Moral Foods: The Construction of Nutrition and Health in Modern
Asia investigates how foods came to be established as moral
entities, how moral food regimes reveal emerging systems of
knowledge and enforcement, and how these developments have
contributed to new Asian nutritional knowledge regimes. The
collection's focus on cross-cultural and transhistorical
comparisons across Asia brings into view a broad spectrum of modern
Asia that extends from East Asia, Southeast Asia, to South Asia, as
well as into global communities of Western knowledge, practice, and
power outside Asia. The first section, "Good Foods," focuses on how
food norms and rules have been established in modern Asia. Ideas
about good foods and good bodies shift at different moments, in
some cases privileging local foods and knowledge systems, and in
other cases privileging foreign foods and knowledge systems. The
second section, "Bad Foods," focuses on what makes foods bad and
even dangerous. Bad foods are not simply unpleasant or undesirable
for aesthetic or sensory reasons, but they can hinder the stability
and development of persons and societies. Bad foods are
symbolically polluting, as in the case of foreign foods that
threaten not only traditional foods, but also the stability and
strength of the nation and its people. The third section, "Moral
Foods," focuses on how themes of good versus bad are embedded in
projects to make modern persons, subjects, and states, with
specific attention to the ambiguities and malleability of foods and
health. The malleability of moral foods provides unique
opportunities for understanding Asian societies' dynamic position
within larger global flows, connections, and disconnections.
Collectively, the chapters raise intriguing questions about how
foods and the bodies that consume them have been valued
politically, economically, culturally, and morally, and about how
those values originated and evolved. Consumers in modern Asia are
not simply eating to satisfy personal desires or physiological
needs, but they are also conscripted into national and global
statemaking projects through acts of ingestion. Eating, then, has
become about fortifying both the person and the nation.
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