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Rostock, Culture Ecology Change
- comparative analysis and interpretation of discursive elements and strategies
- Theory-based ability to classify different interpretative approaches to the topics of socio-ecological crisis and transformation in a global perspective
Ecofeminism is a movement that combines ecological and feminist concerns, highlighting the connections between the exploitation of the environment and the oppression of women:
Common forms of animal husbandry feature severe negative impacts on the environment and the climate and contribute significantly to exceeding various planetary boundaries. Working conditions in animal production and processing are partly, common animal husbandry conditions predominantly highly problematic. Starting from this diagnosis, the working group examines the role of meat alternatives for a nutrition transition, i.e. a transformation towards environmentally and socially sound, climate and animal-welfare friendly nutritional patterns.
Consuming meat alternatives is an easy, low-cost dietary change. It could therefore act as a starting point towards changing attitudes and dietary behavior at the population level. But will it also contribute to a comprehensive, lasting and sustainable transformation of dietary behavior?
The working group researches how consuming meat alternatives can be transformatively effective, i.e. what systemic conditions support and enable that consuming meat alternatives does not perpetuate meat consumption but rather leads to a sustainable transformation of dietary behavior. To this end, the WG focuses on two specific meat alternatives: In-vitro meat and meat from conservation grazing.
Both products promise a more environmentally, climate, socially and animal welfare friendly meat consumption. In contrast to other (e.g. plant- or insect-based) alternative, they meet the demand for "real meat" and "real enjoyment". At the same time, the two alternatives feature important differences: in-vitro meat is conceived as technical, artificial, and sometimes ‘unnatural’, while meat from conservation grazing is marketed as traditional and ‘natural’.
The group's work contributes to research regarding a nutrition transition. Addressing the transformative potential of product alternatives is relevant regarding issues around shaping social transformations. Finally, in so far as in-vitro meat and meat from conservation grazing seem to ‘fit’ different conceptions of sustainability, the group will also engage with issues around such different conceptions.
— Хочется исследовать и написать роман в жанре спекулятивной научной фантастики (https://dzen.ru/a/YQ_7NEIJoQgBhvM8) о том как могут выглядеть взаимоотношения людей с животными, с фокусом на том как мы употребляем животных в еду и как этого можно избежать, какие решения нужно придумать, какие нужно сделать изменения в обществе, экономике, с/х, культуре, чтобы убийства и эксплуатация животных для еды не происходило и что тогда это будет означать для самих животных, и целых одомашненных видов и для экосистем.
—— Историческое исследование:
—— Культурно-психологическое исследование:
—— а как влияние системной дискриминации ака империализма и колонизма влияет на еду, дсотуп к ней, и т.д.
Аня изучает Еду, Огороды, Экологию, Экономику, Антропологию, [10/04/2024 19:17]
Мы хотим рассказывать, показывать примеры, собирать инструменты и данные для простых людей и активистов, о том что происходит в продовольственной сфере на глобальном и локальном уровнях, возможностях, идеях и решениях. Например:
— рассказывать как можно изучать историю локальных экосистем, этнографические архтивы и научные исследования, и на основе этого создавать календари местных индигенных съедобных культур;
— рассказывать об инструментах, упражнениях нутрициологии, как менять свое питание, в т.ч. как перейти на растительное этическое питание или включить больше растительных продуктов в рацион;
— как вообще готовить и как готовить безотходно и бережно к природе;
— как выращивать свою растительную пищу самостоятельно, как организовать
общественные огороды, или как растить овощи и зелень зимой на подоконнике квартиры;
— как собирать органические отходы для компоста круглый год;
— а еще как организовывать свои экологические проекты или социальные бизнесы на тему еды и огородов, как находить на них средства.
Аня изучает Еду, Огороды, Экологию, Экономику, Антропологию, [10/04/2024 19:17]
В удаленных регионах РФ довольно все плохо с ценами и качеством растительных продуктов, и не только их. Изолированность от основных транспортных магистралей создает продовольственные пустыни, что влияет на качество жизни, здоровье и экологическую ситуациях в регионах. А также снижает потенциал резильентности и независимости от имперского центра.
— Коренные жители в городах забывают свою кухню, теряются уникальные многовековые знания о местной фауне и флоре, и природе в целом. Теряется бережное отношение к ресурсам и понимание взаимосвязей в природе.
— Ухудшается здоровье коренных людей в городах, в том числе, многие блюда традиционных кухонь помогало переживать природные условия регионов легче, имело высокую питательность.
— Забывается местная флора, травы, которыми питались в прошлом, вместо этого садят неместные культуры или покупают овощи, ягоды и фрукты, которые преодолели тысячи километров в пути.
— При этом, становится все больше браконьеров, охотников, рыбаков и собирателей в Северной Азии, которые охотятся на животных, ловят рыбу, собирают ягоды/травы, чтобы заработать деньги, исчерпывая тем самым ресурс, нарушая баланс и пищевые цепочки. Все чаще дикие звери выходят к деревням, чтобы найти себе пропитание.
Аня изучает Еду, Огороды, Экологию, Экономику, Антропологию, [10/04/2024 20:07]
Недавно пыталась найти ридинг-лист на тему еды и колониализма - и не нашла. А потом испытала Гарри-Поттер-момент из третьей части, когда понимаешь, что тот, кого ты ждёшь - это ты сам(а). Так что встречайте: мой авторский ридинг-лист "Еда и колониализм"! Неполный, англоцентричный, но зато существующий. Надеюсь, кому-то из вас пригодится
Аня изучает Еду, Огороды, Экологию, Экономику, Антропологию, [12/04/2024 03:38]
Аня изучает Еду, Огороды, Экологию, Экономику, Антропологию, [12/04/2024 04:28]
https://youtube.com/shorts/J80OzdSeYBI?feature=shared
Аня изучает Еду, Огороды, Экологию, Экономику, Антропологию, [13/04/2024 07:03]
Вы уже выпили свой утренний кофе?
А станцевать его вкус сможете?
Прекрасный эксперимент из 2022 от Насти Никитиной и ее проекта collaba.coffee (https://www.instagram.com/collaba.coffee) *
Ссылка на запрещенную соцсеть.
Аня изучает Еду, Огороды, Экологию, Экономику, Антропологию, [13/04/2024 12:43]
https://open.spotify.com/show/1c8N6UltLMsT1RnZHS3eJm
Аня изучает Еду, Огороды, Экологию, Экономику, Антропологию, [13/04/2024 12:43]
https://www.kew.org/kew-gardens
Аня изучает Еду, Огороды, Экологию, Экономику, Антропологию, [13/04/2024 12:44]
https://davidgraeber.org/projects/museum-of-care/
Аня изучает Еду, Огороды, Экологию, Экономику, Антропологию, [13/04/2024 12:44]
https://museum.care/
Аня изучает Еду, Огороды, Экологию, Экономику, Антропологию, [13/04/2024 12:44]
https://www.amazon.com/Amanpour-Love-Around-World-Season/dp/B07Z4MYZ65
Аня изучает Еду, Огороды, Экологию, Экономику, Антропологию, [13/04/2024 12:51]
Есть классная книга Джеймса Скотта "Против зерна" о распротсранении агрокультуры
Аня изучает Еду, Огороды, Экологию, Экономику, Антропологию, [13/04/2024 13:03]
https://youtu.be/tNG6xaJ_Jbc?feature=shared
Аня изучает Еду, Огороды, Экологию, Экономику, Антропологию, [13/04/2024 13:03]
https://www.bangor.ac.uk/news/archive/you-re-not-done-with-banana-bread-a-psychologist-reveals-all-45223
Аня изучает Еду, Огороды, Экологию, Экономику, Антропологию, [13/04/2024 13:03]
https://www.oldsalt.uk/a-covid-19-survey-is-the-research-lockdown-equivalent-of-baking-banana-bread/
Аня изучает Еду, Огороды, Экологию, Экономику, Антропологию, [13/04/2024 13:04]
https://www.youtube.com/playlist?list=PL2yqN25nPtlCbpCd2fEyRNTjyCUdixOQp
Аня изучает Еду, Огороды, Экологию, Экономику, Антропологию, [13/04/2024 13:24]
The critique that anthropology is colonial in its essence stems from its historical development and the contexts in which it was often practiced. Anthropology emerged prominently as a systematic discipline in the 19th and early 20th centuries, a period marked by European colonial expansion. Early anthropologists frequently worked in regions under European colonial rule, studying cultures and societies that were often seen through a Eurocentric and imperialist lens. This association with colonial administrations and the power imbalances involved have led to substantial scrutiny and criticism of the discipline's origins and methodologies.
### Critiques from Anthropologists of Color
Anthropologists of color and from postcolonial nations have been particularly vocal in critiquing traditional anthropology and have contributed to its evolution by incorporating perspectives that challenge its colonial roots:
1. Zora Neale Hurston: As a prominent African-American anthropologist, Hurston brought a critical perspective to the cultural and literary anthropological fields. Unlike her contemporaries who might have viewed African or African-American communities as subjects for study, Hurston approached these groups as rich, complex societies with deep histories. Her work emphasized the agency and richness of black cultures in the American South and the Caribbean.
2. Faye V. Harrison: She is a significant figure who criticizes anthropology's complicity in colonialism and advocates for an anthropology that dismantles oppressive structures. Harrison argues for an anthropology that is consciously anti-racist and inclusive of the voices and perspectives of people of color. She promotes what she calls "decolonized anthropologies," which involve methodological and epistemological shifts towards equity and inclusivity.
3. Vine Deloria Jr.: As a Native American scholar, Deloria was critical of how anthropologists studied Indigenous peoples without acknowledging their real-world needs and self-representations. He argued that anthropology often stripped Indigenous people of their rights to speak for themselves and that it reinforced colonial stereotypes.
### Decolonizing Anthropology
The movement to decolonize anthropology seeks to address and rectify the colonialist practices and legacies within the discipline. This includes methodological changes such as:
- Reflexivity: Encouraging anthropologists to be critical of their own background, positionality, and impact when conducting research.
- Collaborative methods: Working with local communities as research partners rather than merely subjects of study.
- Local and Indigenous methodologies: Incorporating research methods that are rooted in the traditions and epistemologies of the communities studied.
- Revisiting and revising historical narratives: This involves correcting the Eurocentric biases that have pervaded anthropological research historically.
The critique of anthropology as inherently colonial is not universally accepted, and the field has undergone significant changes that seek to overcome these historical limitations. The efforts of anthropologists of color and the ongoing work to decolonize the discipline are vital in reshaping anthropology into a more equitable and inclusive field. Such transformations reflect a broader, more critical understanding of the power dynamics and cultural complexities that contemporary anthropologists must navigate.
Аня изучает Еду, Огороды, Экологию, Экономику, Антропологию, [13/04/2024 13:40]
Decolonization of one's thinking involves a profound reevaluation and restructuring of the ways individuals perceive and engage with the world, particularly concerning power dynamics, cultural dominance, and historical narrative. This process aims to challenge and dismantle colonialist frameworks that often underpin mainstream ways of understanding the world. Here are some key areas to focus on to decolonize one's thinking:
### 1. Recognize and Challenge Colonial Histories
- Understand the Impact of Colonialism: Acknowledge how colonialism has shaped social, economic, and political structures globally and continues to affect lives. This involves learning the histories not typically emphasized in Western-centric education systems.
- Revisiting Historical Narratives: Engage with sources and perspectives outside the mainstream historical narratives. This might mean reading history from the viewpoint of those who were colonized, understanding the nuances and the often overlooked consequences of colonial rule.
### 2. Critical Engagement with Cultural Representations
- Question Stereotypes and Representations: Analyze and question cultural stereotypes, particularly those propagated through media, literature, and popular discourse about different cultures and peoples.
- Promote Cultural Respect and Understanding: Foster a deep respect for cultures other than your own by seeking authentic experiences and understandings, recognizing the complexity and humanity in all cultures.
### 3. Understand and Dismantle Power Structures
- Recognize Power Imbalances: Acknowledge how historical colonialism continues to influence present-day power dynamics, inequalities, and systemic racism.
- Advocate for Equity: Support efforts to dismantle these power structures, advocating for policies and practices that promote social justice and equity.
### 4. Embrace Multiple Ways of Knowing
- Valuing Indigenous Knowledge: Recognize and value indigenous and local forms of knowledge and ways of being as equally valid to Western epistemologies. This involves understanding that there are multiple ways to experience and interpret the world.
- Interdisciplinary Approaches: Encourage and engage with interdisciplinary approaches to learning and problem-solving that incorporate diverse perspectives.
### 5. Personal Reflexivity
- Examine Personal Biases: Continuously reflect on and challenge one's own biases and assumptions, especially those that might be a result of a colonized mindset.
- Listen and Learn: Be open to learning from those who have experienced the impacts of colonialism firsthand. Listening is a crucial part of understanding and deconstructing one's own colonial biases.
### 6. Support Decolonial Efforts and Movements
- Support Decolonial Activism: Engage with and support movements and efforts that aim to decolonize education, governance, and other societal structures.
- Promote Representation: Advocate for and support the representation of marginalized and colonized peoples in all areas of public life, from politics and academia to media and the arts.
Decolonizing one's thinking is an ongoing process that requires humility, willingness to learn and unlearn, and a commitment to justice and equity. It's about fundamentally questioning the status quo and actively working towards a more just and equitable world. This journey involves personal and collective effort to understand the depth of colonial impacts and to reimagine and rebuild a world where diverse cultures and knowledges coexist and are mutually respected.
Аня изучает Еду, Огороды, Экологию, Экономику, Антропологию, [13/04/2024 13:40]
Decolonization of one's thinking involves a profound reevaluation and restructuring of the ways individuals perceive and engage with the world, particularly concerning power dynamics, cultural dominance, and historical narrative. This process aims to challenge and dismantle colonialist frameworks that often underpin mainstream ways of understanding the world. Here are some key areas to focus on to decolonize one's thinking:
### 1. Recognize and Challenge Colonial Histories
- Understand the Impact of Colonialism: Acknowledge how colonialism has shaped social, economic, and political structures globally and continues to affect lives. This involves learning the histories not typically emphasized in Western-centric education systems.
- Revisiting Historical Narratives: Examine and critically analyze the dominant historical narratives that glorify colonial powers and marginalize colonized peoples. This involves seeking out and elevating suppressed voices and stories from history.
### 2. Acknowledge Cultural Hegemony
- Understand Cultural Dominance: Recognize how Western norms and values have been positioned as universal standards in various fields including art, science, and education, and question these standards.
- Promote Cultural Pluralism: Embrace and validate diverse cultural expressions and knowledge systems, especially those of marginalized and indigenous communities.
### 3. Shift the Epistemic Foundation
- Question Established Knowledge Systems: Identify and challenge the foundations of what is considered 'valid' knowledge, recognizing the biases that favor Western epistemologies.
- Integrate Multiple Epistemologies: Encourage the incorporation of non-Western theories, methodologies, and perspectives into academia, policy-making, and everyday life.
### 4. Transform Personal and Institutional Practices
- Personal Accountability: Reflect on one's own biases and the ways in which one's actions may perpetuate colonial legacies. This is an ongoing process of self-education and behavior modification.
- Institutional Change: Advocate for and implement policies in workplaces, educational institutions, and other organizations that recognize and correct inequalities rooted in colonial practices.
### 5. Engage with and Support Decolonial Efforts
- Support Indigenous and Marginalized Groups: This can be through political advocacy, economic support, or amplifying their voices in media and public discourses.
- Participate in Decolonial Activism: Engage in or support movements that aim to dismantle colonial structures and practices in all aspects of society.
### 6. Practice Reflective Solidarity
- Empathy and Solidarity: Understand the struggles of colonized and marginalized communities from a position of empathy and solidarity, not from a savior complex.
- Collaborative Dialogues: Participate in dialogues that bridge gaps between different cultural and epistemic communities, fostering mutual respect and understanding.
Decolonizing one's thinking is not just an intellectual exercise; it requires active, conscious efforts to reorient attitudes and actions in ways that are fundamentally anti-colonial. It involves challenging deeply ingrained beliefs and structures that continue to reproduce colonial inequalities and injustices. This transformative process is essential for creating more equitable and inclusive societies. For deeper insights into the decolonization process and practical guidance, exploring writings and works by scholars like Ngũgĩ wa Thiong'o, Frantz Fanon, and Linda Tuhiwai Smith would be beneficial. They provide comprehensive frameworks and methodologies for understanding and practicing decolonization.
Reading list Food and colonialism
Michael Dietler (2007), Culinary Encounters: Food, Identity, and Colonialism
Early Modern Period (15th-18th century):
Troy Bickham (2020), Eating the Empire: Food and Society in Eighteenth-Century Britain M. Bruegel (2012), A Cultural History of Food in the Age of Empire
Carla Cevasco (2022), Violent Appetites: Hunger in the Early Northeast
Alfred Crosby (1972), The Columbian Exchange: Biological and Cultural Consequences of 1492
Rebecca Earle (2009), European Cuisine and the Columbian Exchange: Introduction
Rebecca Earle (2010), “If You Eat Their Food...”: Diets and Bodies in Early Colonial Spanish America
Rebecca Earle (2014), The Body of the Conquistador: Food, Race and the Colonial Experience in Spanish America, 1492-1700
Rebecca Earle (2017), Climate, Travel and Colonialism in Early Modern World Rebecca Earle (2017), Food, Colonialism and the Quantum of Happiness
James Gibson (1969), Feeding the Russian Fur Trade: Provisionment of the Okhotsk Seaboard and the Kamchatka Peninsula, 1639-1856
Lynn Martin and B. Santich (eds) Gastronomic Encounters. Brompton, Australia: East Street Publications, pp. 49–61.
Mintz S. (1996) Tasting Food, Tasting Freedom: Excursions into Eating, Culture, and the Past. Boston: Beacon Press.
Sidney Mintz (1985), Sweetness and Power: The Place of Sugar in Modern History
Marcy Norton (2006), Tasting Empire: Chocolate and the European Internalization of Mesoamerican Aesthetics
Gananath Obeyesekere (2005), Cannibal Talk: The Man-eating Myth and Human Sacrifice in the South Seas
Enrique Rodriguez-Alegria (2005), Eating Like an Indian: Negotiating Social Relations in the Spanish Colonies
By Olga Trufanova (2024)
Gitanjali Shahani (2020), Tasting Diherence: Food, Race, and Cultural Encounters in Early Modern Literature
Mimi Sheller (2003), Consuming the Caribbean: From Arawaks to Zombies
Coll Thrush (2011), Vancouver the Cannibal: Cuisine, Encounter, and the Dilemma of Diherence on the Northwest Coast, 1774–1808
Freedman P. (2010) Introduction to ‘Food and Empire’. Food and History 8(1): 215–18.
Rachel B. Herrmann (2019), To Feast on Us as Their Prey: Cannibalism and the Early Modern Atlantic
Lasse Hölk (2018), Culinary Colonialism: The Case of the Comcaac (Seris) of Sonora
Kelly L. Watson (2015), Insatiable Appetites: Imperial Encounters with Cannibals in the North Atlantic World
Modern Period (19th-20th century):
Elizabeth Collingham (2001), Imperial Bodies: The Physical Experience of the Raj, c. 1800-1947
Elizabeth Collingham (2017), The Taste of Empire: How Britain’s Quest for Food Shaped the Modern World
Sylvie Durmelat (2015), Introduction: Colonial Culinary Encounters and Imperial Leftovers
Sahsa Gora (2020), Culinary Claims: A Cultural History of Indigenous Restaurants in Canada
Tompkins K.W. (2012) Racial Indigestion: Eating Bodies in the 19th Century. New York: New York University Press.
Keja L. Valens (2024), Culinary Colonialism, Caribbean Cookbooks, and Recipes for National Independence
Foodstu>s and colonialism:
Rebecca Earle (2020), Feeding the People: The Politics of the Potato Sophie Coe, Michael Coe (1996), The True History of Chocolate
Nelson Foster, Linda Cordell (1992), Chilies to Chocolate: Food the America Gave the World
Betty Fussel (1992), The Story of Corn: The Myths and History, the Culture and Agriculture, the Art and Science of America’s Quintessential Crop
By Olga Trufanova (2024)
Catherine Gallagher, Stephen Greenblatt (2000), The Potato in the Materialist Imagination
Ross Jamieson (2001), The Essence of Commodification: Caheine Dependencies in the Early Modern World
Sidney Mintz (1985), Sweetness and Power: The Place of Sugar in Modern History
Marcy Norton (2006), Tasting Empire: Chocolate and the European Internalization of Mesoamerican Aesthetics
Marcy Norton (2010), Sacred Gifts, Profane Pleasures: A History of Tobacco and Chocolate in the Atlantic World
Erika Rappaport (2017), A Thirst for Empire: How Tea Shaped the Modern World
Redclihe Salaman (1949), The History and Social Influence of the Potato
Andrew Smith (1994), The Tomato in America: Early History, Culture and Cookery
Arturo Warman (2003), Corn and Capitalism: How a Botanical Bastard Grew to Global Dominance
Food and coloniality:
Buettner E (2012) ‘Going for an Indian’: South Asian restaurants and the limits of multiculturalism in Britain. In: K Ray and T Srinivas (eds) Curried Cultures: Globalization, Food and South Asia. Berkeley: University of California Press.
Burton D (2004) Curries and Couscous: Contrasting Colonial Legacies in French and British Cooking. In: A. Lynn Martin and B. Santich (eds) Gastronomic Encounters. Brompton, Australia: East Street Publications, pp. 49–61.
Food, Enlightenment, and Taste:
Trubek A. (2000) Haute Cuisine: How the French Invented the Culinary Profession. Philadelphia: University of Pennsylvania Press.
Spang R. (2000) The Invention of the Restaurant: Paris and Modern Gastronomic Culture. Cambridge, MA: Harvard University Press.
— Особенно интересно порассуждать об этом с точки зрения людей Севера, которые веками ели животную пищу, охота и животноводство часть образа жизни и глубокая часть культуры таких людей. И при этом пока изменение климата не уничтожило весь снег, лед и вечную мерзлоту здесь, животная пища останется важной часть рациона, а растительная пища, особенно свежие фрукты и овощи тут будут роскошью.
culture sensitive food
taste of the alternative protein, plant based food and recipes, experience, products as egg, as various sausages, bacons etc.
neuroscience of food consumption eating, taste, smell, etc.
Например, после встречи с Олей Труфановой о теле колонизированном и колонизирующем мы предложим протанцевать разные.... вкусы! Оля сосредоточится на колонизации практик питания: как империализм влиял на наше восприятие вкусов и привычек в питании — и как это сегодня откликается в теле.
Врываюсь к вам первого апреля, чтобы сказать, что 13 апреля я проведу серьёзную встречу про тело и колониализм (и, конечно, еду, куда без неё). За полтора часа постараемся разобраться, как эти трое взаимосвязаны, как именно их связь проявляла себя в контексте российской истории, а также как отголоски колониальных систем влияют на наше тело и питание сегодня (и что с этим можно делать).
Время рассказать о моей академической крашине - Ребекке Ёрл
Ребекка написала самую крутую книгу о еде и колониализме - "The Body of the Conquistador: Food, Race and the Colonial Experience in Spanish America, 1492-1700" и ещё много замечательных статей про то, какую роль еда и телесность играли в ранней колониальной истории. В прошлом году я позвала Ребекку на свою конференцию про еду и тело в колониальных контекстах, и почему-то была уверена, что она не сможет, потому что в моём представлении она звезда и наверняка расписана по часам. А она взяла и приехала! Так что с прошлого мая я знакома с ней лично, и это знакомство как-то особенно меня греет. Благодаря личной встрече мне больше удалось понять и почуствовать и её исследование, и моё собственное, заразиться её оптимизмом, восхититься остроумием и, конечно же, насладиться её американско-британским юмором (у Ребекки интересная история: насколько я помню, она родилась в Америке и уехала в Британию учить математику, но что-то пошло не так). С тех пор каждый раз, когда я читаю её статьи, я озвучиваю их у себя в голове её голосом и улыбаюсь.
А сейчас я случайно нашла в интернете её видео-презентацию последней книги "Feeding the People: The Politics of The Potato" (https://vimeo.com/449047515) и решила, что обязана поделиться им с вами - чтобы, возможно, и вас она смогла заразить своим исследовательским запалом и просто человеческим светом и теплом.
Буду рада, если поделитесь своими академическими крашами. Будем переопыляться вдохновением! 🙂
Olga Trufanova, M.A.
PhD Candidate in East European History
Contact
Universität Regensburg
Graduate School for East and Southeast European Studies
Landshuter Str. 4
93047 Regensburg
Germany
Die asiatische Frontier aufnehmen. Nahrung und essensbezogenes Wissen in Sibirien des 17. und 18. Jahrhunderts
Absorbing the Asian Frontier: Food and food-related knowledge in seventeenth and eighteenth century Siberia
This project investigates the role that food and food-related practices, knowledge and beliefs played in the process of exploration of Siberia and its appropriation by Muscovy and the Russian Empire in the 17th and 18th centuries. The main aim of the project is to examine how food determined the ways the indigenous population and frontier society of Siberia (which included Cossacks, merchants, missionaries, settlers, administrators, exiles, as well as Russian and foreign scientists and travelers) interacted, influenced and perceived each other. The research puts forward the thesis that food, as well as the comprehensive array of practices and theories surrounding it, were of great importance for the exploration and administration of Siberia, both facilitating and complicating these processes. The study of food as a tool for, and hindrance to, Siberian integration into Muscovy and the Russian Empire in the religious, political, cultural and intellectual senses can offer a new perspective on the successes and failures of these campaigns and provide a deeper understanding of the subtle, yet very physical aspect of the transcultural communication between Siberian locals and non-Siberian strangers.
Johann Gottfried Herder
Last edited: Wed, Jul 10, 2024
Johann Gottfried von Herder ( HUR-dər, German: [ˈjoːhan ˈɡɔtfʁiːt ˈhɛʁdɐ]; 25 August 1744 – 18 December 1803) was a German philosopher, theologian, poet, and literary critic. He is associated with the Enlightenment, Sturm und Drang, and Weimar Classicism. He was a Romantic philosopher and poet who argued that true German culture was to be discovered among the common people (das Volk). He also stated that it was through folk songs, folk poetry, and folk dances that the true spirit of the nation (der Volksgeist) was popularized. He is credited with establishing or advancing a number of important disciplines: hermeneutics, linguistics, anthropology, and "a secular philosophy of history."
en.wikipedia.org
инструменты литературоведения
Грег Гаррард. Environmental humanities: обзор подходов и современной практики [Векторы 2024]
Ethical Marketing and strotytelling for the new possibilities
I liked idea that we need to shift the talk from national ethnical question to regional identities economical identities and other aspects of the questions, not only ethnic racial conolialism and factors of it based on this ethinicity that’s not enoughk too narrow
I don’t like ecsoticism of my culture and land, based on the ethnical factpr, I want to avoid this, I want to talk about the economical aspect or other things
So you know, what happened basically is that in 2018, I understood that I wanted to do something more with my career than work in a company that creates something that I do not believe in. trying to find as well what I can do and what I'm good at. And then I began the transition, basically. I started to understand what exactly I can do, what I'm good at. And I transitioned from just a salesperson to analytical person, business analytics. Along the way, 2019, next year, I started, I've been on the internship, that when I've encountered the book Ishmael by Daniel Quinn, and I've read it, and it was quite fascinating read, read, read, read, read, read, read, read, read, read, read, read, read, read, read, read, read, read, read, read, read, read, read, read, read, read, read on shifting the idea of anthropocene and other anthropocentric world to me i started to understand or not understand but just remember the worldview that deeply inherited in me being at or within wild nature because i grew up surrounded by wild nature in a way by the snow by the seven northern lights and um huge huge huge humongous sky filled with with stars and everything and then the pines and all that stuff moss so I have that in me that memory of the north nature wild nature and how my parents particularly my mother basically inhibited in me the the idea of respect or fear and respect a mix of respect and fear which is all I guess towards nature and the way it is finally makes you believe in something else in something philosophical in something existential in something in something like you know compare you feel you are feeling that you are comparing yourself with something else which is independent in its own existence which is not controlled and cannot be controlled by a human in a way in in and um even though all my parents were growing up during in the Soviet era, which is like, like that narrative wasn't existing, that we cannot do anything, we cannot control the nature. They did control the nature, they reversed rivers, they excavated and, I don't know, grown it in the ground, deep, deep, deep in the ground for several kilometers and they extracted and mined natural resources and made out of it like huge stuff and then they created a river dams and they created other monumental things and and and roads and buildings and other stuff and um we were well i was growing up and and my parents were like basically living and working in a city that mined diamonds and they saw it they felt that they like basically it was the context of their life that uh we control the nature but no my at least my mother was um conveying that attitude towards nature that she inherited from her parents and from their parents, like her granddads and grandmothers, that this is not something that you play with. You need to respect it. You need to be at audit. And you need to be always, always mindful about the wild nature and wild animals and spirits that this place is actually possessed and that's you you are not playing with that you are not allowed to do that it is not your place to do that it is something that you need just to obey you need to have a respect toward the land toward the nature toward the river fire it is a risk it is something that you need to kind of have found a way that it is independent actor it's something that you need to respect that's it um you need to have that you need to have a consideration on them you need to be mindful about them and all these stories the horror stories that we have in our like culture and in a way what we enjoy to talk about talk about during the nights in a way is that someone did something not acceptable during their stay at the nature and spirits possess them spirits attack them spirits kill them and um monsters and other stuff so you you you cannot you can't play with that and it's very interesting for me about that putting so much respect and so much independence and an agency in a in a something was not that is not intelligent in a way seemed at least that there is no intelligence uh in those in the nature and ecosystem and services and other stuff and then um that what i remembered i remember that that's something that i'm missing here i forgot that actually it is a very distinctive actor uh nature and animals that we need to um play it like like consider in our relationship, in our lives. But before, what I also was pondering about is that people forgot how food came about, how food was created, how food got to us. All we see is that we go to the stores and we see some list of, I don't know, ingredients that half of it we cannot even read aloud. We cannot explain what it is. Even more than half, I think, is only 30 or 10 percent. You can actually understand what is going on in the ingredients. And then you cannot see how it was done. You can't understand the chain, that interconnectedness between the environment and the food that you actually eat and consume every day. And that's what made me kind of wonder about it. Like outside of my everyday activities and work, I was pondering about it in 2017 or 2018. I was thinking what we can do, how we can explain that connection to people, how I can explain it to myself, basically, how I can understand how my body needs and how it's all connected to the environment and what exactly, what kind of products I would want to. And I need my body needs. And that was a question that I had at that time. And then I went to the US. I read the book. I returned from the US. I changed my, I slowly started changing my, you know, like my work towards doing analytics. and in 2020 I realized during the pandemic that actually you know I'm wasting time here by doing something that I'm not enjoying not specifically the tasks but like the the not believing the company and the way what they do it's not something that i believe into it's not something that i value it's not something that it's close to me so i i need to do i need to go and figure it out so i i i went to my first sabbatical so i went um i did a little freelancing at the same time but normally yeah usually i was just researching and understanding my my own self like what i want what I'm not and that was a huge part of my journey to understand and learn something that is not about me and it's not about myself something that was inhibited to me from my parents and from what I'm bringing in the context of like the world and etc and the culture society something that so so there's a lot a number of fears just was elevated um and like gone it's not about me it's not something that i particularly interested in so that was a huge moment for me and then at that point of time also i encountered um more about the like subjects that i was um learned that i learned from um book ishmael right by daniel queen that i read and that uh got me to that more than anthropocentric world and i learned about a course philosophy of nature and it was like a sweet spot to me the whole all readings is was very interesting for me to understand to learn like another way of thinking about nature and uh person in like relationships society relationships yeah i'm sorry
Wow. What you want? What you want? Okay, gotcha. And what I was also thinking regarding that course is that, yeah, I learned a lot about, like, indigenous use, other use on the environment, like, relation with environment. and it was profound for me as well. I remembered my own understanding of the world that I got from my mother. And that got me thinking, okay, what I want to do there? Is there any profession about it? And I encountered environmental anthropology. It is something that I'm interested in, the intersection of culture and ethnicity, race, like that part of it. And then the indigenous knowledge, right? And then the part related to environment. I learned about ethnobotany. I learned about a lot of this stuff. But I was missing the idea behind it. Like, okay, this is an instrument. This is the, like, you know, a list of mythologies and concepts and frameworks that I can use to understand and learn and research environment and human relationships. but again uh is there any like particular subject or goal or theme or topic that i want to work upon because before that i was working with the waste so um on my ninth grade um i think yeah i So I moved from the smallest city where waste was managed pretty well to the bigger city where waste was not managed well in a way that a lot of the citizens and urban developers, they just left waste everywhere. everywhere in the city and when the snow melted when when i was going uh from school to home i noticed that drastic difference between the um the environment from my smaller city my home and then the environment that I've been in the biggest city and why people not take their ways to the to the waste bins why they do not do that why there is so much waste down on the road on the sidewalk on the road over the road and it was just lying laying across the like on the bottom of the sidewalk and what is going on like what's happening there and that That question profoundly led me to applying for my undergraduate degree in environmental economics and management. I didn't get a lot of the questions answered there because the main focus was mostly excavation and mining of resources. So basically we didn't build a lot with waste management questions, but I did learn something. And I learned more about the beginning of the cycle, like when we start excavating and mining the ingredients, the sources, that then we'll get into the materials and then it will get into the products and then we will consume them. So then I came back, then I moved after graduation and moved to... And what passes this was actually environmental economics of, I was applying econometric efficiency, economical efficiency models of recycling the electronic waste, which is very interesting topic. and I tried to kind of assess the different types of approaches to recycle the strong waste. And then I moved to St. Petersburg, where I was thinking there is a lot of environmental organizations there, and environmental volunteers and NGOs and etc. etc. And that might be an interesting point for me where I can learn something, find a job. But my idea was actually to volunteer. And I volunteer in the recycling plant, like activity or, I don't know, gatherings, you know, like the collection points. where citizens, I mean the urban dwellers, they can, people, the inhabitants of the cities in Pernambuco, they can bring their waste, plastics and whatever, and we can separate them and learn them how to separate the different things. So that was a huge part of my environmental career in a way where I learned a lot about this life cycle of the products from the excavation to the production and and then to consuming and then the recycling part. It didn't answer a lot of my questions. And I actually was, by the time of pandemic, I was like, I think already a little bit like, and I think not by the end of the pandemic, but the pandemic is still going on so far, if I'm not mistaken. But in 2018, when I read the book, Ishmael, I guess I was kind of understood that, okay, I'm not exactly looking into the life cycle and management and product management and waste management in a way that is changing the narrative, you know? So I was kind of disappointed in that. And I thought, you know, maybe there is another idea. And I firstly encountered the food. I went, I think, on EcoCup. It's a film festival on the environmental documentaries. And I saw something about chocolate and then the gardens, how public gardens, how school gardens changed the way we work. I mean, changed the way people interact with the understanding how food comes and how they change the way we consume the food. And that will kind of have a massive effect. And then I read a lot about the biological waste. So yeah, I thought about that. I thought about the... you yeah so that's the story basically what i wanted to explain to you is that i got shit for a long time and that i um My answer to that question is that I was interested in the biowaste, organic waste, just the food waste, right? And then it came back when I read Project Drawdown reports that food waste is one of the major, and then agriculture itself, agriculture and food production is very very very massively important and influential for the greenhouse gases and i was like okay that is the subject that i want to i think to contribute and then i read more and i discovered alternative proteins and that when it came for me all came to the point where i understood Okay, I'm actually interested to understand how traditions in eating food, like meat food and protein-rich food, in the northern part of my world, in my country, my region, the Kutya, came about. like why my people don't like to eat a lot of plants how it um depends on their like DNA or whatever like genome like the way they operate why they don't like it is it as not good for them for their health or it is actually healthy so it is a very interesting question for me because it is one of the huge reasons for me why I actually left my region because there is not enough greens when I was living almost more than a half of my life or no okay almost half of my life right so I'm already 32 and I left exactly I think half of my life already outside of my region and inside of my region there is a huge huge emphasis on meat and proteins and other proteins but then I changed and I got an access to a lot of plants and I like plants I like greens and then I had a lot of transformation and and with my body and the way I eat and what I eat And I understood actually that I actually don't like a lot of the meat. Sometimes it's too heavy. Sometimes it's like, yeah, it influences me, even though I am from different, like no genetic background than the rest of the, I don't know, Russian Slavic people in the mainland of our country. But still, it's not something that I, my body wants to. still though there is a huge aspect of research and uh even though yeah it's a huge aspect of that um you know people from my land who are consuming a lot of plant-based carbs for example i know fruits um and other carbs and artificial sweetener sweetened products and whatever they're getting diabetes because of it. And I'm getting interested about that because plants are so, plant-based food and vegetables and fruits and greens are very expensive there. Very expensive. But it is a part of essential human dietary recommendations for why it's not something that North people like. It is not something that may be healthy for them. and how we can create like a northern healthy diet and then translate that to people um communicate that to the people and like persuade them to eat it to eat the plant-based more but then i understood that okay maybe we can offer alternative to proteins we can offer alternative meat because even though meat is still so important in our culture but the quality of the meat that they get right now is not as good is not as pristine or I know clean and I felt like you know interested in in that whether we can create something even if if the meat consumption is very important, protein consumption is important for the health and digestive system of the people, whether we can actually create some kind of alternative protein, cultivated meat that can possess the wild animal, I don't know, biome or whatever, pace, microbiome, bacteria, whatever that will be healthy for the guts of the people from the north so yeah it was very interesting for me to understand and realize that actually is there is already a solutions but we can kind of need to translate it to the people so the people will have kind of have a demand in response because there is a supply we can tweak a supply understand what is needed for the people of north for that so yeah so i want to be part of the dialogue i want to be a part of the uh of attracting people attention to that question our need in the stores is not the quality of the qualitative meat that we were eating a long long a lot of years before like hundreds of years before um we ate plants we did eat plants and someone's saying that um we should not eat plants because uh this is the way this this is the traditional like way it is not right as well so i want to kind of track through people's attention to that and i want to give them the tools that they can work with that they can manage they can like you know obtain to understand what is a qualitative plant-based food meat meat-based food and uh basically yeah how it can help. Yeah.~
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