Paper short abstract:

With today's increasing global awareness of the halal market, halal foods have been rediscovered as cultural and economic capital in China. Governments are encouraging the standardization of halal food production, and Muslims are reassessing the honesty and responsibility of the service providers.

Paper long abstract:

This paper describes how both Muslims and non-Muslims in China interpret and consume "halal" foods. It examines halal-related policies, the availability of halal foods, and the notions of halal cuisine, particularly those held by the Hui people of mainland China. Halal and the term "qingzhen", the Mandarin translation for Islam, have been negotiated through the institutionalization of halal food regulation, but Culinary image of "qingzhen" cuisine have also emerged through the historical interactions of regional food cultures and Islamic religious culture in China. Since the 1990's, governmental oversight of halal foods - initially as a matter of ethnic policy, later as economic policy - has bolstered the standardization of halal foods. With today's increasing global awareness of the halal market, halal foods and cuisine have been rediscovered as ethnic, cultural, and economic capital. This has also brought new players into the halal food industry. Although local governments are asserting their authority over halal foods, discrepancies remain between the governmental definition of "halal" and the understanding held by Muslim and even non-Muslim residents. This paper examines narratives about halal foods and local cuisines, how consumers assess halal foods, and how food service providers leverage the concept of halal in China. It explores the complex relationship between the common notions of a cuisine and the practicalities of the food industry.

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Paper short abstract:

Securing halalness of food is one of major social challenge in contemporary Indonesia and numbers of commercial food products and restaurants are now being certified halal. However, Indonesian Muslim consumers' recognition of halalness is multifaceted and not always same as the written standard.

Paper long abstract:

Halal is an Arabic word that means lawful in Islamic law. The globalization of the world economy and improvements in food processing technologies have made the issue of food halalness so complex that even Muslims have difficulty in distinguishing what is halal and what is not. There have occurred various problems concerning interfusion/adulteration of non-halal material in so-called 'halal' products, both intentionally and unintentionally.

In order to prevent such problems, there are many halal certification bodies in the world that check and certify halalness of commercial products. Each body has its own standard, but established bodies recognize each other internationally. Southeast Asian countries such as Malaysia and Indonesia are taking leadership in the world. MUI (Halal certifying body in Indonesia) published a detailed criteria for halal certification in 2012. Most halal certifying bodies in Japan also comply with strict standards of Malaysian/Indonesian certifying bodies (JAKIM and MUI).

However, Indonesian Muslim consumers' understandings on food halalness are often different from halal certification standard.

In this presentation, I will discuss multifaceted aspects of food halalness in Indonesian Muslim consumers' recognition and eating behavior.

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Paper short abstract:

Distribution of pork in Palestine and Israel reflects the presence of Arab Christians, the diversity of the Jewish communities and the economic situation directly connected with the politics.

Paper long abstract:

It is very hard to find pork in the markets in the Islamic/Jewish dominant areas because of their famous religious reasons --- eating pork is strictly prohibited in Islam and Judaism. However, it is not so hard to find them in Palestine and Israel in the certain areas such as the Christian inhabited towns. Surrounded by the Muslim and Jewish neighbours, the consumption of pork has not been highly recommended, but the Christians kept breeding and eating for centuries.

But the situation seems to be changed these decades. The pork butcheries are slowly increasing and they are successful. Young Muslims are willing to work there, and they even eat pork. There are some estimated reasons; the mixture of Muslim and Christian cultures, the influences of the Russian immigrants to Israel, the strong intension to meat diet among the Middle East and the situation of Palestinian and Israeli economy directly connected with the politics.

Paper short abstract:

Alcohol consumption is strictly prohibited in traditional Hindu culture. Recently, however, wine consumption has become a conspicuous trend among the urban "new middle class" Hindus. What are the main factors behind this change, and how do people accept it?

Paper long abstract:

In orthodox Hindu culture alcohol is strongly condemned. In the most authoritative book of the Hindu code, Manu-smriti (Laws of Manu), alcohol consumption is strictly prohibited as one of the five great sins. However, with the adoption of an open economic policy by the Indian government in the 1990s and the emergence of the "new middle class", people's attitudes towards alcohol have been changing.

Although the concept of "new middle class" is not a fixed one, it can be characterized by a rapid increase of income and new consumption behavior. Middle class people are presumed to be more than 300 million, and alcohol consumption is getting ever more popular among them during the last 10 years. Compared to other alcohol, wine is perceived quite positively as a fashionable and healthy drink.

The region of Nasik (West India) gives good yields of grapes. In the beginning of the 2000s, the local government launched various support programs for the newly established wineries, which are now more than 40. They produce a good quality wine, some of which is meant for export. Domestic consumption is also rapidly increasing. Some of them are open to visitors, who can enjoy various wine tasting tours. People who visit these wineries belong to the urban "new middle class", and for them drinking wine is no more a taboo, but a symbol of advanced life.

In this presentation, I will try to analyze the factors that have led to this change among the urban Hindus.

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Paper short abstract:

Street food vending is perceived as an expression of the culture of the city. The rich tapestry of India's multicultural fabric is represented by the street food. This study tries to understand street food vending endeavor in the cultural tapestry of Pune City.

Paper long abstract:

Street food vending is a universal phenomenon which is part of urban landscape of developing countries. Street food is perceived as part of traditional local culture and food culture that is distinct for a city and its identity. Street food is appreciated various class of consumers across caste, education, income, occupation and age for their unique flavors. Besides its leisurely importance it is also fulfills need of food of urban poor population.

In India one major section of the street vendors are dedicated to preparing and selling street food items with a diverse range of selection from snacks to wholesome meals. Every place has its own distinct cuisine which mirrors the ways of people reflecting their culture, lifestyle and habits. In cities vendors majorly are part of migrated population, they adapt their social and ethnic practices in their endeavor which results in introduction of native dishes. Besides this migration of students and people in different economics sectors results in changes in the food choices and requirements. The presence of informal food vendors is appreciated by many consumers, including the urban poor, office workers and tourists. With changing requirements of the customers, the vendors adapt different strategies for food vending. As a result, process of street food vending can be perceived as an expression of the culture of the city. One such city is Pune city which exemplify the increase of street food vendors. This study tries to understand street food vending endeavor in the cultural tapestry of Pune City.

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Paper short abstract:

My presentation will focus on the representation of baked goods in contemporary Japan. Japanese or Japan(ized) creations are always represented as better and tastier than their European counterpart, helping promoting Japan national identity.

Paper long abstract:

My presentation will focus on the representation and consumption of baked goods in contemporary Japan. Those products are the fusion of European style baking and Japanese flavors and techniques. In the last decades the consumption of baked products in Japan has dramatically increased. But bread is still not regularly consumed during home meals, rice being the favorite on the Japanese table, with the exception of European style restaurants.

European style bakeries are not a total novelty on the Japanese market.Originally there used to be a distinction between European style bakeries and Japanese style bakeries, the latter focusing on sweet breads or kashi-pan. The rise of popularity of baked goods in Japan is also to be ascribed to the publishing industry.

Not only anime and manga but also Japanese baking cookbooks have been recently published for the English speaking public. On the other hand a countless number of Japanese editions of American and European cookbooks have been made available in Japanese bookstores. The hybridization of baked goods leads to the main theme of this presentation or the representation of those products in contemporary Japan. The link that connects the whole advertising process to promote Japanese products and its national identity is that Japan(ized) creations are always better and tastier than their European counterpart.

Paper short abstract:

The food culture of the Siberian peoples is explainable through their shamanism, giving animated "force" to every natural being, including food and beverages, consumed respectfully, in a perspective of sustainable energy. Their conscious and genuine nutrition is a useful reference model today.

Paper long abstract:

The food culture of the Siberian peoples is explainable in the light of their original shamanic system of beliefs. According to this world view, every natural being possesses an animated "force" or energy, which is the so-called invisible "double", subject to repeated metamorphoses. Even food and drink have in them a "soul", which arouses respect and attention. As genuine products of nature, they are considered sacred. For this reason they are offered ritually to the gods in ceremonies which help man, aware of his energetic nature, to maintain his commitment to nature, namely of respecting its energies.

Living in industrialized societies, man, even in his eating habits, underestimates both the importance of nature's energy and his own energetic potential, which becomes weak through repetitive daily routine. He needs to strengthen consciously and pleasantly his own energies and health through a healthy and correct organic nutrition, respecting the resources of nature.

In societies of shamanic culture, man, not considering himself superior to other beings of the "animated" cosmos, has respect for plants, animals, food, and so on, and considers them as equivalent to himself. His conception of history as an expression of the continuous flow of the original culture in constant renewal leads him to think of future generations. His vision of the world is that of a unique collective energy, which induces him to live in a perspective of sustainability. Today his food culture can be a valid reference model.

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Paper short abstract:

A study conducted in Indramayu, Indonesia established a "joint responsibility" system among local farmers. This system was proven to increased community welfare significantly.

Paper long abstract:

This study was conducted in Bongas village-Indramayu, West Java, Indonesia, a village which has potential of natural resources but most people were still entangled by poverty. Majority of populations were farmers who do not have agricultural land and only worked as laborer. This research explored the influence of social capital to community welfare. Our result showed that the main problem faced by the farm labor are limited access to wide range of production resources such as land, seeds , fertilizers , insecticides, and funding. Second problem is management of cropping patterns. Third problem relates to marketing of products. To solve these problems, the first step taken was to form groups of farmer. With the establishment of this small community in a form of justified body, we facilitated access to resources needed to control every other aspect. Second step wass to conduct agricultural management assistance, starting from the process of getting a land, loaning funds, purchasing seeds, rice planting, maintenance, harvesting up to marketing. The method established was active participation throughout the entire production cycle. The pattern of accountability applied in this system was "joint responsibility", meaning that responsibilities of the farming system go to all members in each group. Thus all members of the group will work well together and do the same scrutiny. After 2 years/4 harvest time, local income increased significantly. They were able to rent land, support daily life and have the capital for the following year. The level of productivity increased thus affecting the community welfare.

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Paper short abstract:

In traditional India, what and how people ate was inseparable from their religion, life-cycle stages, town and region, caste and / or social status, family traditions, health concerns, and spiritual beliefs.

Paper long abstract:

Food is a product and mirror of the organized society on both the broadest and most intimate levels. It connects too many kinds of behaviour and is endlessly meaningful. Food is a prism that absorbs and reflects a host of cultural phenomena. Though the cardinal principle of food habits and food consumption is to provide survival to human beings, their uses vary from group to group. Moreover, food is intimately bounds with health in local culture. Food in folk medicine has special properties.The subcontinents many religions have their own rules and preferences about what is and what is not acceptable to eat, and within each religion there area myriad of sects and subgroups with their own culinary attitudes. The avoidance of certain foods is prevalent in all communities and is especially marked in Hinduism, Jainism, and Islam. Fasting is also a part of most religions.

Keeping all these points in mind, this paper tries to focus on the attitudes and cultural practices of food among rural dalit Tamil communities of Puducherry.

Paper short abstract:

This paper is about the traditional method of fish drying --- locally known as 'pawpaw' --- practiced among the Ivatans of Batanes. It examines both the functional and symbolic aspects of this ethnic foodway and elucidates its continued significance to the everyday life of the community.

Paper long abstract:

Batanes is a small group of islands at the northern most point of the Philippines. Though the area is picturesque, the topography of the area is generally rolling with few large flat areas, the seas are for the most part of the year, treacherous and the islands are constantly at the mercy of tropical storms. Amidst these challenges, life continues to thrive in the islands.

A large majority of current inhabitants, as well as being traditionally recognized as the island's native occupants are the Ivatan, an indigenous group of fisher-farmers. As with most indigenous communities, so-called "modernity" and influences "from the outside" has changed the way of life of these people, yet the traditional knowledge and ways of doing continue to flourish and are utilized alongside.

One such example is their practice of preserving seafood, usually fish through salting and drying (known in their language as pawpaw) in the fishing period during the summer months. This paper looks at this traditional method of food preservation, from procurement to consumption in connection to their everyday lives. In doing so, one is able see that both the functional and symbolic facets of a foodway contribute in establishing its significance as well as continued occurrence within the context it appears.

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