给食物上色,排序性别:《轮回》和《我生命的编织》中描绘女性和种姓

Q4 Arts and Humanities
T. Gurunathan, Rajbir Samal, B. Mishra
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引用次数: 0

摘要

本文通过不同美食区食物散发的气味的感官及其对达利特妇女社会政治状况的影响,定位了印度的种姓空间。它关注食物的内在嗅觉价值,以告知印度种姓制度的争议性质,并使人们能够理解种姓空间的性别方面。通过将种姓视为空间的、感官的和物质的,文章通过解构U.R.Ananthamurthy的《Samskara》(1976)和Urmila Pawar的《我的生活编织:达利特女人回忆录》(2008)中的饮食秩序和气味,直面了种姓和食物研究中的关键差距。在批评种姓制度叙事的同时,所选文本描绘了跨文化烹饪景观中的不同嗅觉区域。这篇文章通过绘制两篇文本在不同社会文化空间探索食物的物理和感官消费的方式,论证了种姓社会是如何建立在“我们是/闻到我们吃的东西”的美食理念之上的。有人认为,气味的性别含义总是与种姓制度有关,达利特妇女与食物和气味的关系应该以种姓的嗅觉政治为基础。这篇文章追溯了所选文本中突出的气味通过不可见的气味媒介(气味)创造空间和道德分层(秩序)的不可见边界的方式。它还将除臭实践定位为达利特人,尤其是达利特妇女的异议工具。这篇文章对食物的嗅觉效应如何不仅仅是一种化学副产品,而是一种象征性的媒介进行了批判性的探究,这种媒介既可以通过空间和物质话语进行压迫,也可以接受严格的探究。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Odouring foodscapes, ordering gender: Mapping women and caste in Samskara and The Weave of My Life
abstract The article locates the caste-spaces in India through the sensoriality of smell emitted by food in different gastronomical zones and its influence on the socio-political condition of Dalit women. It focuses on the embedded olfactory value of food to inform the contested nature of the Indian caste system and enables an understanding of the gendered aspect of the caste-spaces. By examining caste as spatial, sensorial and corporeal, the article confronts the crucial gaps in caste and food studies by deconstructing the order and odour of foodways in U.R. Ananthamurthy’s Samskara (1976) and Urmila Pawar’s The Weave of My Life: A Dalit Woman’s Memoirs (2008). While critiquing the caste system narrative, the selected texts map different olfactory zones in intercultural culinary landscapes. The article argues how the caste society is built on the gastronomic idea of ‘we are/smell what we eat’ by mapping the ways in which the two texts explore the physical and sensorial consumption of food in different socio-cultural spaces. It is argued that gendered meanings around smell are invariably connected to the caste system, and that Dalit women’s relationships to food and smells should be foregrounded in the olfactory politics of caste. The article traces the ways in which smellscapes highlighted in the selected texts create invisible boundaries of spatial and moral stratification (order) through the invisible medium of smell (odour). It also situates the praxis of deodorisation as a tool of dissent by Dalits, and especially Dalit women. The article raises critical inquiry into how the olfactory effect of food is not just a chemical by-product, but rather a symbolic agent which can work both to oppress − through spatial and corporeal discourses − or be opened up to rigorous inquiry.
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AGENDA
AGENDA POETRY-
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