Food is not only something we eat, it is something we use to define ourselves. Ingestion and incorporation are central to our connection with the world outside our bodies. Food's powerful social, economic, political and symbolic roles cannot be ignored--what we eat is a marker of power, cultural capital, class, ethnic and racial identity. "Bite Me" considers the ways in which popular culture reveals our relationship with food and our own bodies and how these have become an arena for political and ideological battles. Drawing on an extraordinary range of material--films, books, comics, songs, music videos, websites, slang, performances, advertising and mass-produced objects--"Bite Me" invites the reader to take a fresh look at today's products and practices to see how much food shapes our lives, perceptions and identities.

What do the fashionable food hot spots of Cape Town, Mumbai, Copenhagen, Rio de Janeiro, and Tel Aviv have in common? Despite all their differences, consumers in each major city are drawn to a similar atmosphere: rough wooden tables in postindustrial interiors lit by edison bulbs. There, they enjoy single-origin coffee, kombucha, and artisanal bread. This is ‘Global Brooklyn,’ a new transnational aesthetic regime of urban consumption. It may look shabby and improvised, but it is all carefully designed. It may romance the analog, but is made to be Instagrammed. It often references the New York borough, but is shaped by many networked locations where consumers participate in the global circulation of styles, flavors, practices, and values. This book follows this phenomenon across different world cities, arguing for a stronger appreciation of design and materialities in understanding food cultures. Attentive to local contexts, struggles, and identities, contributors explore the global mobility of aesthetic, ethical, and entrepreneurial projects, and how they materialize in everyday practices on the ground. They describe new connections among eating, drinking, design, and communication in order to give a clearer sense of the contemporary transformations of food cultures around the world.

There is keen interest in the exquisite yet simple Italian cuisine and Italian culture. This volume provides an intimate look at how Italians cook, eat, and think about food today. It describes the cornucopia of foodstuffs and classic ingredients. An overview of the typical daily routine of meals and snacks gives a good feel for the everyday life. The changing roles of women are explored with a discussion of the inroads that convenience foods are making. In addition, the current concerns about the food supply, the benefits of the Mediterranean diet, and the slow food movement are tied in to the debates on these issues in the United States. Food is one of the main reasons why many Americans travel to Italy. Yet, the fascination with Italian cuisine is not all about health or taste. There is much more to it. Italian food is perceived and portrayed in the media as representing a whole lifestyle: Italians live la dolce vita, leisurely eating and drinking with friends and families, families are still important, and communities are close knit. The reality of Italian society is more complex, and this volume offers a balanced view of Italian culture and identity through its foodways.

The Italian political right is outraged by halal tortellini and a pork-free lasagna served at the Vatican. In India, Hindu fundamentalists organize attacks on Muslims who sell beef. European anti-immigrant politicians denounce couscous and kebabs. In an era of nationalist and exclusionary movements, food has become a potent symbol of identity. Why has eating become so politically charged-and can the emotions surrounding food be redirected in a healthier direction? Fabio Parasecoli identifies and defines the phenomenon of "gastronativism," the ideological use of food to advance ideas about who belongs to a community and who does not. As globalization and neoliberalism have transformed food systems, people have responded by seeking to return to their roots. Many have embraced local ingredients and notions of cultural heritage, but this impulse can play into the hands of nationalist and xenophobic political projects. Such movements draw on the strong emotions connected with eating to stoke resentment and contempt for other people and cultures. Parasecoli emphasizes that gastronativism is a worldwide phenomenon, even as it often purports to oppose local aspects and consequences of globalization. He also explores how to channel pride in culinary traditions toward resisting transnational corporations, uplifting marginalized and oppressed groups, and assisting people left behind by globalization. Featuring a wide array of examples from all over the world, Gastronativism is a timely, incisive, and lively analysis of how and why food has become a powerful political tool.

The Italian political right is outraged by halal tortellini and a pork-free lasagna served at the Vatican. In India, Hindu fundamentalists organize attacks on Muslims who sell beef. European anti-immigrant politicians denounce couscous and kebabs. In an era of nationalist and exclusionary movements, food has become a potent symbol of identity. Why has eating become so politically charged-and can the emotions surrounding food be redirected in a healthier direction? Fabio Parasecoli identifies and defines the phenomenon of "gastronativism," the ideological use of food to advance ideas about who belongs to a community and who does not. As globalization and neoliberalism have transformed food systems, people have responded by seeking to return to their roots. Many have embraced local ingredients and notions of cultural heritage, but this impulse can play into the hands of nationalist and xenophobic political projects. Such movements draw on the strong emotions connected with eating to stoke resentment and contempt for other people and cultures. Parasecoli emphasizes that gastronativism is a worldwide phenomenon, even as it often purports to oppose local aspects and consequences of globalization. He also explores how to channel pride in culinary traditions toward resisting transnational corporations, uplifting marginalized and oppressed groups, and assisting people left behind by globalization. Featuring a wide array of examples from all over the world, Gastronativism is a timely, incisive, and lively analysis of how and why food has become a powerful political tool.

What do the fashionable food hot spots of Cape Town, Mumbai, Copenhagen, Rio de Janeiro, and Tel Aviv have in common? Despite all their differences, consumers in each major city are drawn to a similar atmosphere: rough wooden tables in postindustrial interiors lit by edison bulbs. There, they enjoy single-origin coffee, kombucha, and artisanal bread. This is ‘Global Brooklyn,’ a new transnational aesthetic regime of urban consumption. It may look shabby and improvised, but it is all carefully designed. It may romance the analog, but is made to be Instagrammed. It often references the New York borough, but is shaped by many networked locations where consumers participate in the global circulation of styles, flavors, practices, and values. This book follows this phenomenon across different world cities, arguing for a stronger appreciation of design and materialities in understanding food cultures. Attentive to local contexts, struggles, and identities, contributors explore the global mobility of aesthetic, ethical, and entrepreneurial projects, and how they materialize in everyday practices on the ground. They describe new connections among eating, drinking, design, and communication in order to give a clearer sense of the contemporary transformations of food cultures around the world.

Big Night (1996), Ratatouille (2007), and Julie and Julia (2009) are more than films about food-they serve a political purpose. In the kitchen, around the table, and in the dining room, these films use cooking and eating to explore such themes as ideological pluralism, ethnic and racial acceptance, gender equality, and class flexibility-but not as progressively as you might think. Feasting Our Eyes takes a second look at these and other modern American food films to emphasize their conventional approaches to nation, gender, race, sexuality, and social status. Devoured visually and emotionally, these films are particularly effective defenders of the status quo. Feasting Our Eyes looks at Hollywood films and independent cinema, documentaries and docufictions, from the 1990s to today and frankly assesses their commitment to racial diversity, tolerance, and liberal political ideas. Laura Lindenfeld and Fabio Parasecoli find women and people of color continue to be treated as objects of consumption even in these modern works and, despite their progressive veneer, American food films often mask a conservative politics that makes commercial success more likely. A major force in mainstream entertainment, American food films shape our sense of who belongs, who has a voice, and who has opportunities in American society. They facilitate the virtual consumption of traditional notions of identity and citizenship, reworking and reinforcing ingrained ideas of power.

Food is not only something we eat, it is something we use to define ourselves. Ingestion and incorporation are central to our connection with the world outside our bodies. Food's powerful social, economic, political and symbolic roles cannot be ignored--what we eat is a marker of power, cultural capital, class, ethnic and racial identity. "Bite Me" considers the ways in which popular culture reveals our relationship with food and our own bodies and how these have become an arena for political and ideological battles. Drawing on an extraordinary range of material--films, books, comics, songs, music videos, websites, slang, performances, advertising and mass-produced objects--"Bite Me" invites the reader to take a fresh look at today's products and practices to see how much food shapes our lives, perceptions and identities.