Via the pages of Everyday Feminism, Rachel Kuo instructs the dull masses on how to avoid “cultural appropriation” while eating:
When we talk about “ethnic” food, we’re not referring to French, German, or Italian cuisine, and definitely not those Ikea Swedish meatballs.
I suspect few people think of German cuisine as particularly mysterious and alluring. There are, I fear, very few German restaurants beyond the borders of Germany. Good cars, though.
Usually, we’re talking about Thai, Vietnamese, Indian, Ethiopian, and Mexican food – places where food is cooked by the “brownest” people.
As is the custom with articles in Everyday Feminism, the density of assumption in what follows is quite high. For instance, when my family ventures out for a meal, table for twenty, I can say with some confidence that the choice of restaurant isn’t determined by the melanin levels of the people cooking it.
What happens is that food becomes the only identifier for certain places. Japan reduced to ramen and sushi, Mexico reduced to tacos and burritos, India reduced to curry, and so on.
Again, note the loadedness, the questions begged. I don’t think I’ve ever eaten, say, chili while convinced that said meal was an adequate distillation of the entire population of Mexico and Texas, past and present. Nor can I recall “fetishizing the sustenance of another culture.” Or “subsuming histories and stories into menu items.” It’s a meal, not an attempt to absorb world history or to flirt with some notional brownness. Yet this is asserted as “what happens,” as some universal fact. And then promptly contradicted:
Eating food from another culture in isolation from that culture’s history and also current issues mean [sic] that we’re just borrowing the pieces that are enjoyable – palatable and easily digestible.
Um, isn’t that rather the point? You know, tastiness without baggage? Isn’t that what makes foreign cuisine commercially viable, a livelihood of millions? Or is ordering takeout only acceptable following lengthy, brow-furrowing investment in each and every vendor’s ancestral culture and current politics? Should every visit to, say, a Pakistani restaurant entail a stern lecture on the pros and cons of European colonialism and a lifetime subscription to the fever dream of Islam? Would that aid digestion? Stated plainly, it sounds a little silly. But Ms Kuo wishes to appear concerned, deeply concerned, that people of pallor might enjoy falafel and a spot of hummus “but not understand or address the ongoing Islamophobia in the US.”
Well. Contra Ms Kuo, I’m pretty sure that the family running my local Chinese takeaway actively encourages heathen white folk to sample their wares, regardless of whether those paying customers are intimately familiar with All Of Chinese History, and regardless of whether those customers dutifully ponder how the cooking of this particular family may differ from other Chinese families in a country as vast and sprawling as China. And I very much doubt that they expect their patrons to acquaint themselves with “the complex relationships and power dynamics between Asian countries” and issues of “labour equity and immigration policy” as a precondition of buying hot tossed chicken. No. What they want is custom. Pretentiously agonised pseudo-sensitivity is, alas, not billable.
And yet for Ms Kuo neurotic fretting is, and should be, a staple of eating out:
Food can be used as a tool of marginalisation and oppression… It’s critical for us to reflect on how we perceive the cultures that we’re consuming and think about the relationships between food, people, and power.
Imagine the fun. The thrillingly politicised mealtime conversation.
Ms Kuo describes herself as “a scholar and educator based in New York City.” Her interests include “racial justice, intersectional feminism and digital media activism.”
davidthompson: The Mouthing of Bollocks
The Feminist Guide to Being a Foodie Without Being Culturally Appropriative — Everyday Feminism
davidthompson: Undone By Her Radical ‘Do
https://twitter.com/rachelkuo
When we talk about “ethnic” food, we’re not referring to French, German, or Italian cuisine, and definitely not those Ikea Swedish meatballs.
I suspect few people think of German cuisine as particularly mysterious and alluring. There are, I fear, very few German restaurants beyond the borders of Germany. Good cars, though.
Usually, we’re talking about Thai, Vietnamese, Indian, Ethiopian, and Mexican food – places where food is cooked by the “brownest” people.
As is the custom with articles in Everyday Feminism, the density of assumption in what follows is quite high. For instance, when my family ventures out for a meal, table for twenty, I can say with some confidence that the choice of restaurant isn’t determined by the melanin levels of the people cooking it.
What happens is that food becomes the only identifier for certain places. Japan reduced to ramen and sushi, Mexico reduced to tacos and burritos, India reduced to curry, and so on.
Again, note the loadedness, the questions begged. I don’t think I’ve ever eaten, say, chili while convinced that said meal was an adequate distillation of the entire population of Mexico and Texas, past and present. Nor can I recall “fetishizing the sustenance of another culture.” Or “subsuming histories and stories into menu items.” It’s a meal, not an attempt to absorb world history or to flirt with some notional brownness. Yet this is asserted as “what happens,” as some universal fact. And then promptly contradicted:
Eating food from another culture in isolation from that culture’s history and also current issues mean [sic] that we’re just borrowing the pieces that are enjoyable – palatable and easily digestible.
Um, isn’t that rather the point? You know, tastiness without baggage? Isn’t that what makes foreign cuisine commercially viable, a livelihood of millions? Or is ordering takeout only acceptable following lengthy, brow-furrowing investment in each and every vendor’s ancestral culture and current politics? Should every visit to, say, a Pakistani restaurant entail a stern lecture on the pros and cons of European colonialism and a lifetime subscription to the fever dream of Islam? Would that aid digestion? Stated plainly, it sounds a little silly. But Ms Kuo wishes to appear concerned, deeply concerned, that people of pallor might enjoy falafel and a spot of hummus “but not understand or address the ongoing Islamophobia in the US.”
Well. Contra Ms Kuo, I’m pretty sure that the family running my local Chinese takeaway actively encourages heathen white folk to sample their wares, regardless of whether those paying customers are intimately familiar with All Of Chinese History, and regardless of whether those customers dutifully ponder how the cooking of this particular family may differ from other Chinese families in a country as vast and sprawling as China. And I very much doubt that they expect their patrons to acquaint themselves with “the complex relationships and power dynamics between Asian countries” and issues of “labour equity and immigration policy” as a precondition of buying hot tossed chicken. No. What they want is custom. Pretentiously agonised pseudo-sensitivity is, alas, not billable.
And yet for Ms Kuo neurotic fretting is, and should be, a staple of eating out:
Food can be used as a tool of marginalisation and oppression… It’s critical for us to reflect on how we perceive the cultures that we’re consuming and think about the relationships between food, people, and power.
Imagine the fun. The thrillingly politicised mealtime conversation.
Ms Kuo describes herself as “a scholar and educator based in New York City.” Her interests include “racial justice, intersectional feminism and digital media activism.”
davidthompson: The Mouthing of Bollocks
The Feminist Guide to Being a Foodie Without Being Culturally Appropriative — Everyday Feminism
davidthompson: Undone By Her Radical ‘Do
https://twitter.com/rachelkuo
