scholarly journals Traditional Food Items in Ogimi, Okinawa: l-Serine Content and the Potential for Neuroprotection

2017 ◽  
Vol 6 (1) ◽  
pp. 24-31 ◽  
Author(s):  
Paul Alan Cox ◽  
James S. Metcalf
Keyword(s):  
2021 ◽  
Vol 5 ◽  
Author(s):  
Lisa L. Price ◽  
Gisella S. Cruz-Garcia ◽  
Nemer E. Narchi

The growing recognition of food justice as an element of food studies inquiry has opened a productive vein that allows for analyzing the effects of oppression on traditional foods of Indigenous peoples. We provide a preliminary classification of food oppression by presenting several different types of foods from a number of cultures: (1) replaced and repressed foods; (2) disempowered and misrepresented foods; and (3) foods of oppression of the dispossessed. Our main argument is that these food types represent different faces of oppression and state power that, regardless of the inherent differences, have permeated diets and imaginaries in various spatial scales and, in doing so, have caused deprivation in local communities, despite being accepted in many cases as traditional food items in oppressed cultures. We conducted a systematic literature review in Scopus focusing on the traditional foods of Indigenous people and elements of oppression and revitalization. The results of our review are discussed in light of what we identify as aspects of culinary oppression. We conclude our paper by sketching the plausible first steps for redemptory solutions based on Indigenous food work aimed at reclaiming basic revalorization and revitalization.


2020 ◽  
Author(s):  
Mary Hearst ◽  
Jade Yang ◽  
Samantha Friedrichsen ◽  
Kathleen Lenk ◽  
Caitlin Caspi ◽  
...  

Abstract Background: Limited access to culturally preferred foods serves as a barrier to healthy diet consumption among vulnerable populations, including low-income neighborhoods and communities of color. Large supermarkets are often unavailable, leaving greater access to convenience and non-traditional stores in these areas. In 2015, the Minneapolis Staple Foods Ordinance was enforced and required food stores to meet a minimum stocking for a variety of healthy foods/beverages. The purpose of this study is to assess the ordinance impact on the availability of culturally preferred foods in corner and non-traditional food stores located in immigrant populations of color and African American neighborhoods. Methods: The present analysis was conducted using data from the STORE (Staple foods Ordinance Evaluation) study. Culturally preferred foods were identified from a list of food items in the parent study and used to assess changes in availability in stores between neighboring cities, Minneapolis (ordinance) and Saint Paul (control), Minnesota, U.S.A.. A subset of 60 stores from Minneapolis (n = 31) and Saint Paul (n = 29) were used for the final analysis. The analysis included stores located in one of the four identified communities of color, where 20% of the census tract population classified as either Black/African American, Latinx, Asian, or East African. Changes in cultural food availability were analyzed at pre-ordinance and 12 months post-enforcement time points using SAS, including descriptive statistics and generalized linear mixed models. Results: In Minneapolis, 80.7% of stores had at least one culturally relevant food available pre-ordinance, compared to 90.3% post-ordinance, a difference that was not statistically different. Stores did not have a great variety of culturally relevant foods pre- or post-ordinance, and overall findings show no significant changes over time and/ or between Minneapolis and St. Paul. There was a 23% increase in availability of cultural food items from pre to post ordinance for corporate-owned stores, though this change was not statistically significant, and no change for independently owned stores. Conclusions: The presence of cultural foods did not significantly increase with local ordinance implementation. Further interventions may be needed to address cultural food availability and variety in small, independent stores near lower-income areas and communities of color. Trial registration: NCT02774330


2020 ◽  
Vol 11 (SPL1) ◽  
pp. 110-114
Author(s):  
Suchitra M R ◽  
Parthasarathy S

The corona virus pandemic is causing the worst ever health disaster in the recent decades. Continuously newer drugs are being tried for the same with variable success. There has been much talk about one’s immunity and the corona survival.  There are a lot of traditional food items which can increase the immunity with an additional benefit of some antiviral properties. Citrus fruits, sitaphal, apple papaya are among the fruits. Vegetables including broccoli, onion, garlic and green leaves are a few vegetables. Nuts, ginger, turmeric, pepper, egg yolk, shell fish, mushroom are some of the miscellaneous dietary supplements which have both properties. In a pandemic scenario, diet and nutrition can be an important supplement to pharmacy to counter viruses. We have tried to give complete menu for a day with such properties.  The major hiccup may be the non-availability of certain foods. Hence, we have also suggested many alternate recipes to tackle this problem. This sample menu and their alternatives are being given for a normal adult. Needy changes should be contemplated according to age, sex, body mass index and daily physical activities.


2021 ◽  
Vol 8 (1) ◽  
Author(s):  
Laras Cempaka

AbstractPeuyeum is a fermented cassava product from Indonesia. Peuyeum or cassava tapay is known as “Peuyeum Bandung,” whose name refers to a provincial capital in West Java, Java Island. Peuyeum is processed through fermentation and uses starter cultures in the form of yeast tapay. The word peuyeum comes from “meuyeum” or “memeram,” which in Sundanese—the native language of West Java—means an incubation. This is because the process to make it requires curing time for ripening. The cassava is peeled, cleaned, and boiled to soften the tissue, then the starter is added and incubated for a certain time. The skill of making peuyeum is a generational one, passed down so that this traditional food is still preserved, even though it has become the local specialty of West Java. Derivative products are now increasingly diverse, which are fried tapay, colenak (grilled peuyeum served with a mixture of brown sugar and coconut shavings), mixed fruit ice, peuyeum cake, and others. In fact, for all the abovementioned cuisines, it can be said that fermentation was applied in producing the various traditional food items. Philosophically, peuyeum represents societies, group solidarity, peace of mind, and language symbolism. Thus, this paper discusses the history, philosophy, process, and derivative products of peuyeum.


2017 ◽  
Vol 4 (7) ◽  
pp. 81-88
Author(s):  
Anand Singh Bisht

In view of changing of food habits of local communities of Uttarakhand Himalaya, a study to document the native plant genetic resources of fruit importance and products was conducted. Wild edible fruits were documented through scheduled interviews. With the help of respondents the questionnaires were filled up. After conducting the survey in the Bharsar and Adjoining area of Pauri district, the plant species of fruits importance were identified and a large number of traditional food items were enumerated. The relationship between plant species of food products importance and sustainable livelihood was also discussed.


2020 ◽  
Vol 20 (2) ◽  
pp. 1-11
Author(s):  
Zachary Nowak ◽  
Bradley M. Jones ◽  
Elisa Ascione

This article begins with a parody, a fictitious set of regulations for the production of “traditional” Italian polenta. Through analysis of primary and secondary historical sources we then discuss the various meanings of which polenta has been the bearer through time and space in order to emphasize the mutability of the modes of preparation, ingredients, and the social value of traditional food products. Finally, we situate polenta within its broader cultural, political, and economic contexts, underlining the uses and abuses of rendering foods as traditional—a process always incomplete, often contested, never organic. In stirring up the past and present of polenta and placing it within both the projects of Italian identity creation and the broader scholarly literature on culinary tradition and taste, we emphasize that for so-called traditional foods to be saved, they must be continually reinvented.


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