Göç Bağlamında Yemeğin Rolü Nasıl Değerlendirilir?

Year 2023, Volume: 10 Issue: 1 - Food Cultures, 134 - 154, 19.07.2023

Hande Aral

https://doi.org/10.17572/mj2023.1.134154

Abstract

Yiyecekler ve yemek kültürüne dair söylemler, performanslar ve “gündelik” seçimler aracılığıyla kimlik, topluluk ve ulus canlandırılır; sınıf ve statü sembolik olarak pekiştirilir; ayrımcı/ırkçı/saldırgan ya da dayanışma/birlik/sevinç gibi duygular harekete geçirilir. Bu perspektiften bakıldığında yiyecekler son derece iletişimsel kabul edilir. Göç bağlamında ise yemek ve yemek ritüelleri kültür ve kimliği aktarmanın, dayanışmanın ve ekonomik özerkliği sağlamanın bir yoludur. Öte yandan göçle beraber dolaşımı hızlanan yiyecekler küresel kentlerin tüketim trendlerinin bir parçası olur, etnik metalaşmaya uğrar ve ayrışma/dışlamanın somutlaştığı kanallar haline gelebilir. Bu çalışmada, göç bağlamında yiyeceklerin ve yemek kültürünün rolünü farklı veçhelerden değerlendiren tartışmalara yer verilmiştir. İlgili alanyazında göç bağlamında yiyeceklerin rolü iki ana perspektif etrafında hareket ediyor görünse de yiyeceklere ilişkin sosyal potansiyellerin çok boyutlu olduğu ve atfedilen anlamların sürekli dönüştüğü söylenebilir. Bu nedenle göç ve yemek odaklı çalışmalarda çok katmanlı bir bakış açısını benimseyen ve göçmenleri mağdur değil etkin özneler olarak görmeyi öneren araştırmalar daha çok açılım sağlayabilecektir.

Keywords

göç ve yemek, etnik mutfak, etnik yemek, kültürel gıda sömürgeciliği, yemek kültürü

How to Evaluate the Role of Food in the Context of Migration?

Abstract

Through discourses, performances, and “everyday” choices about food and food culture, identity, community, and nation are revived; class and status are symbolically reinforced; emotions such as segregation/racism/aggression or solidarity/unity/joy are activated. From this perspective, food is considered extremely communicative. In the context of migration, food, and food rituals are a way of transferring culture and identity, ensuring solidarity and economic autonomy. On the other hand, food whose circulation accelerates with migration becomes part of the consumption trends of global cities, undergoes ethnic commodification, and may become channels where segregation/exclusion is embodied. This study includes discussions that evaluate the role of food and food culture from different aspects in the context of migration. Although the role of food in the context of migration seems to move around two main perspectives in the relevant literature, it can be said that the social potentials related to food are multidimensional and the meanings attributed to it are constantly transforming. For this reason, research that adopt a multi-layered aspect and propose to see immigrants as active subjects rather than victims in studies focused on migration and food may provide a broader perspective.

Keywords

migration and food, ethnic cuisine, ethnic food, cultural food colonialism, food culture

References

• Akarçay, E. (2016). Beslencenin Sosyolojisi: Orta Sınıfların Yeme İçme ve Eğlence Örüntüleri. Ankara: Phoenix Yayınevi.
• Appadurai, A. (1981). Gastro-Politics in Hindu South Asia. American Ethnologist, 8(3), 494-511.
• Avakian, A.V. (2005). Shish Kebab Armenians?: Food and the Construction and Maintenance of Ethnic and Gender Identities among Armenian American Feminists. Arlene Voski Avakian ve Barbara Haber (Der.), içinde, From Betty Crocker to Feminist Food Studies: Critical Perspectives on Women and Food (s.257-283). Massachusetts: University of Massachusetts Press.
• Bailey, A. (2017). The Migrant Suitcase: Food, Belonging and Commensality among Indian Migrants in The Netherlands. Appetite, 110, 51-60.
• Belasco, W.J. (1987). Ethnic Fast Foods: The Corporate Melting Pot. Food and Foodways: Explorations in the History and Culture of Human Nourishment, 2(1), 1-30.
• Buettner, E. (2008). “Going for an Indian”: South Asian Restaurants and the Limits of Multiculturalism in Britain. The Journal of Modern History, 80(4), 865-901.
• Cinotto, S. (2013). The Italian American Table Food, Family, and Community in New York City. Illinois: University of Illinois Press.
• Cook, I., Crang, P. ve Thorpe, M. (1999). Eating into Britishness: Multicultural Imaginaries and the Identity Politics of Food. Sasha Roseneil & Julie Seymour (Der.), içinde, Practising Identities: Power and Resistance (s. 223-248). London: Macmillan.
• Çağlar, A. (1999). Mc Kebap: Döner Kebap and the Social Positioning Struggle of German Turks. Carola Lentz (Der.), içinde, Changing Food Habits, Case Studies from Africa, South America and Europe (s.263-285). New York: Routledge.
• D’Antuono, L.F. ve Bignami, C. (2012). Perception of typical Ukrainian foods among an Italian population. Food Quality and Preference, 25(1), 1-8.
• Deniz, A. ve Öksüz, M. (2017). Ankara’daki İran Restoranları: Kültürel Kimlik Üzerine Etnografik Bir Araştırma. Coğrafi Bilimler Dergisi, 15(2), 167-185.
• Diner, H.R. (2001). Hungering for America: Italian, Irish, and Jewish Foodways in the Age of Migration. ABD: Harvard University Press.
• Dreher, N. (2019). Food from Nowhere: Complicating Cultural Food Colonialism to Understand Matcha as Superfood, Graduate Journal of Food Studies, 5(1).
• Emiroğlu, K. ve S. Aydın (2020). Antropoloji Sözlüğü, İstanbul: Islık Yayınları.
• Eser, B. (2018). Mülteci Restoranları Gastronomik Sahanın Neresinde? Göçmen Mahalleleri, Mülteci Yemekler ve Mekânsal Ayrışmaya Dair Kuramsal Bir Giriş. ViraVerita E-Dergi, (8), 172-195.
• Finkelstein, J. (1999). Foodatainment, Performance Research, 4(1), 130-136.
• Fish, S. (1997). Boutique Multiculturalism, or Why Liberals Are Incapable of Thinking about Hate Speech, Critical Inquiry, 23(2), 378-395.
• Frost, N. (2008). “Strange People But They Sure Can Cook!”, Food, Culture & Society, 11(2), 173-189.
• Gasparetti, F. (2012). Eating tie bou jenn in Turin: Negotiating Differences and Building Community Among Senegalese Migrants in Italy. Food and Foodways: Explorations in the History and Culture of Human Nourishment, 20(3-4), 257-278.
• Heldke, L. (2003). Exotic Appetites: Ruminations of a Food Adventurer. New York: Routledge.
• Highmore, B. (2008). Alimentary Agents: Food, Cultural Theory and Multiculturalism. Journal of Intercultural Studies, 29(4), 381-398.
• Highmore, B. (2009). The Taj Mahal in the High Street, Food, Culture & Society, 12(2), 173-190.
• Hirsch, D. (2011). “Hummus is Best When It is Fresh and Made by Arabs”: The Gourmetization of Hummus in Israel and The Return of The Repressed Arab. American Ethnologist, 38(4), 617-630.
• hooks, B. (2015). Black Looks, Race and Representation. New York: Routledge.
• Hughes, M. (2019). The Social and Cultural Role of Food for Myanmar Refugees in Regional Australia: Making Place and Building Networks, Journal of Sociology, 55(2), 290-305.
• Ichijo, A. ve Ranta, R. (2018). Yemek ve Ulusal Kimlik Gündelik Yaşamdan Küresel Siyasete. (E. Ataseven, Çev.) İstanbul: Ayrıntı Yayınları.
• Kadın Kadına Mülteci Mutfağı. (2019). Erişim: 31 Mayıs 2021, https://web.archive.org/web/20210418023258/http://kadinkadinamultecimutfagi.org/kkmm-nasil-olustu/ Karaosmanoğlu, D. (2017). Yemekle Devriâlem: Küreselleşme, Kimlik, Teknoloji. İstanbul: Kitap Yayınevi.
• Karaosmanoğlu, D. (2020). How to Study Ethnic Food: Senses, Power and Intercultural Studies. Journal of Ethnic Foods, 7(11).
• Khojasteh, M. (2020). Immigrants as Transformers: The Case for Immigrant Food Enterprises and Community Revitalization. Julian Agyeman ve Sydney Giacalone (Der.), içinde, The Immigrant-Food Nexus: Borders, Labor, and Identity in North America (s. 81-98). Massachusetts: The MIT Press.
• Kwon, D. Y. (2015). What is Ethnic Food? Journal of Ethnic Foods, 2(1).
• LeBesco, K. ve Naccarato, P. (2008). Julia Child, Martha Stewart, and the Rise of Culinary Capital. Kathleen LeBesco ve Peter Naccarato (Der.), içinde, Edible Ideologies Representing Food and Meaning (s.223-238). New York: State University of New York Press.
• Mintz, S. (1997). Şeker ve Güç, Şekerin Modern Tarihteki Yeri. (Ş. Alpagut, Çev.) İstanbul: Kabalcı Yayınevi.
• Montanari, M. (2004). Food Is Culture. (A. Sonnenfeld, Çev.) New York: Columbia University Press.
• Naidu, M. ve Nzuza, N. (2014). Transnationalised Memories among Migrants: How ‘Indigenous’ Food can Bring Home Closer. Anthropologist, 17(2), 333-340.
• Narayan, M. (1995). Eating Cultures: Incorporation, Identity and Indian Food, Social Identities: Journal for the Study of Race, Nation and Culture, 1(1), 63-86.
• Onaran, B. (2019). Mutfak Tarih, Yemeğin Politik Serüvenleri. İstanbul: İletişim Yayınları.
• Paresecoli, F. (2014). Food, Identity, and Cultural Reproduction in Immigrant Communities. Social Research, 81(2), 415–439.
• Park, K. (2017). Ethnic Foodscapes: Foreign Cuisines in the United States. Food, Culture & Society, 20(3), 365-393.
• Raman, P. (2011). “Me in Place, and the Place in Me”. Food, Culture & Society, 14(2), 165-180.
• Ray, K. (2007). Ethnic Succession and the New American Restaurant Cuisine. David Beriss ve David E. Sutton (Der.), içinde, The Restaurants Book Ethnographies of Where We Eat (s. 97-114). Oxford: Berg Publishers.
• Ray, K. (2016a). The Ethnic Restaurateur. London: Bloomsbury Academic.
• Ray, K. (2016b). (22 Nisan 2016) How Americans pretend to love ‘ethnic food’. The Washington Post. Erişim: 5 Ocak 2023, https://www.washingtonpost.com/news/wonk/wp/2016/04/22/the-great-ethnic-food-lie/.
• Roberts, J.A.G. (2002). China to Chinatown Chinese Food in the West. London: Reaktion Books.
• Sankar, A. (2017). Creation of IndianeChinese Cuisine: Chinese Food in an Indian City, Journal of Ethnic Foods, 4(4), 268-273.
• Shum, T.C.T. (2020). Culinary Diaspora Space: Food Culture and the West African Diaspora in Hong Kong. Asian and Pacific Migration Journal, 29(2), 283-311.
• Stock, M. ve Schmiz, A. (2019). Catering Authenticities: Ethnic Food Entrepreneurs as Agents in Berlin’s Gentrification. City, Culture and Society, 18, 1-8.
• Şimsek, B. ve İnce, Ş. (Der.), (2021). Yadigâr – Ankara’da Yaşayan Kadınlardan Yemek Tarifleri ve Hikâyeleri. Ankara: Sığınmacılar ve Göçmenlerle Dayanışma Derneği.
• Ternikar, F. (2019). Feeding the Muslim South Asian Immigrant Family: A Feminist Analysis of Culinary Consumption. Barbara Parker, Jennifer Brady, Elaine Power, Susan Belyea (Der.), içinde, Feminist Food Studies: Intersectional Perspectives (145-162). Toronto: Canadian Scholars’ Press.
• Tuncer, E. (2019). Suriye İç Savaşı Sonrasında İstanbul’da Yeni Yemek Pratikleri: Suriye Lokantaları ve Kolektif Göçmen Mutfakları. Kültür Politikası Yıllık 2019 Zorunlu Göç ve Kültürel Üretim. Erişim: https://iletisim.com.tr/dergiler/kultur-politikasi-yillik/5/sayi-2-kultur-politikasi-yillik-2019/10042/suriye-ic-savasi-sonrasinda-istanbulda-yeni-yemek-pratikleri-suriye-lokantalari-ve-kolektif-gocmen-mutfaklari/11841.
• Turgeon, L. ve Pastinelli, M. (2002). “Eat the World”: Postcolonial Encounters in Quebec City’s Ethnic Restaurants. Journal of American Folklore, 115(456), 247-268.
• Vallianatos, H. ve Raine, K. (2008). Consuming Food and Constructing Identities among Arabic and South Asian Immigrant Women in Food. Culture and Society, 11(3), 355-373.
• Williams-Forson, P. (2014). “I Haven’t Eaten If I Don’t Have My Soup and Fufu”: Cultural Preservation through Food and Foodways among Ghanaian Migrants in the United States. Africa Today 61(1), 69-87.
• Zubaida, S. (2000). Ortadoğu Yemek Kültürleri. (Ü. Tansel, Çev.) İstanbul: Tarih Vakfı Yurt Yayınları.
• Zukin, S. (1995). The Cultures of Cities. Oxford: Wiley-Blackwell.
• Zukin, S. (2008). Consuming Authenticity, From Outposts of Difference to Means of Exclusion, Cultural Studies, 22(5), 724-748.