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The central question of this Master thesis is whether food is a (cross-cultural or interpersonal) communication medium or not. And if it is, how does it work and how does it relate to visual communication? This question is looked at through a multidisciplinary theoretical lens and accompanied by case studies.
The newly emerged discipline of food d...
Contexts in source publication
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... Shannon and Weaver model (Fig. 4) is the most common one in explaining the low-level communication cases (Shkaminski. com, 2020). This model does not consider the sociological and psychological dimensions of communication, therefore, obviously it cannot explain a sociocultural matter such as food [back to 2014 when for the first time I proposed the topic of the thesis, ...
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... which was a pre-pre-workshop that took place in Pohjois-Haagan Setlementtiasunnot. I was going to share my idea of the workshop and ask the potential participants to bring their own recipes. However, some people were so excited to start the workshops that they already arrived at that session with their recipe books accompanied with the memories (Fig. 34). Some of them told me that they could not participate in the cooking session but they wanted to contribute with their own recipes. At the end of the meeting we decided to put a box to collect more recipes until the next ...
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... was different since the number of participants was small and they were younger. We cooked and discussed together and, surprisingly, when the dinner was ready, we received some extra guests. People from Faiths Without Borders Association (Uskot ilman rajoja ry) joined us to share the meal. The guests were from different ages, races and religions (Fig. 45). Later the report of the workshop was published on Kirkko ja Kaupunki website. (Fig. ...
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... and discussed together and, surprisingly, when the dinner was ready, we received some extra guests. People from Faiths Without Borders Association (Uskot ilman rajoja ry) joined us to share the meal. The guests were from different ages, races and religions (Fig. 45). Later the report of the workshop was published on Kirkko ja Kaupunki website. (Fig. ...
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... time we had again a pre-workshop session to meet the people and decide about the recipes. That residential building had a totally different atmosphere. They had a very well designed big kitchen with its garden in the backyard where the community grew their own herbs and vegetables there (Fig. 48). The pre-workshop coincided with their bbq party in the garden. The participants clearly were more interested in getting to the kitchen to cook and have fun than to discuss the memories beforehand. We picked up a few recipes and decided to do the shopping on the day of the workshop together, before cooking (Fig. 47). Again we had ...
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... own herbs and vegetables there (Fig. 48). The pre-workshop coincided with their bbq party in the garden. The participants clearly were more interested in getting to the kitchen to cook and have fun than to discuss the memories beforehand. We picked up a few recipes and decided to do the shopping on the day of the workshop together, before cooking (Fig. 47). Again we had people from under 1 to 90 years old. The atmosphere of the workshop was very positive and friendly. I got very positive feedback from the participants and staff of Setlementtiasunnot for the three workshops. They suggested continuing the workshops in their buildings in other neighbourhoods and regions. However, I came to ...
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... is the only alcoholic drink that you will be served in this journey. The plating of dishes took place in the middle of the dining hall so participants could follow the process and enjoy the culinary performance (Fig. 62). I was frequently visiting the tables to have conversations with the guests and hear their opinions and answer the questions (Fig. 64 & ...
Citations
Food preparation and consumption is an essential part of culture. Leaving their homeland and finding themselves in a society with eating habits different from theirs, migrants face a dilemma of adapting their diets to those customary in their new place of residence or trying to maintain their food habits. Relying on the ethnographic method and applying thematic and critical discourse analyses, this article explores how Russian-speaking migrants discuss changes in their foodways and what role Russian food stores play in the life of immigrant communities. Material for analyses was drawn from fieldwork conducted in Finland, Germany, Israel, and Switzerland. It includes in-depth interviews, immigrants’ essays, and group discussions. We also studied culinary discussion groups on Facebook and documented linguistic landscape related to food consumption in the diaspora. Among the salient themes in the discourse dealing with eating habits abroad are food nostalgia, trying out familiar recipes with new products, evaluating traditional dishes of the host society, and re-evaluating Russian cuisine, searching for the right food in the new country and trying to showcase the best of one’s own cooking to other people. Immigrants’ discourse about food and the labels on the food products available in “Russian” stores outside Russia reveal frequent use of paroemias and quotations and allusions to Soviet and post-Soviet popular culture. Russian-speaking immigrants’ reflections about their old and new foodways reveal that they are an integral part of search for a new hybrid self-identity.
