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The website shows an ideal vacationland to attract tourists, including the famous cultural and historical sites of Spain, as well as the delicious foods around Spain. The travelers could enjoy different regions of cuisine in Spain. It also introdenced a lot of activities like cycling and hiking to experience the nature of Spain, a very useful guide website for traveling Spain.

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The website shows an ideal vacationland to attract tourists, including the famous cultural and historical sites of Spain, as well as the delicious foods around Spain. The travelers could enjoy different regions of cuisine in Spain. It also introdenced a lot of activities like cycling and hiking to experience the nature of Spain, a very useful guide website for traveling Spain.

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	- Francoist regime -> push toward creating a standardized Spanish taste community (threatened Catalonian cuisine as it was assumed that there was a monolithic Spanish way of preparing and serving food
	- Changed at the end of the dictatorship -> culinary revival led by chefs such as Ferran Adria
	- The question of food and identity is particularly relevant to the cultural identity of Catalonia. Now Catalan cuisine --> codified as its own entity, not part of the greater Spanish culinary whole (As Ricardo addressed in one of the questions just now, they have basically used both their language and their cooking as attributes of differentiation (because these are some of the most powerful ways in which identity is expressed) 
	- With the Generalitat promoting national cuisine and with chefs like Josep Pla and Manuel codifying Catalan cuisine around the time of the Transition, Catalonian cuisine has generated a resilient and distinctive identity 
	- Catalan chefs blend modernity and tradition in their dishes (link past and present)

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The website shows an ideal vacationland to attract tourists, including the famous cultural and historical sites of Spain, as well as the delicious foods around Spain. The travelers could enjoy different regions of cuisine in Spain. It also introdenced a lot of activities like cycling and hiking to experience the nature of Spain, a very useful guide website for traveling Spain.

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https://www.youtube.com/watch?v=7jjoyy7_RCk

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Francoist regime -> push toward creating a standardized Spanish taste community (threatened Catalonian cuisine as it was assumed that there was a monolithic Spanish way of preparing and serving food

Changed at the end of the dictatorship -> culinary revival led by chefs such as Ferran Adria

The question of food and identity is particularly relevant to the cultural identity of Catalonia. Now Catalan cuisine --> codified as its own entity, not part of the greater Spanish culinary whole (As Ricardo addressed in one of the questions just now, they have basically used both their language and their cooking as attributes of differentiation (because these are some of the most powerful ways in which identity is expressed)

With the Generalitat promoting national cuisine and with chefs like Josep Pla and Manuel codifying Catalan cuisine around the time of the Transition, Catalonian cuisine has generated a resilient and distinctive identity

Catalan chefs blend modernity and tradition in their dishes (link past and present)

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The website shows tarveling information about Spain. It introduced a lot of beautiful places and foods to attract tourists, also some activities that you can’t misss. The website demonstrates an ideal vacationland wit famou historic and cultural sites and a variety of regional cuisines around Spain.

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The website shows tarveling information about Spain. It introduced a lot of beautiful places and foods to attract tourists, also some activities that you can’t misss. The website demonstrates an ideal vacationland wit famou historic and cultural sites and a variety of regional cuisines around Spain.

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GROUP AYE, Elpida, Jess, Laura, Matt, Marryn

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GROUP AYE, Elpida, Jess, Laura, Matt, Marryn

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Flavours of today elicit nostalgia
- The website is a guide to Catalonia foodscapes and the legacy of the cuisine: Influences, climate, traditions and  achieves this by highlighting recipes and restaurants in the region.
- Highlights the link between gastronomy and nation build- "food is the universal language".
Photography promotes the chef which speaks to the readings which also reinforces the status of the chef.
Preserve Catalonian legacy

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Catalunya.com can be described as a tourist information hub which not only advertises but celebrates Catalan Gastronomic culture. It is beautiful to see the conscious and passionate effort to conserve their unique legacy, history and recipes and this is achieved through cuisine groups; groups of chefs, restaurants and even farmers from the nation.

The website invites tourists to be involved of this conservation and maintenance of all things Catalan and in doing so it becomes clear that there is an inseparable connection between the region’s landscape, history and cuisine.

For example there are links to explore Olive oil turism, Wine tourist destinations and even indulge in Catalan restaurants ‘a la carte’ where diners can try ‘the most avant-garde recipes or the most traditional Catalan dishes..’ with quality local products being the foundation & common element that draws them together.

What I also found interesting was the way in which they described their unique wine culture , summing up their region as instantly recognisable wine country going as far to say that it's “ a place to be savoured sip by sip”. Also the fact that it was inextricably linked to their celebrated food legacy.
“Every glass contains a tiny piece of our heritage”

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The Catalonian Generalitat website has a page on Catalonian gastronomy through the lens of cuisine associations. The briefly worded webpage describes that Catalonian cuisine is deeply rooted to history and the Catalonian national identity. Catalonia cuisine is described as being connected to the landscape, climate, people and history. The webpage has a list of around 20 cuisine associations each with it’s own unique goal to preserve, codify, “defend” and promote Catalonian national cuisine.

Examples of the different associations, what they are trying to preserve and promote and how they are doing so:

The Barcelona gastronomic association’s goal is to preserve the seafood and fishing heritage of the seafaring district.

The Cubat association focuses on artichokes, blue foot chicken, cherries and asparagus which are regional produce important to their local towns which feature on the menus of all the restaurants linked to the association.

Cuina de l’Empordanet association promote and publicise the districts in El Empordà’s regional food and cuisine by publishing books, holding cooking competitions and cooking classes. This association has an international reach, districts in El Empordà are a big tourist destination.

It is interesting to see that within the region/nation of Catalonia there are diverse food regions and with different ingredients and cuisines, however they are all linked with a common thread relating to the national identity of Catalonia.

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Catalunya.com is tourist website that promotes Catalonia as a whole. The given text, found under the ‘Savour’ tab, begins by stating the importance of Catalan cuisine, and by extension the preservation of current and ancient dishes. It then introduces a range of selected cuisine groups that ‘preserve or promote ancient recipes’, ‘recover old cooking techniques’ or  use ‘utensils [that were] used in the past’.

The rest of the website includes Catalan places to discover, experiences to have, thematic routes to take on a journey and a how-to guide on Catalan travel.

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The Catalan Generalitat website tries to advocate that Catalan cuisine is more than just it's food, it consists of other areas of it's culture such as the legacy of other civilisations, the climate, the landscape and traditions.

The website also seem to show that the leading chefs of Catalonia are all unified, and are interested to play a part in maintaining the heritage of the cuisine. This is evident from one of the statements from a cuisine group of over 20 chefs:

"The cuisine groups invite you to savour the pleasure of good, traditional cooking. Some of them preserve or promote ancient recipes, others recover old cooking techniques or utensils used in the past."

This shows a rich vigour in protecting their heritage and culture, as well as a willingness to share.

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The website views food as a big factor in drawing in tourists to spain, portraying spanish cuisine as something to be experienced. It also focuses on the historic aspect of Spain, but all is portrayed in a modern, buzzfeed-esque kind of way - 10 places to visit etc. and is very modern, white page with aesthetic pictures.

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This website mainly introduce the tourism in Spain.
Also mentioned the multiculturalism on diet in Spain which includes Japanese food.
The link of the food from other countries are also provided by the website.
Therefore, It provided the choice for tourists to select from original food and exotic food.

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Catalan Generalitat (Government authority) website consists of a page devoted to cuisines itself. It introduces viewers to groups of chefs/restuarants which is pretty cool how they actually classified themselves based on their goals which include showcasing traditional Catalan Cuisines, cooking techniques, traditional cooking utensils, mountain cuisines, defending of local products.

One particular group, Las Cuines del Vendrell is a group formed by entrepreneurs from various sectors: chefs, hoteliers, vine growers, farmers etc. This is reflected in its highly varied cuisine, however which remains true to its motto: the sea, vines and olives. It is pretty amazing how different sectors can come together for the passion of Catalan Cuisine. I have never come across such association, at least not in Singapore.

Over more than 20 groups, serving different purposes but all with one goal to preserve and promote Catalan Cuisine.

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The French gastronomic meal was recognised by UNESCO on the representative list of the intangible cultural heritage of humanity

A customary social practice for celebrating important moments in the lives of individuals and groups and is a festive meal -> whereby people gather around a table to enjoy good food and wine

Emphasizes togetherness, the pleasure of taste, and the balance between human beings and the products of nature.

Central part of heritage and national identity and a social custom that ritualizes pleasure of being together

Not a simple process -> involves choosing the best recipes, getting the best products

Strengthens bonds -> between family members and encourages social interaction through conversing with producers in markets

French gastronomic meal welcomes ingredients from foreign cultures -> new discoveries, helps in accepting the cultures and encourages appreciation of others

Also reflects regional and geographical diversity

Preparation begins + family members all cook together and prepare for the meal

Not only about eating and is a highly ritualized affair. There are also strict rules for table setting (e.g. Children are taught how to fold table napkins, where to place different kinds of glasses, and how to arrange cutlery) and the meal is based on a sequences of courses

Ritual begins with aperitif to open the appetite

Each course brought out separately and placed in the middle of the table

Also a conversation piece as the whole family partakes in sharing

As a symbol of sharing, the whole fish/roast are ceremonious and are carved at the table

To ensure a harmony of flavours, different wine is proposed with each dish (finest wines are also decanted)

Cheeses of various types and shapes are arranged on cheese platter, and each one is cut in a particular way so that everyone will have an equal amount of rind and center (Eaten from mildest to strongest)

Desserts and sweets always a part of the meal as well and a digestif liquor/brandy ends the ritual

Cultural phenomena and something that has been handed down from generation to generation

French take a lot of pride in this culture as it is the reservation of the art of wellbeing + knowing how to eat, and they look forward to passing it on to future generations (such as by transmitting to their children basic techniques and know-how)

In general, the french gastronomic meal is a big part of French heritage, drawing circles of family and friends closer together and strengthening social ties.

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Anne Chemin

very day a small miracle occurs without anyone paying the slightest attention. At breakfast, lunch and supper tens of millions of French people decide to gather round a table at the same time in order to share a meal, as if some invisible conductor raised his baton to mark the start of festivities. This ritual is so deep-rooted that the French find it quite usual. For foreigners, on the other hand, it is like something from outer space. "When the American sociologist David Lerner visited France in 1956 he was stunned by the inflexibility of the French regarding food," says fellow sociologist Claude Fischler, head of research at the French National Centre for Scientific Research ). "He couldn't understand why they all ate at a fixed time, like at the zoo."

French eating habits are indeed very singular. "Everyday life in France is marked by three traditional meals," says Thibaut de Saint Pol, a sociologist at the Ecole Normale Supérieure in Cachan. "At 1pm half the population are at table and at 8.15pm this activity concerns more than a third of the population. Meals play a large part in organising social life." This major collective ritual is specific to France. A graph plotting meal times produced by Eurostat [the statistical office of the European Union] is almost flat for Sweden, Finland, Slovenia and Britain; all the way through the day people feed on various snacks, at no particular time. The same graph for France rises to three spectacular spikes, morning, noon and night.

But this is not the only unusual feature of meals in France. People here also spend more time eating than their fellow Europeans: two hours, 22 minutes a day in 2010, 13 minutes longer than in 1986! "If you add the hours of domestic labour directly related to eating - cooking, washing up and so on - this is one of the day's main activities," Saint Pol wrote in the journal Economie et Statistique in 2006. The French are also very keen on commensality [eating together]. According the Crédoc consumer studies and research institute, 80% of meals are taken with other people. "In France meals are strongly associated with good company and sharing, which is undoubtedly less so in other countries," says Loïc Bienassis, a researcher at the European Institute of Food History and Culture .

Americans take a radically different approach. There is nothing sacred about meals: everyone eats at their own speed, depending on their appetite, outside constraints and timetable. As long ago as 1937 French writer Paul Morand was surprised to see New Yorkers lunching alone, in the street, "like in a stable". US practice is so different from French ritual that it sometimes requires explanation. "There's a secondary school in Toulouse which organises exchanges with young Americans," says social anthropologist Jean-Pierre Poulain. "To avoid any misunderstandings teachers warn families before their children leave that the start of their stay will not be marked by an evening meal, as in France. When the young visitors arrive they are shown the fridge and told they can help themselves whenever they like."

The British are very keen on snacking too. Saint Pol can see no evidence of "food synchronism". According to Poulain and fellow sociologist Cyrille Laporte, food consumption is spread out over the day, resulting in a "loss of conviviality". "Many Brits eat at the wheel or with one eye on their PC, which is sacrilege for the French, who regard meals as a 'full-time' activity. In France meals are one of the best bits of the day," Saint Pol adds. In a survey of how French people spend their time the National Institute of Statistics and Economic Studies found that eating procures almost as much pleasure as reading or listening to music. Eating alone, at work or at home, is often seen as a trial.

Social practice varies so much from one community to another because food is so much more than just a functional activity: it is loaded with cultural values, symbols and identities, what the French anthropologist Marcel Mauss called a "total social fact".

"In the US the dominant conception of food is nutritional," Fischler explains. "Feeding oneself is above all a matter of making rational decisions to satisfy bodily needs. In contrast the French have a culinary conception of food, putting the emphasis on flavour and pleasure. In our surveys we asked French and American people to say what they associated with various words. When we suggested 'chocolate cake', the Americans thought of 'guilt', the French, 'birthdays'."

The two cultures also see guests in a different light. "In the US food is regarded as an individual concern," Fischler adds. "Everyone is different and everyone is free to make up their own mind and accept the consequences. It is an individualistic, contract-based model. If someone invites you to dinner, you can tell them you're a vegetarian and no one will be offended. You're entitled to eat differently. In France, on the contrary, food is a collective concern, almost a form of communion: the idea of sharing is a key part of the meal. So there are customs it's hard to get round - people will take a poor view of someone who doesn't partake of the main dish or only eats gluten-free foods. What counts most of all is conviviality."

This model, based on sharing, goes hand in hand with great social pressure. Unlike the Americans or British, the French have little patience with those who diverge from the norm. They tend to disapprove of people who nibble whenever it suits them, start a meal with fruit or do not eat meat. "French-style meals are heavily codified in terms of pace and content," says Martin Bruegel, a historian at the Food and Social Sciences laboratory at the National Institute for Agricultural Research. "They often involve constraints, even a form of discipline, leaving little room for individual wishes. If you don't want to eat at a set time with your workmates or you don't fancy the main dish in a family meal, you must explain yourself. Complying with this ritual can be a bit of an imposition."

Because it requires guests to conform to a large number of standards the French gastronomic meal, which was added to the Unesco World Heritage list in 2010, seems somewhat out of sync with the trend towards greater individualisation. In the 20th century, the French, much as people in other developed countries, discovered the joys of individual emancipation: nowadays they want to decide on the course of their own lives, choose their partner, job, sexual mores and life style. So at first sight this yearning for personal fulfilment seems to be at odds with France's inflexible eating habits (set meal times, unchanging format - starter, main course, dessert - and limited scope for special diets).

Of course, modern life has not gone unnoticed, even in France. Grazing, rejected by nutrition experts as a form of heresy, is on the rise, particularly among young people. In 2010 an Insee survey found that 40% of under-25s consume snacks - crisps and chocolate bars - during the day, compared with half that number among the over-60s. The past 20 years have also simplified the sacrosanct, three-course meal. According to a survey of health and eating habits conducted in 2010 by the National Institute for Prevention and Health Education, the number of people who only eat one or two courses for their evening meal is steadily rising, up from 38% in 1998 to 49% in 2008. With passing time the basic paradigm has become more flexible, in office cafeterias and homes.

"It has loosened up quite a lot," Poulain asserts. "Whereas in the 1960s works canteens only served set meals, they have since introduced self-service systems with several dishes to choose from. At home it's much the same: everyone has some of the main dish, but not necessarily the same afters. It's one of the big changes we've seen in the recent decades, with increasingly individualised choice of foods, even if it mainly concerns the beginning and end of the meal."

Despite such changes - and contrary to what many feared - France has not succumbed to fast food. The French meal still plays a key part in people's lives and imagination. The two main pillars of this model - eating at the same time and socialising - are still just as solid. Regardless of the spread of fast-food outlets, the upheaval in the world of work and the emergence of a youth culture, the French still eat their three meals a day at a set time and attach great importance to conviviality, pleasure and sharing. "For the past 20 years alarmist commentators have repeatedly predicted the demise of the French meal," Saint Pol says. "But meals in France still structure our daily lives and our relations with others."

French eating habits have proved sufficiently robust to survive, even at McDonald's. "When the fast-food outlets first launched in France they were open all day, like in the US, assuming they would have a steady stream of customers," says Jean-Pierre Corbeau, emeritus professor at Tours University. "In practice they were deserted at 9am, but seething from 12 noon to 2pm, because the French go on taking their meals at the customary times. Customers - particularly young people - made it a relatively social experience. Instead of eating on their own, or taking a burger back to their car, they would turn up in groups, all sit together at one table and pass food around."

One of the reasons for the solidity of these customs is that they are firmly rooted in the past. "France has a Roman Catholic tradition which sustains a sensual, hedonistic relation to food," says Pascal Ory, a professor at the Sorbonne in Paris. "In the Jura, for example, nuns in Château-Chalon took charge of promoting vin jaune. Catholicism, with its celebration of the Eucharist, helped develop a real culture of eating and drinking, with the emphasis on the collective, communal dimension of meals. This is not the case in countries with Anglo-Saxon roots, where Protestantism entertains a more Puritan relationship with food. The Kellogg brothers, for example, were Seventh-day Adventists and vegetarians who wanted to use their corn flakes to combat Falstaff-style breakfasts centring on meat and beer."

In Babette's Feast, the Danish novelist Karen Blixen subtly highlighted these cultural differences. When the central character, a French cook who takes refuge in Denmark after the Paris Commune, wins 10,000 francs in a lottery, she spends the whole lot on a slap-up meal, inviting the two daughters of a Lutheran pastor and their friends. The guests are so embarrassed by this spread, brimming with flavour, fragrance and colour, that they hesitate to indulge. "To begin with they even refrain from commenting on the dishes Babette serves," Fischler observes. "In Protestant countries it is slightly indecent to talk about food at table. In France, on the other hand, such talk is not only legitimate but necessary."

France's rural past is also a major factor in the importance attached to eating. "In peasant families meals were often the only time they stopped working," Corbeau explains. "It was a break for a moment of convivial exchange, sharing and joking. This rural tradition lasted longer in France than in Britain, where industrial and urban development started much earlier. When small French farmers left the land for the factory, in the late 19th century, their entitlement to a proper break was a key issue in negotiations with employers: many workers refused to eat in the workshops, standing beside their machines."

So is this why these traditions are so persistent? The French tend to see gastronomy as an art form. "Grimod de La Reynière, one of the founders of gourmet food criticism, started as a drama critic and often referred to Michelangelo," Ory recalls with a smile. Advocates of a balanced diet have no complaints either: with its emphasis on sharing and togetherness, the French approach to food seems to help limit obesity. "People pay more attention to standards of nutrition in a group than on their own," Bienassis asserts. "We drink in moderation, try to have some of everything, avoid taking a third helping because we are being watched and judged by others. Which is not the case when we nibble on our own beside the fridge."

So the pleasure of having a proper meal is also good for us, which is just as well!
This article appeared in Guardian Weekly, which incorporates material from Le Monde Topics

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France remains faithful to food as meals continue to be a collective affair

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Anne Chemin very day a small miracle occurs without anyone paying the slightest attention. At breakfast, lunch and supper tens of millions of French people decide to gather round a table at the same time in order to share a meal, as if some invisible conductor raised his baton to mark the start of festivities.

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In this text, Michael Steinberger mainly focuses on the decline in French cuisine, citing things such as the ‘disappearance of raw-milk cheeses’, the ‘fall in French wine consumption’ and France becoming McDonald’s’ second most profitable market worldwide. He characterises Paris as being ‘dull’ and ‘predictable’ food city, suggesting that exciting modern food culture can be found in places such as London, Tokyo, New York et cetera.

France’s saving grace, he argues, is up and coming foreign chefs. He also briefly mentions the rise of the bistronomie movement, describing it as a no-frills alternative to the prevailing cooking practices in France at the moment. In doing so, he suggests that this may be the first major overhaul to French cuisine since the nouvelle cuisine movement stepped away from ‘Escoffier classicism’.

Finally, he ends the article by going into detail about examples of up and coming, foreign, young chefs from places such as Australia, America, Colombia, New Zealand and Japan.

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Aye Team :)  (Elpida, Jess, Matt, Merryn, Laura)

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Aye Team :)  (Elpida, Jess, Matt, Merryn, Laura)

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Summary:

Since the 1990s, France has been described as a dull and predictable food city, however this has changed as of recently due to the rise of non-French chefs creating their own exciting and diverse French scene in France.

Due to this, the France food world is no longer closed from the rest of the culinary world as the young chefs have come in and revolutionized French cuisine by incorporating techniques and dishes from other international cuisines.

What strikes you as novel or interesting in this reading; what did you learn?

·      Kristin Frederick – opening up Chinese take out as this does not exist that much in France at the moment.

·      McDonalds is France’s second most profitable market

What questions remain for you; with which points do you disagree?

What is next for France given that the French food scene has been expanded and transformed, will it keep on expanding over time? Will this lead to a more Westernized French food culture in France?

How does the content relate to your own knowledge and experience?

This relates to our recent dining experience at ‘Bon Ap’ where Matt ordered the ‘Bon Ap cheese burger’ which was a cheese burger served in a croissant bun – representative of Westernised food influencing French food culture.

What thoughts, ideas, examples does the reading trigger for you?

Connection previous reading – these days the ease of transportation and globalization in general has lead to national cuisines being cooked and produced in different nations.

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This New York Times article opens with a staggering statistic that almost SEVENTY PERCENT of restaurants in France use ready-ate meals prepared offsite. Steinberger is painting the dismal picture of the downward spiral of French culinary tradition that has taken place in the last two decades. Even Paris, the former Mecca of European food excellence has come to connote dullness and predictability. This lull is described by the author as beginning in the 1990’s where young French chefs, due to a weak French economy, preferenced opening modest bistros with ‘upscale fare’ at reasonable prices than striving for Michelin stars and luxury restaurants.

It is in fact foreign chefs and the growing authority of diners that are reviving the Paris food scene and reinvigorating the autochthonous culinary tradition. Indeed, quite strange when one considers the patriotism associated with French cuisine, it's unwillingness to let outsiders in and the dominant influence of chefs themselves in any form of gastronomic revolution.  The article describes nine successful French restaurants all run by Foreign chefs and their acceptance by French consumers; from American expatriates, to a home-grown Australian chef and even to a COMPLETELY Japanese kitchen staff at Abri in Paris. Each restaurateur had a unique experience; with Australian chef James Henry of Bones reintroducing an artisanal approach to cooking (he even churns his own butter). Contrasted with Gregory Marchand a Frenchman trained in Brittany, worked in Scotland, New York and was Head chef of Jamie Oliver’s 15 felt liberated from French-based cooking & kitchen hierarchies in his overseas work but returned during this recent revolutionary period to open three successful establishments for enthused young Parisian diners. Although the nine foreign chefs differ in their experience, nationality and approach they all have in common the appreciation and passion for French culinary tradition and its revival.

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Gollner contends that cuisine for the french is a defining aspect and indicator of the values of France and of the French people. The pluralism and multiculturalism that has been introduced to the modern palette of Le Gastronome français reflects the broader cultural shift and evolution of the values of France. Gollner describes this phenomenon as a "deconoliz[ing] of [culinary and otherwise] attitudes"; the belief that, finally, the French cuisine has begun to reflect the multicultural reality of modern France.

I am struck by the description of "sour and spicy ingredients being described as "un-french". Consistently, the French Cuisine has defined and re-defined itself in relation to what it is not. As discussed in previous lectures, spicy and 'exotic' flavour were once hallmarks of a medieval french cuisine. It is novel to me to see that the re-introduction of more middle-eastern and 'exotic' elements into the french cuisine originate from France's colonial heritage and modern immigration when, with regards to the heritage of France, the same ingredients and cuilinary styles had once existed.

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This article mainly introduce the innovation and the current cuisine in France.
It is mentioned by the author that Paris is a multicultural city with numerous exotic food in 1990s including spring roll from China, falafels for Middle East and couscous from Africa.
The author also introduced several restaurants from Israel, Kurdistan, Bohemia and Argentina which influenced the diet and the market in France.

Therefore, some French chefs started to innovated their dishes from traditional French cuisine to some cuisine comprised several cultures.
The author also mentioned the restaurant Le Chateaubriand as an example to explain the innovation of French restaurant which integrates Filipino, Polish, Jewish and Algerian cuisine.

It is concluded by the author that France can achieve its multi-culture by the integration of cuisines.

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Made in France

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"You know what they call a 'Quarter Pounder with cheese' in Paris?"

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Paris is/was recently at the tail end of a long decline in french food culture characterised by news that 70% of Parisian restaurants use ready made foods prepared off site. Decline in raw milk cheese, only 10% of cheese uses lait cru, decline in french wine consumption, down 50% since 1960s, and macdonald being the second most profitable country.

However around the time this article was written in 2014 things started to change, a revolution by diners hungry for innovative and good food seen in food capitals such as New York, London or Copenhagen. Parallels can be drawn between the Nouvelle Cuisine movement of the 1960s which saw young french chefs revolt against the traditions and established french cuisine in favour of fresh, lighter and seasonal style of cooking.

This food revolution is also lead by a new generation of young foreign chefs cooking french food. These chefs are not necessarily bringing a new or foreign cuisine (although modern or new wave American food is a huge success in Paris)  but are reviving artisanal approach of traditional french cuisine, they are using local and regional french produce and tradition cooking techniques, but doing so in a way that is fun and engaging for diners. They are also mixing cultures and cooking techniques to create exciting results. At the end to the day they are preparing GOOD, simple and carefully executed food, which is what Carême and Auguste Escoffier advocated for when they revolutionised french cooking. Perhaps Paris, and France had just forgotten its strong culinary roots between the 1960s and now, perhaps it is not at all that innovative, just returning to the strong well executed french cuisine developed by Carême (although in a modern context).

It can also be seen that Parisian consumers are starting to embrace foreign wines and natural wines, while this may be hard to accept for more traditional consumers, this new wine movements is not in contraction of the huge culture of fine wines found in Paris as there is still and appreciation and respect for fine wines, just in a more modern way.

Perhaps this movement started with the bistronomie movement in 90s which saw innovative young chefs in Paris desire to create high end food at low prices by creating down to earth, homely restaurants. This brings in the question of the Michelin guide which is well know to favour a specific genre of high end restaurant with upscale service, but arguably boring food.

This new food movement in Paris is diffused by online blogs and food review websites, perhaps these online publications with enormous readerships and followings now hold the same cultural capital as the Michelin guide once did.

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Here is a panda who wants foreign chefs in France.

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The food scene in France has been declining and Paris has been regarded as a place with dull and predictable food. France is McDonald’s second-most-profitable market in the world, despite having excellent culinary practices and rich culture following its cuisines. Instead of local chefs with the expectations of acing French’s culinary, it is the young foreign chefs from Australia and America etc who are taking the lead in French’s food industry. Not surprisingly, they are attracting the crowds with French Cuisine instead of foreign food.

Old times have passed with young and exciting trends catching up, consumers in France now yearn for something vibrant and different like having a foreign chef cooking up authentic French food. “young cuisine” is trending and leading the way in France. For the first time, consumers are actually having control over French’s culinary traditional, having chefs to meet their demands in a restaurant.

The once traditional French cuisine has indeed been fading away slowly due to globalisation and rising trends. However, it is evolving into something young and vibrant with foreign chefs taking the lead, it is about borrowing classic French culinary practices and invent cuisines which customers will yearn for it. As mentioned in previous readings, anyone can cook authentic and great French food as long as they practice French culinary. Their non-French origins has proved not as limitations in French food scene but however an adventurous point booster for the customers who are willing to give it a go. Decades ago, these ideas will sound absurd however cuisines will never stay put but will meet demands and trends. In order to prolong its place in the culinary scene, cuisines have to continuously adapt and evolve.

Some may argue that French culinary excellence is fading due to foreign chefs taking over, changing the once immerse history of French food scene. However, I feel it is a great and bold move in order to keep things alive and exciting, capturing consumers' hearts. I believe foreign chefs with French culinary practice can still tell a great French story by putting great food on the plate.

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Summary: This article explores the direction Parisian cuisine is heading, wherein the multicultural society within France informs the eating. The innovative dishes highlighted in the article come from various restaurants, and all are unique and innovative ways of combining traditional french cooking with cultural influence, for example serving octopus with fromage frais. The author suggests that these new restaurants who draw from all regions of the world to create their food, is the way french cuisine should be, and that the clinging to old, especially ‘french’ styles of cuisine is out-dated and holds us back.

This made me very hungry, and also happy to see that french chefs may be evolving in just the same ways I wish french society would be.

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The New Nouvelle Cuisine (Yajuan Zhao Crystal)

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The New Nouvelle Cuisine (Yajuan Zhao Crystal)

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The author talks about his/her past life in Paris and  experienced the integration of French cuisine and foreign cultures. More and more French chefs started to blend their fresh ideas and confidence with foreign ingredients.
* Paris is  a very multicultural city, but it has been limited by its own xenophobia in many relams.
* one of the few places in which the cross-cultural exchange happens is in restaurants in the capital city.

* The story of chef Inaki Aizpitarte is an example of  assimilating immigrant cultures into French cuisine. (learned cooking in Israel)
* The chef of the French Bistro "Le Serven" innovated very glorious and refreshing cuisine and they tried to help Paris cuisine to get rid of its nostalgia.
*France embraced its diversity through some incidents like the riots in 2005.
*Having an open attitude to the integration of native cuisine and foreign cultures helps to improve the innovation of French cuisine.

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France is losing it's luster!
- Mcdonalds 2nd most profitable country
- 50% drop in French wines since 1960s
- Disappearance of raw milk cheeses

And then, they're shining again! Young foreign chefs save the culinary foodscene.

The arcicle goes on to debunk the myths that 'opening a restaurant in France is too costly' In fact, much of the article goes on to give many examples from highly successful chefs in France, serving authentic and delightful French cooking.

In the personal recounts of nine highly-regarded restaurants in France, the chefs (co-chefs as well) share their story of how they managed to capture the heart of the local crowd. One chef even said that their restaurants attracted a remarkable and consistent stream of the local crowd as compared to his restaurants in other major cities around the world.

One huge commonality amongst these nine restaurants? All of them are helmed by Non-French chefs, they hailed from the UK, USA, Japan, everywhere but France! Some of these restaurants (eg: Abri) had a staff line-up with zero French as well, and explained that it absolutely did nothing to hinder business.

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Summary of the New Nouvelle Cuisine (Sky Srblin)

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Summary of the New Nouvelle Cuisine (Sky Srblin)

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The new nouvelle cuisine talks about Paris' quite recent transformation and integration of foreign cultures into its cuisine within the city.

- Paris is one of the most multicultural cities, where 1/3 of the population are either immigrants or the children of immigrants.

- Foods, flavours and ingredients once associated with immigrants (such as couscous, falafel etc.) and the "lower class" in Paris are now being incorporated and embraced within restaurants all around the city of Paris

-  this integration of different foods and products has said to show a Paris that is more open-minded, inclusive and respectful of its past and history.

-^^^^ we say this because 20th century France wanted nothing to do with outside influences, especially in terms of food

- many restaurants run by foreign or mixed heritage people in Paris take traditional french techniques and dishes, but make it their own unique version by adding flavours and ingredients the french don't typically use

- it is said that this new nouvelle cuisine has started to take off recently after the events of the 2005 riots, the Charlie Hebdo shootings and the November terror attacks showed France that they needed to embrace diversity in their nation.

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Part 5

The beginning of this part introduced the dishes for funerals and explained that rice was not important and promoted at the restaurants.

However, Rice (&beans) became the important food for poor residents. Poor residents had to work  very hard to ensure that they would have enough rice and beans. As rice and beans began important to poor citizens, gallo pinto became the national dish.

In conclusion, the dish of rice and beans would be offered to give hospitality to consumers.
Rice and beans are important for several reason.
- First of all, it verified the existing social problems.
- Moreover, it can satisfy the basic demand for poor people.
As Gallo Pinto presented the emergence of the nation, it became the national dish.

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* in Hindu scripture, while there is moral significance to eating, not to cooking, which might explain the late emergence of Indian cookbooks

* the surest sign of the emergence of a national cuisine is cookbooks for special audiences or with special kinds of food

* emergence of middle class - authors and audience for the cookbooks are middle class urban women

* they’re often written by ex pats - use to refer to nostalgia through an often inauthentic lens

* while there are no rules for courses like France, there seems to be general agreement on types of preparations

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Cookbooks = representations not only of structures of production and distribution and of social and cosmological schemes but also class and hierarchy (1982)

Cookbooks appear in literate civilizations where the display of class hierarchies is essential to their maintenance, and where cooking is seen as a communicable variety of expert knowledge.

Like the European countries (of Italy, Spain, France), cooking in India is deeply embedded in moral and medicinal beliefs and prescriptions. However, in India before this century, the emergence of a gustatory approach to food, the related textualization of the culinary realm and the production of cookbooks seem to have been poorly developed.

What we know as Indian cuisine today is a national cuisine in which regional cuisines play an important role and the national cuisine does not seek to hide its regional or ethnic roots.

Just like England and France in the early eighteenth century, the new Indian cookbooks are fueled by the spread of print media and the cultural rise of the new middle classes. Much later on, food may finally be said to be emerging as a partly autonomous enterprise, freed of its moral and medical constraints.

The audience as well as the authors of the English-language cookbooks produced in India in the last two decades are middle-class urban women.
But the middle class in India is large and highly differentiated (Some of these persons belong to the upper middle class and a few to the truly wealthy) -> readers usually members of the superelite of the great Westernized cities + professional and commercial bourgeoisie of smaller towns throughout India. Taste is essentially becoming more and more Westernized. (women at home were the focus when it came to cooking)

A sort of imagined community as well -> with the class being linked by tastes and interpersonal networks, for instance = the construction of a new middle-class ideology and consumption style for India (in which cookbooks play an important role in)

With the development of technology, modern machinery and techniques alleged to be labor-saving devices has in fact led to an ideology of variety, experimentation, and elaboration in cuisine that puts middle-class housewives under greater pressure than in the past

Did not codify their cuisine (recipes were pretty much passed on verbally in the past) and cookbook tradition, both in Sanskrit and in the vernacular, was informal, fragmentary, and minor (it was a minor genre)
- Likely because Hindu thought is deeply instrumental, though in a specific cultural mode. Food thus stays encompassed within the moral and medical modes of Hindu thought, and never becomes the basis of an autonomous epicurean or gustatory logic -> As such, a pan-Indian Hindu cuisine did not emerge in India.

Turning point 1:
With the arrival of the Mughals in India (a royal cuisine - aristocracy) in the first half of the sixteenth century, the textualization of culinary practice took a significant step forward. Because of its diffusion through the royal courts of North India, and because it is the cuisine of reference for the great restaurateurs of northern and western India, Mughlai cuisine has become synonymous, particularly for foreigners, with Indian food. ***an important step towards an Indian cuisine, but this was restricted to the north and west of the subcontinent

Turning point 2:
The textualization of culinary traditions was intensified by the arrival of the printing press.

The surest sign of the emergence of an authentically Indian cuisine is the appearance of cookbooks that deal with special audiences and special types of food

For India, the central categorical thrust is the effort to define, codify, and publicize regional cuisines. However, these also lead to the invention and codification of new, overarching categories which make sense only from a cosmopolitan perspective (e.g. the growing number of books on "South Indian" cuisine which collapses the distinctions between regional cuisines.)

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This reading focuses on the notion that ‘recipes are primary indicators of identity’. This is because they are prescriptive - they describe how things should be rather than how they are. Not only this, but recipes are contextual: one can imagine the lifestyle that someone who makes such food would have, and thus they are able to identify with and accept the lifestyle, or reject it.

Ferguson illustrates this through Marthe Allard Daudet, or ‘Pampille’, her pen name, as she was a fundamentally important figure as a result of her contributions to developing a ‘culinary consciousness’ in France. Pampille identifies women as the ‘guardians’ of French culinary tradition, offering her own style of cooking that contrasted that of the male-dominated professional realm. To this end she focused on cooking within the home, collecting an amalgamation of regional and national dishes for her readers.

This text, like those of Artusi and Carême, sought to democratise food on a national scale. It did not limit itself to the typical diet of the bourgeoisie or the proletariat, seeking rather to focus on the commonalities between the upper and lower classes. It also sought to unify France by acknowledging and celebrating its diversity, allowing the ‘local’ to ‘become the national’, thereby building a cohesive national identity. Interestingly, she includes recipes such as bouillebaisse despite stating that one can only truly appreciate it if they were not born in the area; the inference being that some recipes were included simply to be read and appreciated.

Ferguson then shifts focus to the role of French cuisine in a globalised world by analysing the Bocuse d’Or competition in Lyon, suggesting that despite it being an increasingly international competition, French cuisine may receive preferential treatment. She ruminates on why this may be the case, noting that many chefs learn French culinary techniques as a part of their culinary education.

Following this, she discusses how national identity and national cuisine are intertwined by using the example of a film, Le Grand Chef. The film reinforces this notion by explaining how certain ingredients and dishes are connected to one’s nation, namely Korea in this instance. She ends by highlighting a notable conundrum on the topic of national identity in the era of globalisation: ‘The more a cuisine is defined by products and the more tied to place, the more limited its influence. Conversely, the more generalizable a culinary mode—take stir-frying—the greater both its utility and its prestige in our world of competing culinary countries.’

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Pampille in her work centralised  the importance of recipes in not only celebrating but guarding culinary traditions. history and regional dishes. Therefore, to Pampille recipes reached beyond practise, method and instruction.

Through printing recipes, she gave a voice to “familiar dishes made everyday in ordinary kitchens by ordinary cooks” and elevated dishes to national status that “cut across class as well as region” and were enjoyed by peasants and the bourgeois alike.

In Pampille’s 1913, Les Bons Plats de France: cuisine régionale authenticity was the main virtue, going as far as declaring to truly appreciate a regional dish, it has to be consumed in the place of origin with the local ingredients otherwise “it’s not even worth tasting”. As the ingredients not only constitute the dish but they transmit the landscape.

This view is contested in subsequent pages on the basis of modernity, that rigid authenticity can be viewed to arrest change and inhibit innovation.

Parkhurst Ferguson breaks down Pampilles in defining French cuisine as a system with basic rules and that once you learn the whole system, as it is a system and not tied to a place, you can start cookin wherever and with whatever.

“Codes define French cuisine, not place”.

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Pampille, aka Marthe Allard Daude wrote Les Bons Plats de France: cuisine régionale in 1913, and authoritative recipe book on ‘Good french dishes’, Pampille’s belief is that the sum of regional french cuisine makes a national cuisine. Pampille’s recipes rely heavily on place to give them authenticty, by being heavily regional and historically authentic they can therefor be authentically french. The paradox is that by being heavily regional, the recipes create a sense of culinary nationalism.

Parkhust Ferguson then explores culinary nationalism in the 21stC, by applying Pampille’s logic, we might think that blurring of international boarders in the 20th-21stC boarders might seem to dissolve or dilute culinary nationalism, but actually it serves to strengthen it as food becomes even more linked to place, the international context defines the national identity.

• What strikes you as novel or interesting in this reading; what did you learn?

I, like the majority of the western world, hold the belief that french cuisine is superior, the gold standard. I had never questioned this belief before and it is interesting to see where this belief came from. French cuisine is not intrinsically or naturally superior, it’s position was carefully constructed in the late 19th and early 20thC through the writings of Pampille, aka Marthe Allard Daude and Carême that diffused, simplified/unified and created a narrative based in history and tradition that truly cemented french cuisine as superior.

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This article focuses on the outcome of the recent (although written 30 years ago) emergence of English-language Indian cookbooks, written by and consumed by urban middle-class women.  It examines the history of Indian food writing, and what can be learned the new cookbooks about the national cuisine.  Fundamentally the conclusion is that cookbooks are important cultural artefacts.  Some points that I found interesting:

- India hasn’t traditionally produced much food writing

- Despite the central nature of eating in Hindu scripture, cooking is peripheral

- There is a Hindu principle that local variants of custom should be respected, therefore making a “top-down” approach impractical

- The first broad, almost national cuisine emerged from the Mughal cuisine, and then that of the Raj

- Paradoxically, it can be inferred from the publication of specific regional cookbooks that a national cuisine is emerging - the need to differentiate shows this

- The emergence of national cuisine, together with the inter-regional popularisation of regional cuisines, produces more work for middle-class women - they are obliged to produce more variety and develop broader skill sets

- One thing that emerges from the cookbooks is a general set of assumptions about what kind of preparations comprise “Indian food"

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Group Aye (Merryn, Matt, Laura, Jessica, Elpida)

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Group Aye (Merryn, Matt, Laura, Jessica, Elpida)

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Culinary Nationalism

Summarise the readings key points

Initially the reading focused on how to cook French food, first the person must have mustered the French methodology of cooking, whilst also having a firm understanding of how each dish is tied to each place and the importance of local ingredients.

The fundamentals of cooking then mean that to cook a dish from Lyon a person does not have to physically be in Lyon

This idea of mastering fundamentals of cooking is confirmed when Japanese chef Nobu Matsuhisa does not believe a person must be Japanese or be in japan to produce an authentic Japanese dish

This can be attributed to the globalisation of cuisine, and ease of transportation

Similarly a cuisine may become recognisable globally as a national cuisine the further from its origin it is, where as within the country a cuisine may only be regionally relevant

What strikes you as novel or interesting about this reading?

Meilleur Ouvrier de France (most skilled worker in France) MOF blue, white and red ribbons and medals worn by French chefs

Interesting to learn what the ribbons worn around the chefs necks represented

How does this content relate to your own knowledge and experience?

How local can become national

Personal experiences of eating in the place where the food originates can enhance the experience of the food

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Recipes are defined as primary indicators of identity, tying food and preparations to its place. Pampille executed this principle through her cookbook by stressing the significance each dishes' orgins, be it from the modern metropolis to the country side. She further stressed that the professional chefs' mastery of certain dishes may not be better than local's cooking as authenticity, roots of ingredients, place of consumption are elements which made a 'dish' so significantly delicious. Pampille simply added one will not truely appreciate a dish unless he/she was born from its' origins.

Some interesting notes about Pampille is her different approach to bringing french cuisine to her people, from chef like careme. She consolidates recipes rather than claiming to invent them and defend traditional cusines from the modern world. She believes that French's culinary excellence is not to be found with male chefs in the professional setting however with authentic and ordinary cooks in everyday kitchens.

The culinary world greatly recognise French's culinary excellence with most of the competition stages won by them. It could be explained by the importance of french culinary techniques and base preparations.

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Pampille's book is written in an interesting perspective, where she consolidates recipes rather than create them, and this to her - is a form of defending traditional cooking in a rapidly modernising world.
Furthermore, she speaks in a light that casts women as the defenders of cooking culture. One main point Pampille highlights is that it doesn't matter if a renowned chef recreates the dish perfectly in his restaurant. The full experience of a dish is not limited to the dish alone, true appreciation requires knowledge of the dish down to its ingredients, eating it in a proper way, at its location of birth, she even goes as far to say that no one truly experiences a dish's fullness unless one was born in that town.

The next part of the reading talks about the same point above - authenticity of a dish. This is spoken of in the context of globalisation, that even though there are new and innovative dishes coming up, shared information systems over the media and less barriers to ingredient procurement, a dish's authenticity is still highly regarded and will not taste the same as if it was consumed in the country of origin.

The following part then explains how French cuisine is different from the rest, that it is a set of rules, whereby followed, anyone can recreate French cooking. 'Balance' is key in recreating dishes with ingredients from other sources. too much 'nouvelle' or novelty might result in overly aggressive food giving a 'yuck' factor. In this light, "recipes' are the key identity factor, connecting food and place. The further we are from the origin of a dish, the more we link the dish to the nation, instead of its region.

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Part 2

The text continues to talk about the Historical Context of Gallo Pinto.

- The spread of rice occurred gradually due to agricultural changes brought upon by colonial agricultural system (this then led to a change in dietary patterns)

- While the colonies made up of Spaniards persisted with eating wheat to differentiate themselves from the natives (who ate maize and potatoes instead), wheat was very hard to grow and hence the natives didn't adapt this food product into their diet

- Beans (frijoles) also another important food source for the natives, as both beans and maize were the main protein source for the majority of the population

- at first, natives had no economical or cultural reasons to adopt rice into their diet (except for in hotter climates were maize was hard to grow)

- rice also required a heavy load of labour = not worth growing and eating for many

- however due to many food shortages, in 1789 the provincial governor demanded that residents plant the following, or they would face penalities:
- maize
- cotton
- plantains
- and RICE

- introduction of coffee replaced many maize and bean farms

- this then made rice a more economical import crop (Costa Ricans by this point have also developed a taste and liking for rice)

RICE BECAME POPULAR IN THE MARKETS (which meant it was popular to eat at home):
- 1883-1888 average consumption of rice was 3 pounds per person (pp) annually.
- 1888-1893: 8.75 pounds pp
- by 1903, 12 pounds pp

- Rice was imported from many different countries, but Germany was the main exporter until 1914, where the US became the new main exporter

I found this reading very interesting, especially the part where it was mentioned that this national cuisine item started from the peasantry class and made it's way up to become popular and respected as a national dish, rather than being recognised as a national dish through the top-down approach. In addition, I found it intriguing and enlightening that the dish, especially the rice aspect was incorporated into the national diet due to international workers and their dietary influences, as well as colonisation and how coffee made room for rice to become one of the main food sources in Costa Rica.

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Part 1
Summary: Gallo Pinto = Spotted Rooster
This text examines how a ‘plebeian’ dish of black beans and rice came to be embraced as a symbol of Costa Rican national identity. While black beans have been a staple food item in central america for generation, rice was introduced and only truly popularised in the 19th century by afro-caribean people. As such the dish represents the importance of social and economic history in shaping cultural symbols and the capacity for lower-class foods to become key parts of national identities.

- as recent as 2006, one survey found 93% of costa ricans saw gallo pinto as being representative of their identity as costa ricans
“Foods do not have an intrinsic significance; they are assigned by individuals” therefore it is impossible to analyse culinary habits without considering social context.
- The mixture of white rice and black beans as a part of national identity is claimed by other, neighbouring countries such as Nicaragua
- the author asserts that most often, the produces/products that signal national identity arise from the elite and descend to lower classes, as a means of helping elites to maintain their position by fostering a unified sense of belonging/identity. For this dish, the inverse is seen.
- the spread of rice came about through many people and groups, including native americans, migrants, mestizo populations and spaniards

I enjoyed learning about the different influences throughout time on one particular product and understanding something you don't normally think about just how many different cultures and groups of people bringing their own experience and influence to a product can shape how it's seen and used.

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Alexandre-Balthazar-Laurent Grimod de La Reynière was a lawyer and part  theater critic known for hosting quirk entertainment events. Grimod however did not pursue a career in law due to the wealth and noble status of his family.

- Grimod was however very interested in cusine and had a passion in serving great delicacy to guests.

-Served his food according to colour,  a succession of black foods: caviar, olives, game in a sauce “the color of licorice and boot black,” truffles, chocolate, plums, blackberries, and raisins

-Travelled around to learn more about food

- Came up with  Almanach des Gourmands, a food guide to gastronomic arts as a form of education to the public

- Content covered about season of delicacies  reviewed the  restaurants' reviews, duties of the host, proper table settings, or a general discourse on an ingredient. (very passionate and detailed)

-Spreading elaborate and elite dishes to wider audience (sounds like Carême)

-Inviting panel of restauranteurs to come forward and present their signature dishes

-created  service à la russe , form of service which serve dishes one course at a time so guests can focus on each plate.

-distinguished the difference between a gourmand  and a friand

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Alexandre-Balthazar-Laurent Grimod de La Reynière was a lawyer and part  theater critic known for hosting quirk entertainment events. Grimod however did not pursue a career in law due to the wealth and noble status of his family.

- Grimod was however very interested in cusine and had a passion in serving great delicacy to guests.

-Served his food according to colour,  a succession of black foods: caviar, olives, game in a sauce “the color of licorice and boot black,” truffles, chocolate, plums, blackberries, and raisins

-Travelled around to learn more about food

- Came up with  Almanach des Gourmands, a food guide to gastronomic arts as a form of education to the public

- Content covered about season of delicacies  reviewed the  restaurants' reviews, duties of the host, proper table settings, or a general discourse on an ingredient. (very passionate and detailed)

-Spreading elaborate and elite dishes to wider audience (sounds like Carême)

-Inviting panel of restauranteurs to come forward and present their signature dishes

-created  service à la russe , form of service which serve dishes one course at a time so guests can focus on each plate.

-distinguished the difference between a gourmand  and a friand

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Marie-Antoine Carême and Grimod where around at the same time during the late 18th and early 19th century. They both played an influential role in the modernisation of French cuisine as we know it today. The French revolution in 1789 payed a significant impact in changing french cuisine, excess and opulence was now seen and vulgar.

Carême is justifiably the ‘king of modern french cuisine’, many of his methods and ideologies are still used today and seen as modern (while others are seen as outdated such as his use of elaborate decoration), such as the use of seasonal produce. Carême codified and created a strict system of food preparation and techniques, he simplified and standardised many traditional recipes and techniques.

Likewise Grimod reformed they way the French talk about and enjoy food. He popularised a new system of serving food ‘a la russe’ which has each course served after the other in a strict order rather than all the food being served at one. This simplified and made the eating experience more enjoyable. Grimod also pioneered food writing, he influenced the idea of restaurant reviews, and well as inspired (or was copied by) Jean-Anthelme Brillat-Savarinʼs Physiologie du goût.

Carême and Girmod also straddled pre revolution extravagance and post revolution simplicity. Carême relied an a new class of rich elite to serve his food, and a new class of bourgeoise to enjoy his book, likewise Grimod started his food publication to keep the tradition and knowledge of fine dining alive, and to educate the new class of bourgeoise on fine dinning.

Carême and Grimod and pioneered and new language of techniques and to describe food. France as a catholic country did not have a vocabulary surrounding the enjoyment of food, it was not able to be seen to enjoy food, Grimod dispersed the concept of 'gourmand' which means to enjoy food (but not too excessively like the pre revolutionaries did), this new language of enjoyment of food changed the way people talked about and enjoyed food.

Both these figures in french cuisine culture in the early 19thC pioneered a new form of simplicity in cooked and service that has lasting impacts culturally for France as well as internationally

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Grimod de La Reynière was born into the aristocracy as the son of a member of the noblesse dʼepée and of the noblesse de la robe. He would become a charismatic performer, though not in the conventional sense, opting to introduce unknowing participants to his brand of shocking humour through unconventional gastronomic exploits, causing a stir as he did so. This would continue until 1786, where he would dress a live pig as his father - with whom he had a complicated relationship - and be arrested via a lettres de cachet.

His arrest eventually led to him beginning an appreciation for food as an art form rather than a means through which he could shock others. During the time of the Revolution, he would continue his informal education by amassing experiential knowledge in places such as Switzerland, Provence and Lorraine before eventually returning to Paris in 1794. Because the Revolution had changed the political and cultural Parisian landscape, he sought to change the method of his theatrics to more traditional alternatives, performing in theatres and dining clubs throughout the city.

In response to the rise of the nouveaux riches bourgeois and proletarians, who he saw as having little knowledge of food as an artform, he, along with his publisher Maradan, decided to publish the ‘Almanach des Gourmands’, its first volume selling 20,000 copies. It acted as a basic introduction into the fine dining that had been enjoyed by the aristocrats of the ancien régime, not limiting itself to only recipes, but etiquette surrounding the table as well. Later editions would feature suggestions from local Parisians whose recipes had been accepted by his Jury Dégustateur, a group of diners that Grimod saw as having a worthwhile opinion.

I thought it was interesting that dropping the ‘de’ saved Grimod’s life during the French Revolution, specifically during the Reign of Terror, as this was most likely a mentally damaging experience that ended up saving his life. I also wish I was at his final dinner, where he pretended to be dead and then jumped out of his coffin during the meal. It’s also really interesting to consider the importance of democratising food in a country, as this was also an important theme in yesterday’s reading.

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Davis' article article addresses the consequences of the French Revolution with regards to gender diversity, highlighting the role of cuisine and those entailed in its preparation against the goals and ambitions of the revolution. Specifically, addressing the shift in the dynamic of the gender division, from women's occupation of some public role under the broader model of the patriarchal household to resignation to the private service and the realm of domesticity.

Davis claims that cuisine mimics the binary of gender. That is, as masculinity embodies aristocracy, luxury and the decadence of pre-revolutionary cuisine, then femininity, in juxtaposition, represents simplicity, economy and democracy. If the kitchen is critical in representing the values and the identity of the people, then femininity, ergo, women must play a leading role in the creation of the cuisine républicaine symbolising economy and ingenuity and thus revolutionary patriotism.

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Reading A, Group 1 (Laura, Merryn, Matt, Jess, Elpida)

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Reading A, Group 1 (Laura, Merryn, Matt, Jess, Elpida)

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How would you summarise the reading's content or main points?

The reading tells the life and achievements of Grimod, a bastard who's deformed hands created distance and a hatred for his family. Through this distance however, he discovered a love of French cuisine, ultimately leading to a successful career as one of the first reviewers of upmarket French food. His aristocratic family began his appreciation and understanding of fine-dining; his books then shared his knowledge with a greater population which helped to create a better understanding for the French of their own divine cuisine ensuring an 'aristocratic' standard was kept.

What strikes you as novel or interesting in this reading? What did you learn?

Grimod is one of the first to make conversation about food a significant importance in the realm of fine-dining, a trend that continues today. Further to this, it is interesting that he appears to be one of the first to introduce the concept of 'courses' to the dining experience.

What questions remain? Which points do you disagree with?

The end of Grimod's Almanac is a mystery, as it may be due to the stress of his 'voice for fine-food' or because he thought he had taught as much as he could and reached his limit; the answer is unknown.

What was his purpose? Was it to entertain or was it to educate or both? What were his motives?
Why did Grimod experiment with colours rather than taste?

How does the content relate to your own knowledge and experience?

Grimod's significance is still evident now, with 'full appreciation of the table' a relevant area of gastronomy today.

What thoughts, ideas, examples does the reading trigger for you?

Grimod's impact makes you wonder what current French cuisine and knowledge of French cuisine would be like today if not for his writings.

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The richness and authenticity of Grimod's life, from an oppressed, fallen member of nobility back up to groundbreaking food critiquing sensation really showed me how unpredictable life back in the 18th century was. Grimod's tenacity in living his life is really respectable as he did not let his conditions deter him from living a life that was less than anyone else. His unique disposition might have even been the cause of his wit and creative mind.

One thing I found really interesting was Grimod's idea of a themed dinner, as well as the thought that he put into the sequence of dining and it's repercussions. The way he pushed the boundaries of what was considered the 'norm' has really rewarded the future generation of French descendants (and now with globalisation, even the world) with a system that provides an accredited gastronomic experience.

Looking back, a simple creation of a 'degustation' system of food service has really defined a country's culture.

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25-year old Lawyer Grimod could be compared to Filippo Marinetti ,who created ‘La Cucina Futurista’, with their outlandish culinary works.

It could be said that Grimod’s funeral supper which contravened the dining norm and “insulted his family and questioned social hierarchies” was much like the Futuristic work of Marinetti. Be it in art, literature, architecture or food Marinetti’s Futurist movement sought to break all canons, customs and tradition.

The Futurist concept of dining as a whole sensory experience involving not just taste but visual, auditory and  olfactory stimuli can be seen in the way in which the funeral supper was presented; “held in a hall draped with black bunting”, youth perfuming the air with censers, complete with a catafalque centre-stage. Much like Marinetti’s “Polyrhythimic salad” served with a music box and a side of waiters dancing to the musical rhythms.

Also found in Grimod’s second supper where he experimented with colour with the succession of black foods: “caviar, olives.., truffles, chocolate, plums….”.

A stark contrast to Marinetti’s Futurist “dinner of white desire” where guests feast on white foods; “a soup of cold milk with chunks of mozzarella and white grapes, a tray laden with pieces of coconut studded with nougat ..”

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This article explores the gender politics inherent in french culinary practices, detailing the history of french chefs and cooks from the revolution onwards, and giving examples. The text begins by detailing a collection of recipes intended for female chefs, ‘la cuisinière républicaine’, in which many recipes were put forward and advocated cooking potatoes. Recently introduced to the french diet, potatoes were promoted as an alternative for the peasant class, a durable, relatively easy-to-grow produce, in case of other harvest failures. In fact potatoes came to symbolise a new order, far from the indulgence and luxury symbolic of many foods served to the aristocracy.
In pre-revolution France, the chefs of the aristocratic class were male, yet in the common family, domestic duties in the kitchen still fell on the women. Throughout and after the revolution, as France pulled away aristocracy, this was reflected in culture, and indeed in cuisine. This idea of ‘republican’ cooking emphasised the role of women — where masculinity connoted ‘aristocracy and luxury’, femininity symbolised ‘simplicity and economy’ and thus female cooks could be an alternative to aristocracy, and the pull away from the elite male chefs.
However, the author notes there was little linguistic shift apparent in the cookbooks of the era many still using pre-revolution ideas, such as ‘royal cake’ instead of alternatives. In particular, Jourdan Lecointe’s texts offered some new ideas with regard to the place of women in the culinary sphere merely by acknowledging women had a place at all.
Around the 1770s, commercial cooking and the guilds of Paris had been similarly criticised for sexism, and in 1791 a ruling for the suppression of the guilds led a dramatic shift in the labour market, which slowly transformed culinary practices to incorporate women in a range of positions. Many men exited domestic services in favour of military positions.

This article gave me a much richer understanding of the place of women in the french culinary world. In a country so proud of it’s culinary reputation, it’s interesting to discover the cultural influences which shaped this, particularly the role of revolutionary, anti-aristocratic sentiment. I am intrigued to learn more about modern practices in cuisine in France, and to see whether women have continued to progress in the field.

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This article talks about how the book La cuisinère républicaine (Republican cooking) and the book Le cuisinier royal, ou cuisine de santé by Lecointe changed the mindset over female roles in the food industry (especially as cooks) in French society.

La cuisinère républicaine:
- this book provided readers with recipes suitable for republican diners, but allowed for women to cook as they were simpe and focused more on flavour rather than technique.
- it promised to privilege female cooks rather than male "elite" cooks who had long been associated with the aristocracy (the elite class within society) and royalty.
- in other words, Masculinity connoted aristocracy and the old regime (pre-revolution), which femininity represented simplicity, humbleness, economy and the new world (post-revolution)
- French cuisine started to idolise tradition ,of which was like associated with women's cooking. This style of cooking soon became the ideal haute cuisine.
- however, while women represented simple and traditional cooking during the years of the Revolution, by the end of the Revolution, women in the kitchen became a reminder of the harsh years of the revolution of which consisted of food shotages and economic depriviation.

Le cuisinier royal, ou cuisine de santé:
- Lecointe encourages elite women to start to make their own food for the health of their family
- Credits women for their work during the revolutionary years, as while the men went off to war, the women took over the kitchens.
- (in reference to previous point) says women are what shaped cuisine in the new republic of France

This reading was interesting for me as it displayed how after many years of rejection and intimidation from the commercial cooking industry, women were finally being allowed to work in that specific industry. It was also interesting that this all occurred during and post the revolution, as with the abolishment of the old regime and the idea of a royal, elite class, a republic not only gave more equality to the common man, but also to the female sex.

While this reading was enlightening, women still suffered for many years in not only this industry, but many others. It wasn't until hundreds of years later that they gained the true respect of working in such an industry. It also can be argued that women still aren't as welcome as males are in the professional kitchen to this day. Especially since stereotypes and sexist jokes are made saying that women belong in the kitchen, in saying this it's interesting that most commercial kitchens today still consist of a majority of males. So is that to say that women only belong in kitchens in a domestic environment instead of a professional one? Something to think about.

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'Gastronomic meal of the French' UNESCO http://www.unesco.org/culture/ich/en/RL/gastronomic-meal-of-the-french-00437

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Gastronomic meal of the French - intangible heritage - Culture Sector - UNESCO

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Website of the Convention for the Safeguarding of the Intangible Cultural Heritage

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Gollner, A. 'The New Nouvelle Cuisine' New York Times

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Steinberger, M. 'Can anyone save French food?' New York Times

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Roser I Puig, M. 'What's cooking in Catalonia?'

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Official Spanish Tourism campaign http://www.spain.info

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Tourism in Spain |Tourist information about Spain | spain.info USA

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Tourist information in Spain: art, culture, museums, monuments, beaches, cities, parties, tours, cuisine and nature in Spain | spain.info USA

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The Catalan Generalitat website http://www.catalunya.com/what-to-do/savour/gastronomy-with-a-past-with-the-cuisine-associations

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Appadurai, A. 'How to make a national cuisine: Cookbooks in contemporary India'

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Vega Jimenez, P. 'El Gallo pinto: Afro-Caribbean rice and beans conquer the Costa Rican national'

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'The Birth of the Recipe' National Geographic https://www.youtube.com/watch?v=leamWS368L8

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The Birth of the Recipe | National Geographic

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Davis, J. 'To make a revolutionary cuisine: Gender and politics in French kitchens 1789–1815', pp. 301-310 only

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Parkhurst Ferguson, P. 'Culinary nationalism'

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Kaufman, C. 'The Claw at the table: The gastronomic criticism of Grimod de la Reynière'

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