谁拥有Bogurar Doi?孟加拉地方营造和工艺的民族志

Ishita Dey
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引用次数: 1

摘要

通过对孟加拉北部地区特有的发酵甜乳甜点Bogurar doi的民族志研究,我提议探索与一个地方有关的食物命名的政治,特别是在一个经历了三次历史性的边界重划、强迫移民和参与制作doi的劳动形式变化的地理环境中。我没有叙述工艺传统的连续性,而是追溯了Bogurar doi不可或缺的三个重要“运动”(West 2022):(1)“当地”奶牛品种的历史是由汇合产生的(Banerjee-Dube 2016),从而挑战了地域和品味的概念(Leong-Salobir, Ray, and Rohel 2016);(2)手工制作不可或缺的劳动历史,即Goalas/Ghoshs的历史,在虚构的未分割的孟加拉和与Bogurar doi相关的传说中很明显;(3)“重复”的日常叙述(Sennett 2008),这是在牛奶上进行的身体劳动所固有的,以创造这种微生物产品。这三个运动表明,在生态的尖端,以及与牛奶贸易相关的种姓和劳动形式的变化,如何形成地方。总而言之,这三个运动挑战了连续性的神话概念,并提供了一种急需的对断裂的解读,以及对食物传统中场所制作的非殖民化的过程解读。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Who Owns Bogurar Doi? An Ethnography of Placemaking and Craftsmanship in Bangladesh
Through an ethnography of Bogurar doi, a sweetened fermented milk dessert distinctive to the northern region of Bangladesh, I propose to explore the politics of naming of a food item linked to a place, especially in a geography that has witnessed three historic redrawings of borders, forced migration, and the changing form of labor involved in doi-making. Instead of the narratives of continuity of craft traditions, I trace three significant “movements” (West 2022) that are integral to Bogurar doi: (1) a history of “local” breeds of cows is produced by confluences (Banerjee-Dube 2016), thereby challenging notions of territoriality and taste-making (Leong-Salobir, Ray, and Rohel 2016); (2) a history of labor integral to doi-making, that of Goalas/Ghoshs, evident in the fictional representation of undivided Bengal and legends associated with Bogurar doi; and (3) everyday narratives of “repetition” (Sennett 2008) that is inherent to bodily labor performed on milk to create this microbial product. These three movements show how placemaking evolves at the cusp of ecology and changing forms of caste and labor associated with the milk trade. Taken together, these three movements challenge the mythic notion of continuity and provide a much-needed reading of ruptures and a processual reading of decolonization of placemaking in food traditions.
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