemeat was historically consumed infrequently in the United States until it was outlawed in 2005, primarily because of toxins in the meat related to the butchering process. Even before then, horsemeat in mainstream US society was a food prohibition. However, it is consumed throughout Europe, where there are butchers solely devoted to handling horsemeat.

An interesting case of food rules and regulations across cultures is cannibalism , the act of eating an individual of one’s own species. Although we do not usually think of human flesh as a menu item, in some cultures it is considered a kind of food, typically eaten as symbolic nutrition and identity. U.S. cultural and medical anthropologist Beth Conklin (1995) and Brazilian cultural anthropologist Aparecida Vilaça (2002) conducted research among the Wari’ of western Amazonia in Brazil and found that prior to evangelization by Christian missionaries in the 1960s, the Wari’ practiced two different types of cannibalism: endocannibalism , or eating members of one’s own cultural group, and exocannibalism , or eating those who are “foreign” or outside of one’s cultural group. Each form of cannibalism was associated with its own beliefs, practices, and symbolism.

The Wari’ belief system is based on the principle that only the Wari’ are real people. All non-Wari’ others, people and animals alike, are not humans and thus can be considered meat (Vilaça 2002, 358). When speaking of the practice recognized by anthropologists as exocannibalism, the Wari’ did not consider themselves to be practicing cannibalism at all; they saw non-Wari’ people as not fully human and classified them as a type of prey. Endocannibalism was understood differently. Endocannibalism among the Wari’ was practiced as part of the mourning process and understood as a way of honoring a Wari’ person who had died. Following a death, the immediate family of the deceased arranged for non-kin and relatives by marriage to dress and prepare the body by dismembering, roasting, and eating virtually all of it. Consuming the flesh of the deceased was considered the ultimate act of respect, as the remains were not buried in the ground but in the living bodies of other Wari’. Once eaten by non-family Wari’, the deceased could transform from humans into spirits and eventually return as prey animals to provide food for the living. For Conklin, this practice indicates mutualism , or the relationship between people and animals through the medium of food and eating:

For Wari’, ... the magic of existence lies in the commonality of human and animal identities, in the movements between the human and nonhuman worlds embodied in the recognition through cannibalism of human participation in both poles of the dynamic of eating and being eaten. (Conklin 1995, 95)

Cannibalism has been associated with many cultures, sometimes accompanying warfare or imperial expansion, as in the case of the Aztecs (Isaac 2002), and sometimes as a means of showing respect for and establishing kinship with the deceased (see Lindenbaum 1979 for an example in Papua New Guinea). Although there have been scholarly arguments around the nature and frequency of cannibalism (Arens 1979), there is increasing evidence that this was a practiced norm in many human societies. Some religions also incorporate symbolic cannibalism as a way of identifying with the deity.

Food can be deeply symbolic and plays an important role in every culture. Whether foods are prescribed or prohibited, each culture constructs meanings around what they define as food and the emotional attachments they have to what they eat. Consider your own plate when you next sit down to eat. What meanings are attached to the different foods that you choose? What memories do different foods evoke?

Food and Gender

While food itself is a material substance, humans classify and categorize foods differently based on cultural differences and family traditions. In many cultures, food is gendered, meaning some foods or dishes are associated with one gender more than with the other. Think about your own culture. If you were cooking a meal for only women or only men, would that influence the foods you chose to prepare? Although gender-specific food choices are stereotypes of male and female dietary preferences and every person has their own individual preferences, many social institutions and entertainment venues cater to gendered diets.

• When the television show Man v. Food , a show devoted to “big food” and eating challenges, premiered on the Travel Channel in 2008, it had some of the highest ratings of any show on that channel. Many of the foods showcased are those stereotypically associated with men (burgers, potatoes, ribs, fried chicken), and the host participates in local food-eating competitions, highlighting regional cuisines around the United States. In this show, food functions as a sporting activity under extreme conditions.
• Food delivery business GrubHub did a study of male and female ordering preferences in 2013–2014 at some 30,000 different restaurants in more than 700 US cities to “better understand takeout and delivery” (GrubHub 2018). In their results, they noted some significant differences between men’s and women’s ordering habits. Pizza was the most popular item for both men and women, but among other selections, women tended to order more healthy options, such as salads, sushi, and vegetable dishes, and men ordered more meat and chicken, with the most popular choices being General Tso’s chicken, chicken parmesan, and bacon.

Food historian Paul Freedman traced the emergence of gendered foods and gendered food stereotypes in the United States back to the 1870s, when “shifting social norms—like the entry of women into the workplace—gave women more opportunities to dine without men” (2019b). Freedman notes that there was a rapid development of restaurants meant to appeal to women. Many of these featured lighter fare, such as sandwiches and salads, and some were referred to as “ice cream saloons,” playing on a distinction between them and the more traditional type of saloon primarily associated with men (Freedman 2015). There was also growth in the recipe industry to provide women with home cooking options that allowed for quicker meal preparation.

Gendering foods, a practice often associated with specific life stages and rituals, is found across cultures and across time. In his study of marriage customs in the chiefdom of Batié in Cameroon, social anthropologist Emile Tsékénis notes that the marriage is formalized by an exchange of gendered foods between the couple’s polygamous families:

The groom offers raw “male” products (palm oil, plantain, and raffia wine) to the co-wives of the girl’s mother, while the co-wives hand over the palm oil to the girl’s father, and the girl’s side offers “female” products (yams, potatoes, and/or taro) to the husband’s side. (2017, 134)

This exchange of gendered foods between families mirrors the marriage ceremony and symbolically binds the couple’s families together.

Gendered foods are also common during puberty rituals in many cultures, especially for young women, as female puberty is marked by the beginning of menstruation, an obvious and observable bodily change. In the Kinaaldá , the Navajo puberty ceremony for young girls that takes place shortly after the first menstruation, the girl and female members of her family together cook a corn cake in a special underground oven. The corn cake, called an alkaan , is understood as a re-creation of the first corn cake baked by the Navajo deity Changing Woman. After baking this first corn cake, Changing Woman offered a piece of it to the sun in gratitude for food and life. By reenacting this ritual, the young girl marks her own journey toward the creation of life, as she is now capable of becoming a mother.

As we saw in Chapter 12, Gender & Sexuality, cultures may also celebrate foods that enhance sexuality. In some regions of Vietnam, there are restaurants that serve dog to male customers only, as dog meat is believed to enhance masculinity (Avieli 2011). Food contains and conveys many cultural beliefs. This can be compared to the joys attributed to chocolate in the United States, especially during the celebration of Valentine’s Day. Do you have similar beliefs about food and sexuality?

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Six brilliant student essays on the power of food to spark social change.

Read winning essays from our fall 2018 “Feeding Ourselves, Feeding Our Revolutions,” student writing contest.

For the Fall 2018 student writing competition, “Feeding Ourselves, Feeding Our Revolutions,” we invited students to read the YES! Magazine article, “Cooking Stirs the Pot for Social Change,”   by Korsha Wilson and respond to this writing prompt: If you were to host a potluck or dinner to discuss a challenge facing your community or country, what food would you cook? Whom would you invite? On what issue would you deliberate? 

The Winners

From the hundreds of essays written, these six—on anti-Semitism, cultural identity, death row prisoners, coming out as transgender, climate change, and addiction—were chosen as essay winners.  Be sure to read the literary gems and catchy titles that caught our eye.

Middle School Winner: India Brown High School Winner: Grace Williams University Winner: Lillia Borodkin Powerful Voice Winner: Paisley Regester Powerful Voice Winner: Emma Lingo Powerful Voice Winner: Hayden Wilson

Literary Gems Clever Titles

Middle School Winner: India Brown  

A Feast for the Future

Close your eyes and imagine the not too distant future: The Statue of Liberty is up to her knees in water, the streets of lower Manhattan resemble the canals of Venice, and hurricanes arrive in the fall and stay until summer. Now, open your eyes and see the beautiful planet that we will destroy if we do not do something. Now is the time for change. Our future is in our control if we take actions, ranging from small steps, such as not using plastic straws, to large ones, such as reducing fossil fuel consumption and electing leaders who take the problem seriously.

 Hosting a dinner party is an extraordinary way to publicize what is at stake. At my potluck, I would serve linguini with clams. The clams would be sautéed in white wine sauce. The pasta tossed with a light coat of butter and topped with freshly shredded parmesan. I choose this meal because it cannot be made if global warming’s patterns persist. Soon enough, the ocean will be too warm to cultivate clams, vineyards will be too sweltering to grow grapes, and wheat fields will dry out, leaving us without pasta.

I think that giving my guests a delicious meal and then breaking the news to them that its ingredients would be unattainable if Earth continues to get hotter is a creative strategy to initiate action. Plus, on the off chance the conversation gets drastically tense, pasta is a relatively difficult food to throw.

In YES! Magazine’s article, “Cooking Stirs the Pot for Social Change,” Korsha Wilson says “…beyond the narrow definition of what cooking is, you can see that cooking is and has always been an act of resistance.” I hope that my dish inspires people to be aware of what’s at stake with increasing greenhouse gas emissions and work toward creating a clean energy future.

 My guest list for the potluck would include two groups of people: local farmers, who are directly and personally affected by rising temperatures, increased carbon dioxide, drought, and flooding, and people who either do not believe in human-caused climate change or don’t think it affects anyone. I would invite the farmers or farm owners because their jobs and crops are dependent on the weather. I hope that after hearing a farmer’s perspective, climate-deniers would be awakened by the truth and more receptive to the effort to reverse these catastrophic trends.

Earth is a beautiful planet that provides everything we’ll ever need, but because of our pattern of living—wasteful consumption, fossil fuel burning, and greenhouse gas emissions— our habitat is rapidly deteriorating. Whether you are a farmer, a long-shower-taking teenager, a worker in a pollution-producing factory, or a climate-denier, the future of humankind is in our hands. The choices we make and the actions we take will forever affect planet Earth.

 India Brown is an eighth grader who lives in New York City with her parents and older brother. She enjoys spending time with her friends, walking her dog, Morty, playing volleyball and lacrosse, and swimming.

High School Winner: Grace Williams

Apple Pie Embrace

It’s 1:47 a.m. Thanksgiving smells fill the kitchen. The sweet aroma of sugar-covered apples and buttery dough swirls into my nostrils. Fragrant orange and rosemary permeate the room and every corner smells like a stroll past the open door of a French bakery. My eleven-year-old eyes water, red with drowsiness, and refocus on the oven timer counting down. Behind me, my mom and aunt chat to no end, fueled by the seemingly self-replenishable coffee pot stashed in the corner. Their hands work fast, mashing potatoes, crumbling cornbread, and covering finished dishes in a thin layer of plastic wrap. The most my tired body can do is sit slouched on the backless wooden footstool. I bask in the heat escaping under the oven door.

 As a child, I enjoyed Thanksgiving and the preparations that came with it, but it seemed like more of a bridge between my birthday and Christmas than an actual holiday. Now, it’s a time of year I look forward to, dedicated to family, memories, and, most importantly, food. What I realized as I grew older was that my homemade Thanksgiving apple pie was more than its flaky crust and soft-fruit center. This American food symbolized a rite of passage, my Iraqi family’s ticket to assimilation. 

 Some argue that by adopting American customs like the apple pie, we lose our culture. I would argue that while American culture influences what my family eats and celebrates, it doesn’t define our character. In my family, we eat Iraqi dishes like mesta and tahini, but we also eat Cinnamon Toast Crunch for breakfast. This doesn’t mean we favor one culture over the other; instead, we create a beautiful blend of the two, adapting traditions to make them our own.

 That said, my family has always been more than the “mashed potatoes and turkey” type.

My mom’s family immigrated to the United States in 1976. Upon their arrival, they encountered a deeply divided America. Racism thrived, even after the significant freedoms gained from the Civil Rights Movement a few years before. Here, my family was thrust into a completely unknown world: they didn’t speak the language, they didn’t dress normally, and dinners like riza maraka seemed strange in comparison to the Pop Tarts and Oreos lining grocery store shelves.

 If I were to host a dinner party, it would be like Thanksgiving with my Chaldean family. The guests, my extended family, are a diverse people, distinct ingredients in a sweet potato casserole, coming together to create a delicious dish.

In her article “Cooking Stirs the Pot for Social Change,” Korsha Wilson writes, “each ingredient that we use, every technique, every spice tells a story about our access, our privilege, our heritage, and our culture.” Voices around the room will echo off the walls into the late hours of the night while the hot apple pie steams at the table’s center.

We will play concan on the blanketed floor and I’ll try to understand my Toto, who, after forty years, still speaks broken English. I’ll listen to my elders as they tell stories about growing up in Unionville, Michigan, a predominately white town where they always felt like outsiders, stories of racism that I have the privilege not to experience. While snacking on sunflower seeds and salted pistachios, we’ll talk about the news- how thousands of people across the country are protesting for justice among immigrants. No one protested to give my family a voice.

Our Thanksgiving food is more than just sustenance, it is a physical representation of my family ’s blended and ever-changing culture, even after 40 years in the United States. No matter how the food on our plates changes, it will always symbolize our sense of family—immediate and extended—and our unbreakable bond.

Grace Williams, a student at Kirkwood High School in Kirkwood, Missouri, enjoys playing tennis, baking, and spending time with her family. Grace also enjoys her time as a writing editor for her school’s yearbook, the Pioneer. In the future, Grace hopes to continue her travels abroad, as well as live near extended family along the sunny beaches of La Jolla, California.

University Winner: Lillia Borodkin

Nourishing Change After Tragedy Strikes

In the Jewish community, food is paramount. We often spend our holidays gathered around a table, sharing a meal and reveling in our people’s story. On other sacred days, we fast, focusing instead on reflection, atonement, and forgiveness.

As a child, I delighted in the comfort of matzo ball soup, the sweetness of hamantaschen, and the beauty of braided challah. But as I grew older and more knowledgeable about my faith, I learned that the origins of these foods are not rooted in joy, but in sacrifice.

The matzo of matzo balls was a necessity as the Jewish people did not have time for their bread to rise as they fled slavery in Egypt. The hamantaschen was an homage to the hat of Haman, the villain of the Purim story who plotted the Jewish people’s destruction. The unbaked portion of braided challah was tithed by commandment to the kohen  or priests. Our food is an expression of our history, commemorating both our struggles and our triumphs.

As I write this, only days have passed since eleven Jews were killed at the Tree of Life Synagogue in Pittsburgh. These people, intending only to pray and celebrate the Sabbath with their community, were murdered simply for being Jewish. This brutal event, in a temple and city much like my own, is a reminder that anti-Semitism still exists in this country. A reminder that hatred of Jews, of me, my family, and my community, is alive and flourishing in America today. The thought that a difference in religion would make some believe that others do not have the right to exist is frightening and sickening.  

 This is why, if given the chance, I would sit down the entire Jewish American community at one giant Shabbat table. I’d serve matzo ball soup, pass around loaves of challah, and do my best to offer comfort. We would take time to remember the beautiful souls lost to anti-Semitism this October and the countless others who have been victims of such hatred in the past. I would then ask that we channel all we are feeling—all the fear, confusion, and anger —into the fight.

As suggested in Korsha Wilson’s “Cooking Stirs the Pot for Social Change,” I would urge my guests to direct our passion for justice and the comfort and care provided by the food we are eating into resisting anti-Semitism and hatred of all kinds.

We must use the courage this sustenance provides to create change and honor our people’s suffering and strength. We must remind our neighbors, both Jewish and non-Jewish, that anti-Semitism is alive and well today. We must shout and scream and vote until our elected leaders take this threat to our community seriously. And, we must stand with, support, and listen to other communities that are subjected to vengeful hate today in the same way that many of these groups have supported us in the wake of this tragedy.

This terrible shooting is not the first of its kind, and if conflict and loathing are permitted to grow, I fear it will not be the last. While political change may help, the best way to target this hate is through smaller-scale actions in our own communities.

It is critical that we as a Jewish people take time to congregate and heal together, but it is equally necessary to include those outside the Jewish community to build a powerful crusade against hatred and bigotry. While convening with these individuals, we will work to end the dangerous “otherizing” that plagues our society and seek to understand that we share far more in common than we thought. As disagreements arise during our discussions, we will learn to respect and treat each other with the fairness we each desire. Together, we shall share the comfort, strength, and courage that traditional Jewish foods provide and use them to fuel our revolution. 

We are not alone in the fight despite what extremists and anti-semites might like us to believe.  So, like any Jew would do, I invite you to join me at the Shabbat table. First, we will eat. Then, we will get to work.  

Lillia Borodkin is a senior at Kent State University majoring in Psychology with a concentration in Child Psychology. She plans to attend graduate school and become a school psychologist while continuing to pursue her passion for reading and writing. Outside of class, Lillia is involved in research in the psychology department and volunteers at the Women’s Center on campus.   

Powerful Voice Winner: Paisley Regester

As a kid, I remember asking my friends jokingly, ”If you were stuck on a deserted island, what single item of food would you bring?” Some of my friends answered practically and said they’d bring water. Others answered comically and said they’d bring snacks like Flamin’ Hot Cheetos or a banana. However, most of my friends answered sentimentally and listed the foods that made them happy. This seems like fun and games, but what happens if the hypothetical changes? Imagine being asked, on the eve of your death, to choose the final meal you will ever eat. What food would you pick? Something practical? Comical? Sentimental?  

This situation is the reality for the 2,747 American prisoners who are currently awaiting execution on death row. The grim ritual of “last meals,” when prisoners choose their final meal before execution, can reveal a lot about these individuals and what they valued throughout their lives.

It is difficult for us to imagine someone eating steak, lobster tail, apple pie, and vanilla ice cream one moment and being killed by state-approved lethal injection the next. The prisoner can only hope that the apple pie he requested tastes as good as his mom’s. Surprisingly, many people in prison decline the option to request a special last meal. We often think of food as something that keeps us alive, so is there really any point to eating if someone knows they are going to die?

“Controlling food is a means of controlling power,” said chef Sean Sherman in the YES! Magazine article “Cooking Stirs the Pot for Social Change,” by Korsha Wilson. There are deeper stories that lie behind the final meals of individuals on death row.

I want to bring awareness to the complex and often controversial conditions of this country’s criminal justice system and change the common perception of prisoners as inhuman. To accomplish this, I would host a potluck where I would recreate the last meals of prisoners sentenced to death.

In front of each plate, there would be a place card with the prisoner’s full name, the date of execution, and the method of execution. These meals could range from a plate of fried chicken, peas with butter, apple pie, and a Dr. Pepper, reminiscent of a Sunday dinner at Grandma’s, to a single olive.

Seeing these meals up close, meals that many may eat at their own table or feed to their own kids, would force attendees to face the reality of the death penalty. It will urge my guests to look at these individuals not just as prisoners, assigned a number and a death date, but as people, capable of love and rehabilitation.  

This potluck is not only about realizing a prisoner’s humanity, but it is also about recognizing a flawed criminal justice system. Over the years, I have become skeptical of the American judicial system, especially when only seven states have judges who ethnically represent the people they serve. I was shocked when I found out that the officers who killed Michael Brown and Anthony Lamar Smith were exonerated for their actions. How could that be possible when so many teens and adults of color have spent years in prison, some even executed, for crimes they never committed?  

Lawmakers, police officers, city officials, and young constituents, along with former prisoners and their families, would be invited to my potluck to start an honest conversation about the role and application of inequality, dehumanization, and racism in the death penalty. Food served at the potluck would represent the humanity of prisoners and push people to acknowledge that many inmates are victims of a racist and corrupt judicial system.

Recognizing these injustices is only the first step towards a more equitable society. The second step would be acting on these injustices to ensure that every voice is heard, even ones separated from us by prison walls. Let’s leave that for the next potluck, where I plan to serve humble pie.

Paisley Regester is a high school senior and devotes her life to activism, the arts, and adventure. Inspired by her experiences traveling abroad to Nicaragua, Mexico, and Scotland, Paisley hopes to someday write about the diverse people and places she has encountered and share her stories with the rest of the world.

Powerful Voice Winner: Emma Lingo

The Empty Seat

“If you aren’t sober, then I don’t want to see you on Christmas.”

Harsh words for my father to hear from his daughter but words he needed to hear. Words I needed him to understand and words he seemed to consider as he fiddled with his wine glass at the head of the table. Our guests, my grandma, and her neighbors remained resolutely silent. They were not about to defend my drunken father–or Charles as I call him–from my anger or my ultimatum.

This was the first dinner we had had together in a year. The last meal we shared ended with Charles slopping his drink all over my birthday presents and my mother explaining heroin addiction to me. So, I wasn’t surprised when Charles threw down some liquid valor before dinner in anticipation of my anger. If he wanted to be welcomed on Christmas, he needed to be sober—or he needed to be gone.

Countless dinners, holidays, and birthdays taught me that my demands for sobriety would fall on deaf ears. But not this time. Charles gave me a gift—a one of a kind, limited edition, absolutely awkward treat. One that I didn’t know how to deal with at all. Charles went home that night, smacked a bright red bow on my father, and hand-delivered him to me on Christmas morning.

He arrived for breakfast freshly showered and looking flustered. He would remember this day for once only because his daughter had scolded him into sobriety. Dad teetered between happiness and shame. Grandma distracted us from Dad’s presence by bringing the piping hot bacon and biscuits from the kitchen to the table, theatrically announcing their arrival. Although these foods were the alleged focus of the meal, the real spotlight shined on the unopened liquor cabinet in my grandma’s kitchen—the cabinet I know Charles was begging Dad to open.

I’ve isolated myself from Charles. My family has too. It means we don’t see Dad, but it’s the best way to avoid confrontation and heartache. Sometimes I find myself wondering what it would be like if we talked with him more or if he still lived nearby. Would he be less inclined to use? If all families with an addict tried to hang on to a relationship with the user, would there be fewer addicts in the world? Christmas breakfast with Dad was followed by Charles whisking him away to Colorado where pot had just been legalized. I haven’t talked to Dad since that Christmas.

As Korsha Wilson stated in her YES! Magazine article, “Cooking Stirs the Pot for Social Change,” “Sometimes what we don’t cook says more than what we do cook.” When it comes to addiction, what isn’t served is more important than what is. In quiet moments, I like to imagine a meal with my family–including Dad. He’d have a spot at the table in my little fantasy. No alcohol would push him out of his chair, the cigarettes would remain seated in his back pocket, and the stench of weed wouldn’t invade the dining room. Fruit salad and gumbo would fill the table—foods that Dad likes. We’d talk about trivial matters in life, like how school is going and what we watched last night on TV.

Dad would feel loved. We would connect. He would feel less alone. At the end of the night, he’d walk me to the door and promise to see me again soon. And I would believe him.

Emma Lingo spends her time working as an editor for her school paper, reading, and being vocal about social justice issues. Emma is active with many clubs such as Youth and Government, KHS Cares, and Peer Helpers. She hopes to be a journalist one day and to be able to continue helping out people by volunteering at local nonprofits.

Powerful Voice Winner: Hayden Wilson

Bittersweet Reunion

I close my eyes and envision a dinner of my wildest dreams. I would invite all of my relatives. Not just my sister who doesn’t ask how I am anymore. Not just my nephews who I’m told are too young to understand me. No, I would gather all of my aunts, uncles, and cousins to introduce them to the me they haven’t met.

For almost two years, I’ve gone by a different name that most of my family refuses to acknowledge. My aunt, a nun of 40 years, told me at a recent birthday dinner that she’d heard of my “nickname.” I didn’t want to start a fight, so I decided not to correct her. Even the ones who’ve adjusted to my name have yet to recognize the bigger issue.

Last year on Facebook, I announced to my friends and family that I am transgender. No one in my family has talked to me about it, but they have plenty to say to my parents. I feel as if this is about my parents more than me—that they’ve made some big parenting mistake. Maybe if I invited everyone to dinner and opened up a discussion, they would voice their concerns to me instead of my parents.

I would serve two different meals of comfort food to remind my family of our good times. For my dad’s family, I would cook heavily salted breakfast food, the kind my grandpa used to enjoy. He took all of his kids to IHOP every Sunday and ordered the least healthy option he could find, usually some combination of an overcooked omelet and a loaded Classic Burger. For my mom’s family, I would buy shakes and burgers from Hardee’s. In my grandma’s final weeks, she let aluminum tins of sympathy meals pile up on her dining table while she made my uncle take her to Hardee’s every day.

In her article on cooking and activism, food writer Korsha Wilson writes, “Everyone puts down their guard over a good meal, and in that space, change is possible.” Hopefully the same will apply to my guests.

When I first thought of this idea, my mind rushed to the endless negative possibilities. My nun-aunt and my two non-nun aunts who live like nuns would whip out their Bibles before I even finished my first sentence. My very liberal, state representative cousin would say how proud she is of the guy I’m becoming, but this would trigger my aunts to accuse her of corrupting my mind. My sister, who has never spoken to me about my genderidentity, would cover her children’s ears and rush them out of the house. My Great-Depression-raised grandparents would roll over in their graves, mumbling about how kids have it easy nowadays.

After mentally mapping out every imaginable terrible outcome this dinner could have, I realized a conversation is unavoidable if I want my family to accept who I am. I long to restore the deep connection I used to have with them. Though I often think these former relationships are out of reach, I won’t know until I try to repair them. For a year and a half, I’ve relied on Facebook and my parents to relay messages about my identity, but I need to tell my own story.

At first, I thought Korsha Wilson’s idea of a cooked meal leading the way to social change was too optimistic, but now I understand that I need to think more like her. Maybe, just maybe, my family could all gather around a table, enjoy some overpriced shakes, and be as close as we were when I was a little girl.

 Hayden Wilson is a 17-year-old high school junior from Missouri. He loves writing, making music, and painting. He’s a part of his school’s writing club, as well as the GSA and a few service clubs.

 Literary Gems

We received many outstanding essays for the Fall 2018 Writing Competition. Though not every participant can win the contest, we’d like to share some excerpts that caught our eye.

Thinking of the main staple of the dish—potatoes, the starchy vegetable that provides sustenance for people around the globe. The onion, the layers of sorrow and joy—a base for this dish served during the holidays.  The oil, symbolic of hope and perseverance. All of these elements come together to form this delicious oval pancake permeating with possibilities. I wonder about future possibilities as I flip the latkes.

—Nikki Markman, University of San Francisco, San Francisco, California

The egg is a treasure. It is a fragile heart of gold that once broken, flows over the blemishless surface of the egg white in dandelion colored streams, like ribbon unraveling from its spool.

—Kaylin Ku, West Windsor-Plainsboro High School South, Princeton Junction, New Jersey

If I were to bring one food to a potluck to create social change by addressing anti-Semitism, I would bring gefilte fish because it is different from other fish, just like the Jews are different from other people.  It looks more like a matzo ball than fish, smells extraordinarily fishy, and tastes like sweet brine with the consistency of a crab cake.

—Noah Glassman, Ethical Culture Fieldston School,  Bronx, New York

I would not only be serving them something to digest, I would serve them a one-of-a-kind taste of the past, a taste of fear that is felt in the souls of those whose home and land were taken away, a taste of ancestral power that still lives upon us, and a taste of the voices that want to be heard and that want the suffering of the Natives to end.

—Citlalic Anima Guevara, Wichita North High School, Wichita, Kansas

It’s the one thing that your parents make sure you have because they didn’t.  Food is what your mother gives you as she lies, telling you she already ate. It’s something not everybody is fortunate to have and it’s also what we throw away without hesitation.  Food is a blessing to me, but what is it to you?

—Mohamed Omar, Kirkwood High School, Kirkwood, Missouri

Filleted and fried humphead wrasse, mangrove crab with coconut milk, pounded taro, a whole roast pig, and caramelized nuts—cuisines that will not be simplified to just “food.” Because what we eat is the diligence and pride of our people—a culture that has survived and continues to thrive.

—Mayumi Remengesau, University of San Francisco, San Francisco, California

Some people automatically think I’m kosher or ask me to say prayers in Hebrew.  However, guess what? I don’t know many prayers and I eat bacon.

—Hannah Reing, Ethical Culture Fieldston School, The Bronx, New York

Everything was placed before me. Rolling up my sleeves I started cracking eggs, mixing flour, and sampling some chocolate chips, because you can never be too sure. Three separate bowls. All different sizes. Carefully, I tipped the smallest, and the medium-sized bowls into the biggest. Next, I plugged in my hand-held mixer and flicked on the switch. The beaters whirl to life. I lowered it into the bowl and witnessed the creation of something magnificent. Cookie dough.

—Cassandra Amaya, Owen Goodnight Middle School, San Marcos, Texas

Biscuits and bisexuality are both things that are in my life…My grandmother’s biscuits are the best: the good old classic Southern biscuits, crunchy on the outside, fluffy on the inside. Except it is mostly Southern people who don’t accept me.

—Jaden Huckaby, Arbor Montessori, Decatur, Georgia

We zest the bright yellow lemons and the peels of flavor fall lightly into the batter.  To make frosting, we keep adding more and more powdered sugar until it looks like fluffy clouds with raspberry seed rain.

—Jane Minus, Ethical Culture Fieldston School, Bronx, New York

Tamales for my grandma, I can still remember her skillfully spreading the perfect layer of masa on every corn husk, looking at me pitifully as my young hands fumbled with the corn wrapper, always too thick or too thin.

—Brenna Eliaz, San Marcos High School, San Marcos, Texas

Just like fry bread, MRE’s (Meals Ready to Eat) remind New Orleanians and others affected by disasters of the devastation throughout our city and the little amount of help we got afterward.

—Madeline Johnson, Spring Hill College, Mobile, Alabama

I would bring cream corn and buckeyes and have a big debate on whether marijuana should be illegal or not.

—Lillian Martinez, Miller Middle School, San Marcos, Texas

We would finish the meal off with a delicious apple strudel, topped with schlag, schlag, schlag, more schlag, and a cherry, and finally…more schlag (in case you were wondering, schlag is like whipped cream, but 10 times better because it is heavier and sweeter).

—Morgan Sheehan, Ethical Culture Fieldston School, Bronx, New York

Clever Titles

This year we decided to do something different. We were so impressed by the number of catchy titles that we decided to feature some of our favorites. 

“Eat Like a Baby: Why Shame Has No Place at a Baby’s Dinner Plate”

—Tate Miller, Wichita North High School, Wichita, Kansas 

“The Cheese in Between”

—Jedd Horowitz, Ethical Culture Fieldston School, Bronx, New York

“Harvey, Michael, Florence or Katrina? Invite Them All Because Now We Are Prepared”

—Molly Mendoza, Spring Hill College, Mobile, Alabama

“Neglecting Our Children: From Broccoli to Bullets”

—Kylie Rollings, Kirkwood High School, Kirkwood, Missouri  

“The Lasagna of Life”

—Max Williams, Wichita North High School, Wichita, Kansas

“Yum, Yum, Carbon Dioxide In Our Lungs”

—Melanie Eickmeyer, Kirkwood High School, Kirkwood, Missouri

“My Potluck, My Choice”

—Francesca Grossberg, Ethical Culture Fieldston School, Bronx, New York

“Trumping with Tacos”

—Maya Goncalves, Lincoln Middle School, Ypsilanti, Michigan

“Quiche and Climate Change”

—Bernie Waldman, Ethical Culture Fieldston School, Bronx, New York

“Biscuits and Bisexuality”

“W(health)”

—Miles Oshan, San Marcos High School, San Marcos, Texas

“Bubula, Come Eat!”

—Jordan Fienberg, Ethical Culture Fieldston School,  Bronx, New York

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Free World Cuisines & Food Culture Essay Examples & Topics

Food is one of the greatest pleasures humans have in life. It does more than just helping us sustain our bodies. It has the capacity to bring us back in time and across the borders. In this article, we will help you explore it in your essay about food and culture.

Food culture is the practices, beliefs, attitudes around the production, distribution, and consumption of food. Speaking about it, you can touch upon your local traditions or foreign cuisine. In essays, you can explore a variety of customs and habits related to food.

In this article, our experts have gathered tips on writing food culture essays. It will be easy for you to write an academic paper with them in mind. Moreover, you will find topics for your essay and will be able to see free samples written by other students. They are great to use for research or as guidelines.

Writing a cuisine essay is not much different from working on any other academic piece. And because of that, you need to apply the regular rules for writing, structuring, and formatting. As a student, you probably know them well now. However, it is not that easy to keep everything in mind, isn’t it? In this section, you’ll see what rules you need to follow when writing a food and culture essay.

• Follow a typical essay structure.

A. Start with an introduction. Its goal is to intrigue your audience and establish your topic. B. Add a thesis statement. It’s the main idea expressed in the last sentence of the introductory paragraph. C. The body is where you argue your thesis statement and present your arguments and examples. D. In your conclusion, summarize your arguments and restate your thesis. Bring the essay to a new level by creating an impression that stays with the reader.

• Do not skip brainstorming.

Gathering different ideas is one of the first steps of essay writing. Collect as many thoughts and arguments as possible. Later, in your research phase, you can develop only the best ones. Write at least ten different ideas, and then choose the one that interests you the most.

• Choose a win-win essay topic.

Food is a necessity; however, it is way more than that. We associate food with the most memorable moments of our life. Choosing a topic that demonstrates this connection is not an easy task. The issue needs to be well developed but narrow at the same time. Most importantly, try to write about something you are genuinely passionate about and have a formed opinion on.

• Write for your audience.

Knowing your audience can help you decide what topic to pick and even what information to include in your paper. It also influences the tone, the voice, and the arguments you use. Consider your audience’s needs and academic background. It will help you determine your paper’s terminology, examples, and theoretical framework.

• Keep your topic in mind.

After you formulate your topic, it is time to dig into numerous sources. You can start by going to your school library and searching on the Internet. Consider visiting some ethnic restaurants in your area to get a first-hand experience of food culture. Every time you find new sources, ask yourself if this information necessary for your topic. Throughout this process, take notes. Write down precise numbers, dates, locations, names. All this data will help you greatly to write a cuisine essay in one sit.

• Write an outline.

Once your research is done, and you’ve determined the correct format for your food and culture essay, outline your work. You won’t lose track of the essential points and examples when you have the structure in front of you. An outline is like a map of your essay. It will show you how the entire piece works together.

• Proofread your essay several times.

This step is vital if you want to avoid any unnecessary mistakes and typos. Sometimes great ideas can have less impact due to errors. There are several things you can do. Try reading out loud, asking a friend for feedback, or using an online grammar checker .

If you still did not choose a topic for yourself, this is a place to start. We’ve gathered this list so you can pick one and develop a good essay about food and culture. Besides, check our title generator that will come up with more ideas.

Here you go:

• The place of food in Indian culture and its connection with the religion.
• A comparison of Mexican street food and Tex-Mex culinary style.
• Advantages and disadvantages of healthy eating habits.
• How did American fast food infiltrate the Chinese market?
• Why is Japanese food so important in their culture?
• Spanish influence on Filipino cuisine.
• Why is street food so essential in Korean cuisine and culture?
• Characteristics of Italian cuisine by regions and cities.
• The development of Thai eating culture and Thai cuisine.
• What is Pakistani food etiquette?
• Relationships between gastronomy, cooking, and culture in American culture.
• Key factors that influence food habits and nutrition in different countries.
• How does national cuisine reflect national mentality and traditions?;

Thanks for your attention! Hopefully, you found our tips helpful. Good luck and Bon appetite! Further down, you can click the links and read food culture and foreign cuisine essays for your inspiration.

98 Best Essay Examples on World Cuisines & Food Culture

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Food and Farming: Urban Farming Benefits the Local Economy

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The Restaurant Chain Bueno Y Sano: Trend Overview

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History of Beer: Brief Retrospective From the Discovery of Beer to Nowadays

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Tiramisu: Classic and Original Recipe

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East Asian Food and Its Identifying Factors

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South Korean and Japanese Cuisines and Identity

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California Restaurants’ History and Cuisine Style

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Mexican Cuisine’s Transition to Comfort Food

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The Culture of Veganism Among the Middle Class

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