Eating Together: Food, Space, and Identity in Malaysia and by Jean Duruz PDF
By Jean Duruz
Accepting the problem of rethinking connections of foodstuff, house and identification inside daily areas of “public” consuming in Malaysia and Singapore, the authors input road stalls, hawker facilities, markets, cafes, eating places, “food streets,” and “ethnic” neighborhoods to provide a broader photo of the that means of consuming in public locations. The e-book creates a powerful experience of the methods assorted humans stay, devour, paintings, and sit back jointly, and strains negotiations and lodgings in those dynamics. The motif of rojak (Malay, which means “mixture”), including Ien Ang’s evocative “together-in-difference,” allows the research to maneuver past the immediacy of highway consuming with its moments of trade and remembering. eventually, the publication strains the political tensions of “different” humans dwelling jointly, and the quest for domestic and identification in a global at the flow. all the chapters designates a unique house for exploring those cultures of “mixedness” and their contradictions—whether those contain “old” and “new” varieties of sociality, struggles over meanings of position, or frissons of enjoyment and hazard in consuming “differently.” easily placed, Eating Together is ready figuring out advanced sorts of multiculturalism in Malaysia and Singapore during the brain, tongue, nostril, and eyes.
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Extra info for Eating Together: Food, Space, and Identity in Malaysia and Singapore
51 The Western food on the menu evokes British pub food from the 1950s. 52 And its present owner, Jack Lee, calls to mind his father, Lee Tai Yut, who had been a cook to the family of Chinese tycoon Choo Kia Peng before opening his own kopitiam. A seventy-one-year-old customer, Mr. S. T. ” 53 More important than the generational continuity is the personality of the shop owner, whose friendliness and welcoming of diversity and difference can only be described as cosmopolitan. Sixty- 38 CHA P TER 1 one-year-old Jack Lee told my friends and me (after ordering us a round of drinks and refusing payment) that his father’s shop used to be a “landing spot” and source for new Hainanese immigrants who arrived in Malaya who needed jobs and help with settlement.
20 Although, as Maniam acknowledges, such a group is in the powerless minority in Malaysia, their interstitial presence, especially in choosing to negotiate “through the more persuasive imaging of a vision in the present, both through its lifestyles and literature,” 21 is crucial. ” 22 Maniam’s new diaspora suggests that Malaysians of various ethnic and religious backgrounds can still forge a shared vision through this minority cosmopolitan mental and imaginative space that potentially offers them a more liberated cultural community.
THE STORY FROM THE GROUND II: SPACE, TIME, AND SCENT MEMORIES Doreen Massey, in For Space, complains about the lack of attention given to space itself in intellectuals’ thinking and writing about the world. This is in spite of its underlying presence in their conceptual frameworks: “Produced through and embedded in practices, from quotidian negotiations to global strategizing, these implicit engagements of space feed back into and sustain wider understandings of the world,” she says. 50 Eschewing grand narratives of progress, decline, fatalism, or cultural gatekeeping (for example, the colonizers’ “discoveries,” the inevitability of globalization, protection of the “local” against “others”), Massey continues, declaring these narratives “a failure .
Eating Together: Food, Space, and Identity in Malaysia and Singapore by Jean Duruz