Have you linked your food preference with your social status? So do you know what is the relationship between food preference and social identity? Read with me and link food preference with social identity. I believe it will inspire everyone.

Human diet choice depends on safety, nutrition, calorie intake and health. Although the motivation for eating is universal, personal hobbies may depend on personal experience and cultural norms. Zoe Lieberman and her colleagues noticed that previous studies showed that infants often lacked the skills to infer the nutritional value of food, and they assessed whether infants thought that people's choice of food reflected the pattern of social relations. In an experiment involving at most 48 infants and actors who showed positive or negative preference for food, the author found that infants aged about 1 year began to expect people in the same group to like the same food, thus indicating the internal social basis of food preference. However, disgust leads these babies to different assumptions, and they expect this reaction to be shared by everyone, regardless of social status.

In short, these findings point to an early development framework that babies use to explain the social relevance of food choices. In addition, the author said that describing the characteristics of this framework may help to redefine public policies for health-related issues such as obesity.

The politics of food

Compared with food, food writing in literary works can not only stimulate our taste buds, but also stimulate our infinite spiritual imagination.

In fact, many scholars at home and abroad have wonderful passages describing food in their works, all of which have created classics? Diners? Image. This variety of food writing is thought-provoking, largely because it is the result of the fierce game of discourse rights of all parties. The eating habits and choices of literary figures, like their residences and clothes, often imply his/her identity and status, forming a unique food politics. Interestingly, this kind of identity and status confirmed by diet will in turn affect the eating habits of literary figures and reflect their subtle eating psychology. Specifically, the political gene of food is mainly reflected in the metaphorical process of national identity, gender identity and class identity of literary figures.

In presenting the relationship between food and ethnic identity, many diaspora literary works undoubtedly have the most intuitive performance.

In the works of overseas Chinese writers, the contradictory political and cultural demands of Chinese groups are often displayed incisively and vividly through the wrestling of Chinese and Western cuisines at the dinner table. For example, in Wu Huiming's novel Bone, Nina, the third daughter who ran away from home, went to new york alone to escape from her original Chinese family. There, she never went to any Chinese restaurant and deliberately only ate western food. In her mind, only western food is the symbol of real Americans and the symbol of mainstream American culture. As an American culture? Another one? She needs and is willing to strongly remove the brand of her oriental culture by eating western food to declare her new identity without words. It can be said that the choice of food is a survival strategy for Nina. And this new dietary preference is precisely formed by her painful game with her social identity. Paradoxically, however, after living in salads and steaks for a while, Nina misses her mother's tofu and fried fish more and more. When I was a child, Nina didn't like these things very much. However, at this time, their memories aroused her strong appetite in a foreign land. It can be said that the food in my hometown represents Nina's persistent desire for the ancient family and culture and becomes a symbolic image to strengthen her sense of belonging to the regional culture. This dramatic diet change fully shows that Nina, as a descendant of the yellow race, no longer identifies with the social value system of white people by deliberately pursuing western food. In the recovery of Chinese food intake, her repressed national feelings and degraded national identity have been truly released and completed.

In addition to subtly reflecting and constructing ethnic identity, the dialectical relationship between food and gender also appears in many literary works with women as the theme.

First of all, under the background of male-dominated discourse power, women, as food providers, have completely transformed the kitchen space and defined food in a personalized way, which often becomes an important means for them to realize their group or individual demands. For example, in Wang Zengqi's novel "Ren Hui", a nun in Ren Hui is an able person to revitalize Kannonji, and her ability is prominently reflected in her vegetarian banquet for donors in villages and towns. Jiaozi, a delicious Tan, is amazing. Everyone invited her to cook, and Kannonji flourished. In Lu's novel The Gourmet, Kong's excellent cooking not only brought her great confidence, but also made her feel comfortable. Gourmet? Its senior position is equivalent to Zhu et al. Renhui nuns and Kong both successfully occupied the kitchen base in the process of continuous game with the traditional patriarchal society, and added a lot of weight to themselves on the balance of gender rights with the help of food. The kitchen is no longer a narrow field that imprisons women indoors, but an important space for these women to realize their own values. The power of cooking has become an important part of partially restoring women's public power, which has made women gain a special position that cannot be ignored in the mainstream society.

The female images in many literary works are not only food providers, but also often show the rejection and confrontation of materialization of food desire. We know that in gender politics, because women are often in a passive position, the female images in some novels are often thin and fragile, and they are forced to suppress their desires according to men's aesthetic requirements (including controlling their appetite because of losing weight). Over time, they may be depressed and even have some obvious symptoms (such as anorexia and frigidity). ), these all need to be balanced to get spiritual relief. In contrast, men often have no restrictions on their desires. In fact, men's appetite is often as strong as sexual desire, and they are not afraid to show it in front of people. For example, in Atwood's novel Edible Woman, the heroine Marianne and her boyfriend Peter are engaged, and life seems calm and gradual. However, as the wedding approached, her boyfriend began to become overbearing. Whether Marianne chooses to work or not, the time and way of sexual life, or her daily diet are all up to him. At first, Marianne silently accepted all the arrangements made by Peter for her, and even obeyed her boyfriend's sexual quirks. However, gradually, her body reacted strongly to this morbid control, and she developed a serious eating disorder. She can't eat normally, and her spirit is getting more and more anxious and nervous. Finally, she called off her engagement to Peter and baked a woman-shaped cake for him with her body. After breaking up, Marianne ate the cake and her eating disorder completely recovered. This novel seems a little exaggerated and bizarre, but it clearly proves the indisputable connection between food and sex politics, and obviously metaphors the heroine's desire for independence under heavy pressure. Marianne's fasting behavior seems to be a pathological representation of her body, but it is actually after she was subjected to verbal violence and mental pressure in a patriarchal society? Normal? The physiological reaction reflects that she wants to get rid of the solidified feminine mode. When men ask women to accept all their decisions, women no longer exist as an independent person, but only as an object to be processed and manipulated. Marianne can't eat, but Peter is not affected. It is precisely because Marianne is actually in this relationship? Being eaten? Peter's purpose in restricting her is to consume her independence. For Peter, it is obvious that the last cake made of flour is more in line with Marianne's position in his heart. Only? Eat it? As a symbol of female materialization, this cake can really heal Marianne's traumatized self.

Besides race and gender, the class identity attributes and changes of literary figures are often clearly reflected in food writing.

In Jane? In Reese's novel The Endless the sargasso sea, it is said that the Rochester family, the hero, went bankrupt because they only ate salted fish (not fresh fish). Later, Rochester married a rich woman. When he got married, he opened the wine cabinet at home and greedily looked at boxes of good wine rum, brandy, red wine and white wine, just like a child looking at a window toy. In the following days, Rochester indulged in drinking from time to time. Here, the wine that arouses the hero's desire and makes him immersed in it actually implies greater social power of the upper class. Just like marrying a rich girl, drinking these good wines gives him an indescribable sense of conquest and accomplishment. In his eyes, pouring these wines into his stomach symbolizes that he has really begun to get rid of poverty and become a member of the rich class. If Rochester's superior position represents the disgraceful success of literary figures after playing with their original class, then the inextricable connection between the protagonist Wulong and Mi in Su Tong's novel Mi exposes the indelible class mark. In this novel, the hometown of Wulong, Fengyangshu, is a place rich in rice. When Wulong entered the city, he was wrapped in a handful of rice. After he established himself in the city and gained a certain position, he still likes to eat rice raw, and even likes to stuff rice into women's nakedness during sex. Paradoxically, after the death of Wulong, it was precisely the rice truck that transported his body back to his hometown. As a symbol of class, rice can be said to completely outline the life of Wulong's crazy struggle against its existing class attributes. He was branded as the rice belonging to the maple tree and has been trying to get rid of his own in the life of the urban nouveau riche. Brown rice? Qi, but again and again can not help but arouse their desire for these brown rice, carrying their past identity, and finally in? Rice burial? In this ceremony, I completed the trajectory of my life. Wulong will never forget the taste and taste of rice, which clearly shows the class attribute that he can't get rid of and can't get rid of.

It can be seen that on many levels, food in literary works expresses all kinds of political power implicitly or explicitly. Whether it is the struggle between national identity and gender identity or the evolution of class identity, it has been dynamically reflected and embodied in various food writing. As an important angle, food politics? Undoubtedly, it can help readers dig deep into the hidden texts of various political struggles in literary works and get a glimpse of their complex and subtle political ecology.

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