When convenience is inconvenient: ‘healthy’ family foodways and the persistent intersectionalities of gender and class

This article draws on findings from an auto/biographical study about relationships with food to demonstrate how everyday foodways continue to be influenced by the intersectionalities of gender and class. Following Bourdieu [1984. Distinction, a social critique of the judgement of taste. London: Routledge] how ‘foodies’ use food and foodways (the production, preparation, serving and eating of food) as a material and cultural display of capital (Johnston, J., & Baumann, S. 2010. Foodies, democracy and distinction in the gourmet kitchen. London: Routledge) or even ‘culinary capital’ (Naccarato, P., & LeBesco, K. 2012. Culinary capital. London: Berg) has been demonstrated. There has been less work exploring how mothers use ‘feeding the family’ (DeVault, M. I. 1991. Feeding the family. London: University of Chicago Press) as a source of cultural capital for themselves. Three-quarters of the 75 respondents in my UK study were parents and all mothers with dependant children fed their family ‘healthy’ food as a means of performing a particular middle-class habitus. I therefore examine how mothers engaged in ‘healthy’ foodwork as a means of positioning themselves as ‘good’ mothers or ‘yummy mummies’ (Allen, K., & Osgood, J. 2009. Studies in the Maternal, 1). Indeed, despite decades of gender equality in the public sphere and neo-liberal assertions regarding individualism, ‘feeding the family’ (DeVault, 1991) continues to be a highly gendered activity, with the added pressure of now having to provide ‘healthy’ food cooked from scratch. In these accounts, convenience foods and/or ‘unhealthy’ family foodways were vilified and viewed with disgust, with an adherence to ‘healthy’ family foodways used as a means of drawing boundaries within fields of ‘organised striving’ (Martin, J. 2011. On the explanation of social action, Chicago: University of Chicago Press; Savage, M., & Silva, E. B. 2013. Cultural Sociology, 7, 111–126). This article considers ‘healthy’ foodwork as a significant aspect of ‘good’ middle-class mothering, whereby ‘healthy’ family foodways become significant in the performance and display of ‘proper’ middle-class femininity that pathologises alternative family foodways and ‘other’ femininities. This serves to illuminate continuities within the intersectionalities of gender and class, with a commitment to ‘healthy’ family foodways central to ‘future oriented’ (middle classed) maternal identity

“Cheese and Chips out of Styrofoam Containers”: An Exploration of Taste and Cultural Symbols of Appropriate Family Foodways

Taste is considered a gustatory and physiological sense. It is also something that can be developed over time. In Bourdieu’s work taste is a matter of distinction, and a means of drawing boundaries between groups about what constitutes “good” taste. In this context it is necessary to perform or display tastes over and over again. This then becomes part of a cultural habitus, a code that can be read and understood. In the field of “feeding the family” (DeVault) for respondents in my study, healthy food prepared from scratch became the symbol of appropriate mothering, a means of demonstrating a middle class habitus, distinction, and taste. I use the term “family foodways” to emphasize how feeding the family encapsulates more than buying, preparing, cooking, and serving food, it incorporates the ways in which families practice, perform, and “do” family food. These family foodways are about the family of today, as well as an investment in the family of the future, through the reproduction and reinforcement of cultural values and tastes around food

‘Commensality’ as a theatre for witnessing change for criminalised individuals working at a resettlement scheme.

No embargo required.This article draws on analysis of interview data from an exploratory case study at an independent ‘offender’ resettlement scheme in England, investigating the benefits or otherwise of commensality for criminalised individuals and the wider community who share a communal lunchtime meal. For prisoners released on temporary licence and others referred through probation, caught in the liminal space between criminal and civilian life, commensality enables social interaction with non-criminalised individuals in a social environment outside of the prison estate. It becomes an arena for the display of non-criminalised identities in preparation for release into the community after punishment. It is a useful tool for social integration that challenges stereotypical beliefs about criminalised individuals amongst the wider community. Moreover, commensality works as a theatre for the performance of non-criminalised identities, by promoting social inclusion and generativity, it is part of a process of desistance geared towards improving self-worth

Cooking with offenders to improve health and well-being

Purpose The purpose of this paper is to demonstrate the benefits of cooking one-to-one, alongside commensality (eating together) for improving offenders’/ex-offenders’ health and well-being, measured in terms of improved social skills, cultural competencies and successful resettlement. Design/methodology/approach Fieldwork conducted over nine months included; participant observation of lunch times (n=56) and cooking one-to-one with trainees (n=27), semi-structured interviews (n=23) and a “photo-dialogue” focus group with trainees (n=5) and staff (n=2). Findings Commensality is beneficial for offenders’ health and well-being. Further, preparing, cooking, serving and sharing food is a powerful means of improving self-esteem and developing a pro-social identity. Research limitations/implications The original focus of the research was commensality; it was during the study that the potential for cooking as an additional tool for health and well-being emerged. A future longitudinal intervention would be beneficial to examine whether the men continued to cook for others once released from prison and/or finished at the resettlement scheme. Practical implications Everyday cooking to share with others is an invaluable tool for improving self-worth. It has the potential to build pro-social self-concepts and improve human, social and cultural capital. Social implications Cooking lunch for others is a part of strengths-based approach to resettlement that values community involvement. Originality/value Cooking and eating with offenders/ex-offenders is highly unusual. Further hands-on cooking/eating activities are beneficial in terms of aiding self-confidence and self-respect, which are vital for improving offenders’/ex-offenders’ health and well-being. </jats:sec