Anthropology

Anthropology

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Anthropology

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Anthropology

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Write an essay on Anthropology. 
 
Answer:

Introduction:
Genders constraints different aspects of the life, which includes good life and that can be examined using the various model of genderedness. Men and women do gender by consuming the gender proper food. As, meat especially, the red meat is one of the conventional masculine food. The male gender sometimes emphasizes meat while the female gender minimizes the same, which displays the gender and their individual nature (Jeffery 2005). Hence, dealing with the gender concerning the choices of the food, then there is a requirement of the negotiations that comes regarding the sharing of food as partners in common food. Meat is a contested food especially during the marriage, which explains the requirement of its amount of consumption concerning the food negotiations (Adams 2015). Various models of the masculinities suggest that the meat consumption need not necessarily follow the hegemonic or the mechanical gender patterns. Different culture scripts that strong men, wealthy men, sensitive men, healthy men or any other adjective related conception of men employed in the marital negotiations regarding the ‘doing meat.’ Various aspects of the marriage and the cultural aspects of the society explains the negotiations of managing the genderedness reflecting the food or other social, gendered scripts on food.
Hence, we see that all aspects of the life get interpreted with the concept of genderedness. Throughout the analysis, we will consider how the food life gets altered regarding dealing with different aspect of the choices, religions, cultures and genderedness. We will also look into the matter of the ethical concepts of considering one food in the name of religion and rejecting some other means of food in aspects of the ethics and the gender difference. We will have an incept of some considerations that the migrants people felt after they moved and the sudden change of the food habit which they eventually adopted and their reaction.
Discussion:
Throughout the discussion, we will look at the various aspects of the multiculturalism, gender contrast, and the relation with the various practice and concept of the food culture and compromises about the genderedness.
Let us begin with the everyday eating at the borders, with the point of the culinary landscape departure within two shopping streets in Newtown of Sydney and Green Lanes in London, defining the culinary journeys (Duruz 2005). Naturally these two streets offer the opportunities for crossing the borders of the culture and culinary. On one hand, the negotiations trace the outlines of the mainstream, with the western mentality. On the other hand, there are blurring traditional relationships with the suggestion of the subtle movements within the established category of identification (McDowell 1999). It is quite obvious that these two streets will provide opportunities crossing the borders of the cultural and culinary boundaries. It is quite obvious that the discussion held here contains the description about the how the streets mentioned here possesses with the everyday life lived in those streets other than the imaginings of the symbolic economy. For this discussion, we will take the culinary biography of the two elderly women Australia with British descent and one English woman, who happen to belong to the working class. The question asked of them carries an argumental note about the feelings of staying in a cosmopolitan King Street within the different cultures of the Haringey (Sharpe 1999). Taking up the concern with the discussion there is a possibility of the shift which might even get detected of the common mainstream identity with the difference. Furthermore, in the troublemaking potential of dreaming storytelling or remembering, we may detect some fragility of Anglo-centered ethnicity terrain hold and borders permeability.
The discussion does not bring mediation within any particular streets. Rather, here the streets move beyond their place of origin to become the place of the return or the departure. The landscapes are the are some microscopic rituals that were engaging the memories of the time along with places they were attached. Concerning the traditional focus of the anthropology upon fixed relation between the place and identity within a particular era shaped by the forces of transactionality and globalization. With this reference, (Appadurai 1990) explains that the task of the ethnography becomes conundrum and unavailing. Then what would the experience of living in the globalized and the world be of deterritorialized? He further discussed the concept with the fresh approach towards the puzzle in the role of the imagination as well as the social life.
The imagination allows an individual to travel to any time zone. It allows the 0person to leave that place for a certain amount of time and travel elsewhere tasting some other exotic experiences. The feeling includes the various aspect of visiting that place as well as the consequences of being home lost to that place. The main intention of the writer is to seek some disrupt moments with the storytelling of unsettled assumptions as well as the mainstream of eating which says that there is no ethnic boundary for confrontation (Bell and Valentine 1997). However, it is essential to set off the present scenario of the updated society and adapt to the rural and past spaces of comforting. While we took the interview with an old lady of seventies, who is also a widow and lived within the walking distance of the King Street narrated about her childhood that she spent in the northwest of the state New South Wales. She explained about her father’s work and her mother who was a homemaker. She narrated some of her memories from the past that contains both the plateaus as well as the constraints of the rural life. She narrated her stories from childhood that included her mother making some delicious cakes with whatever available as there was a scarcity of food and how she made the pickles and jams as her own. This is one of the perspectives of the imagination explained here about the childhood remembrance (Valentine 1999). On her interview, she explained about the change of the food habit that she faced as she was always within the cakes and her husband liked some soups which made her go by that pattern in most of the days without an option. 
The fact of the interview explains a clear concept that whatever we eat, it is for the power irrespective of the multiculturalism migrant homemaking as well as the essential ethical food. Our discussion in this aspect contains three parts (Swan 1983). While the first part contains the discussions about the home building practices which includes the production as well as the consumption of the food which gives rise to the various kinds of the intercultural practices. In the second part of the discussions mainly contains the facts about the multiculturalism referring to the experience of the cosmopolitan practices created largely by the international tourism. The Cosmo-multiculturalism subjects the ethnicity as an object of the consumption. In the third part of the discussion, for the further exploration of Cosmo-multiculturalism, Cabramatta is used as the site. We should put the stress on the everyday reality of the re-centering of the importance of the multicultural debate.
The next discussion concerns with the taste and tab app of the various Cosmo-multiculturalism as well as their impact on the everyday life. The impact of the food regarding the Cosmo-multiculturalism puts on a large impact on nature as well. From the entire domesticated animal, pig is one of them all who runs plants into flesh with great potentiality and efficiency (Crewe 2000). It is taken in this way because a cow can give birth to one calf after nine months while after successful insemination a pig can give birth to minimum eight piglets. The animals are produced for the meat but in the olden days, we see that the Lord forbade his followers to touch certain animals as they are imputing them. Hence, this is an argument with the recent Cosmo-multiculturalism as the generation will decide everything depending on the logic. Various views of the Old Testament characterization, the pigs were considered as the dirty swine while in the modern view they are prohibited concerning their habit. It is not important always to know the ill effects of certain food to discard them from consumption, but certain genders or, the habit of even the religious rituals forbid them. It was easy for the old period to explain various things with the context in the name of the religion but nowadays people understood matters with the logical reasoning and prevented only on certain grounds except religion. The simple logic to have certain food and not others include the food habit they possess. It is good to have the flesh of those animals that are herbivores as well as the ruminants while some animals are omnivores and thus may not be that healthy to consume.
So, the main concern here is said that the consumption of food does not always depend on the proselytizing religion but pity or its practical necessity. The food consumption practices must not overdo with the nutritional compromise with the name of the religion, yet this is one of the common practices that we see in most of the cases. 
 
Regarding the discussions, it is important to note that Defilement is not an isolated event. Hence, any practice interpretation of the rules governing the practical aspect of the pollution of any other culture will make it a fail for the ideas ordeal (Douglas 2013).
Grasping this scheme will need us to go back to the creation as well as the genesis. The threefold classification also unfolds the earth, water, and Firmament. (Macht 1953) takes the scheme and allows them in each of the animal kinds in a proper sense. Any of the class associated with the locomotion of the animals will have it in element contra el to the religion. When the proposed interpretation of the forbidden animal goes in the manner it is designed concerning the relation then there will be alternations to the dietary rules. The dietary laws would be like the signs inspired every meditation on the oneness and completeness to the god. The avoidance rules give rise to the holiness in the animal kingdom at every meal. The act of recognition of the empathy will give rise to the meaningful part of the worship culminated with the sacrifice within the Temple.
The consumption and the generals as discussed earlier is one of the interesting aspects to know besides the religion and all the Cosmo-multiculturalism (Banks and Banks 2009). We will discuss the Japanese concept regarding the food and gender and some of the concepts they follow while starting the new phase especially for the beginning of the school children and their education. The most important practice they do is giving the Obentos considered as the lunch boxes mandatory for the Japanese mother to give their child. Like the Obentos are mandatory, it is compulsory for the student to have the food prepared by the mothers.
The simple concept of the Obentos explains that the world we live in is constructed by the symbolical as well as the cultural symbols construction with some potential endowed in it. In this sense culture is doubly constructed for the world of specific people and people for the specified world.
Within the discipline of the inside and outside of the anthropology, it is not necessary that the culture must be innocent and the power to be transparent. (Marxist Louis Althusser 1971) encouraged the conceptualization of the power with of subtlety and accepted in the everyday social life.
The country and the state will always benefit from the arrangements made regarding the laboring mother and their devoting time to the motherhood and to such degree that the women becomes pressurized as well as pressurized. Preparing of the Obanto encourages the ideological effect and encourages the institutional features of the educational system (Luepker et al. 1996). The Obanto system is very clear and crisp, and it is specifically cooked by the mother consisting of the menus mostly of rice and other healthy food as considered by the female gender. This included the fruits, and the mothers were quite obsessed with the face that they made the episode of the Obanto quite memorable for the children depending on the age group (Henry and Joy 1986). This clearly incepts the thought of the various concept of the Obanto in various countries as we saw even in the example ethnographic. 
 
Conclusion:
Concerning the various concepts of the way an individual looked at the food and boundary and its ethical as well as some of the religious concepts along with the gender concept, it is important to note the masculine gender has a lot to do with the consumption of meat. While the concept of masculinity goes well with the doing masculinities as well as doing meat, the concept of the feminine is more into the opposite. Hence, it is quite observed in most of the cases that the marital aspect of the masculine gender makes them go through with different types of the compromise.
The food and border not only stops in the gendered aspect. There is some religious aspect of what to consume and what not to consume (Richerson and Boyd 2008). While different religion prohibited the consumption of pork considering them as the dirty swine but permitted the beef on the ground of the food habits that these animals followed.
Regarding the ethics, there are certain aspects of the food habits that are adopted by the mother considering them as healthy for their children. So we see that the whole of the food boundary is a merely a state of mind rather than any implementation as they give concerning the ethics, religions as well as gender.  
 
References:
Adams, C.J., 2015. The sexual politics of meat: A feminist-vegetarian critical theory. Bloomsbury Publishing USA.
Appadurai, A., 1990. Disjuncture and difference in the global cultural economy. Theory, culture and society, 7(2), pp.295-310.
Austin, S.B., 1999. Commodity knowledge in consumer culture: the role of nutritional health promotion in the making of the diet industry. Weighty issues: Fatness and thinness as social problems, pp.159-181.
Banks, J.A. and Banks, C.A.M., 2009. Multicultural education: Issues and perspectives. John Wiley & Sons.
Bell, D. and Valentine, G., 1997. Consuming geographies: We are where we eat. Psychology Press.
Brown, J.L. and Miller, D., 2002. Couples’ gender role preferences and management of family food preferences. Journal of nutrition education and behavior, 34(4), pp.215-223.
Butler, J., 2011. Gender trouble: Feminism and the subversion of identity. routledge.
Crewe, L., 2000. Geographies of retailing and consumption. Progress in Human Geography, 24(2), pp.275-290.
Doi, L.T., 1973. The Japanese patterns of communication and the concept of amae. Quarterly Journal of Speech, 59(2), pp.180-185.
Douglas, M., 2013. The abominations of Leviticus. Food and Culture: A Reader,, pp.48-58.
Duruz, J., 2005. Eating at the borders: culinary journeys. Environment and Planning D: Society and Space, 23(1), pp.51-69.
Gabaccia, D.R. and Gabaccia, D.R., 2009. We are what we eat: ethnic food and the making of Americans. Harvard University Press.
Luepker, R.V., Perry, C.L., McKinlay, S.M., Nader, P.R., Parcel, G.S., Stone, E.J., Webber, L.S., Elder, J.P., Feldman, H.A., Johnson, C.C. and Kelder, S.H., 1996. Outcomes of a field trial to improve children’s dietary patterns and physical activity: the Child and Adolescent Trial for Cardiovascular Health (CATCH). Jama, 275(10), pp.768-776.
Macht, D.I., 1953. An experimental pharmacological appreciation of Leviticus XI and Deuteronomy XIV. Bulletin of the History of Medicine, 27, p.444.
McDowell, L., 1999. Gender, identity and place: Understanding feminist geographies. U of Minnesota Press.
Murase, A.E. and Hendry, J., 1988. Becoming Japanese: The World of the Pre-School Child.
Richerson, P.J. and Boyd, R., 2008. Not by genes alone: How culture transformed human evolution. University of Chicago Press.
Sobal, J., 2005. Men, meat, and marriage: Models of masculinity. Food and Foodways, 13(1-2), pp.135-158.
Swan, P.B., 1983. Food consumption by individuals in the United States: two major surveys. Annual review of nutrition, 3(1), pp.413-432.
Valentine, G., 1999. Eating in: home, consumption and identity. The Sociological Review, 47(3), pp.491-524.

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Anthropology

Anthropology

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Anthropology

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Anthropology

0 Download11 Pages / 2,702 Words

Question:
Write an essay on Anthropology. 
 
Answer:

Introduction:
Genders constraints different aspects of the life, which includes good life and that can be examined using the various model of genderedness. Men and women do gender by consuming the gender proper food. As, meat especially, the red meat is one of the conventional masculine food. The male gender sometimes emphasizes meat while the female gender minimizes the same, which displays the gender and their individual nature (Jeffery 2005). Hence, dealing with the gender concerning the choices of the food, then there is a requirement of the negotiations that comes regarding the sharing of food as partners in common food. Meat is a contested food especially during the marriage, which explains the requirement of its amount of consumption concerning the food negotiations (Adams 2015). Various models of the masculinities suggest that the meat consumption need not necessarily follow the hegemonic or the mechanical gender patterns. Different culture scripts that strong men, wealthy men, sensitive men, healthy men or any other adjective related conception of men employed in the marital negotiations regarding the ‘doing meat.’ Various aspects of the marriage and the cultural aspects of the society explains the negotiations of managing the genderedness reflecting the food or other social, gendered scripts on food.
Hence, we see that all aspects of the life get interpreted with the concept of genderedness. Throughout the analysis, we will consider how the food life gets altered regarding dealing with different aspect of the choices, religions, cultures and genderedness. We will also look into the matter of the ethical concepts of considering one food in the name of religion and rejecting some other means of food in aspects of the ethics and the gender difference. We will have an incept of some considerations that the migrants people felt after they moved and the sudden change of the food habit which they eventually adopted and their reaction.
Discussion:
Throughout the discussion, we will look at the various aspects of the multiculturalism, gender contrast, and the relation with the various practice and concept of the food culture and compromises about the genderedness.
Let us begin with the everyday eating at the borders, with the point of the culinary landscape departure within two shopping streets in Newtown of Sydney and Green Lanes in London, defining the culinary journeys (Duruz 2005). Naturally these two streets offer the opportunities for crossing the borders of the culture and culinary. On one hand, the negotiations trace the outlines of the mainstream, with the western mentality. On the other hand, there are blurring traditional relationships with the suggestion of the subtle movements within the established category of identification (McDowell 1999). It is quite obvious that these two streets will provide opportunities crossing the borders of the cultural and culinary boundaries. It is quite obvious that the discussion held here contains the description about the how the streets mentioned here possesses with the everyday life lived in those streets other than the imaginings of the symbolic economy. For this discussion, we will take the culinary biography of the two elderly women Australia with British descent and one English woman, who happen to belong to the working class. The question asked of them carries an argumental note about the feelings of staying in a cosmopolitan King Street within the different cultures of the Haringey (Sharpe 1999). Taking up the concern with the discussion there is a possibility of the shift which might even get detected of the common mainstream identity with the difference. Furthermore, in the troublemaking potential of dreaming storytelling or remembering, we may detect some fragility of Anglo-centered ethnicity terrain hold and borders permeability.
The discussion does not bring mediation within any particular streets. Rather, here the streets move beyond their place of origin to become the place of the return or the departure. The landscapes are the are some microscopic rituals that were engaging the memories of the time along with places they were attached. Concerning the traditional focus of the anthropology upon fixed relation between the place and identity within a particular era shaped by the forces of transactionality and globalization. With this reference, (Appadurai 1990) explains that the task of the ethnography becomes conundrum and unavailing. Then what would the experience of living in the globalized and the world be of deterritorialized? He further discussed the concept with the fresh approach towards the puzzle in the role of the imagination as well as the social life.
The imagination allows an individual to travel to any time zone. It allows the 0person to leave that place for a certain amount of time and travel elsewhere tasting some other exotic experiences. The feeling includes the various aspect of visiting that place as well as the consequences of being home lost to that place. The main intention of the writer is to seek some disrupt moments with the storytelling of unsettled assumptions as well as the mainstream of eating which says that there is no ethnic boundary for confrontation (Bell and Valentine 1997). However, it is essential to set off the present scenario of the updated society and adapt to the rural and past spaces of comforting. While we took the interview with an old lady of seventies, who is also a widow and lived within the walking distance of the King Street narrated about her childhood that she spent in the northwest of the state New South Wales. She explained about her father’s work and her mother who was a homemaker. She narrated some of her memories from the past that contains both the plateaus as well as the constraints of the rural life. She narrated her stories from childhood that included her mother making some delicious cakes with whatever available as there was a scarcity of food and how she made the pickles and jams as her own. This is one of the perspectives of the imagination explained here about the childhood remembrance (Valentine 1999). On her interview, she explained about the change of the food habit that she faced as she was always within the cakes and her husband liked some soups which made her go by that pattern in most of the days without an option. 
The fact of the interview explains a clear concept that whatever we eat, it is for the power irrespective of the multiculturalism migrant homemaking as well as the essential ethical food. Our discussion in this aspect contains three parts (Swan 1983). While the first part contains the discussions about the home building practices which includes the production as well as the consumption of the food which gives rise to the various kinds of the intercultural practices. In the second part of the discussions mainly contains the facts about the multiculturalism referring to the experience of the cosmopolitan practices created largely by the international tourism. The Cosmo-multiculturalism subjects the ethnicity as an object of the consumption. In the third part of the discussion, for the further exploration of Cosmo-multiculturalism, Cabramatta is used as the site. We should put the stress on the everyday reality of the re-centering of the importance of the multicultural debate.
The next discussion concerns with the taste and tab app of the various Cosmo-multiculturalism as well as their impact on the everyday life. The impact of the food regarding the Cosmo-multiculturalism puts on a large impact on nature as well. From the entire domesticated animal, pig is one of them all who runs plants into flesh with great potentiality and efficiency (Crewe 2000). It is taken in this way because a cow can give birth to one calf after nine months while after successful insemination a pig can give birth to minimum eight piglets. The animals are produced for the meat but in the olden days, we see that the Lord forbade his followers to touch certain animals as they are imputing them. Hence, this is an argument with the recent Cosmo-multiculturalism as the generation will decide everything depending on the logic. Various views of the Old Testament characterization, the pigs were considered as the dirty swine while in the modern view they are prohibited concerning their habit. It is not important always to know the ill effects of certain food to discard them from consumption, but certain genders or, the habit of even the religious rituals forbid them. It was easy for the old period to explain various things with the context in the name of the religion but nowadays people understood matters with the logical reasoning and prevented only on certain grounds except religion. The simple logic to have certain food and not others include the food habit they possess. It is good to have the flesh of those animals that are herbivores as well as the ruminants while some animals are omnivores and thus may not be that healthy to consume.
So, the main concern here is said that the consumption of food does not always depend on the proselytizing religion but pity or its practical necessity. The food consumption practices must not overdo with the nutritional compromise with the name of the religion, yet this is one of the common practices that we see in most of the cases. 
 
Regarding the discussions, it is important to note that Defilement is not an isolated event. Hence, any practice interpretation of the rules governing the practical aspect of the pollution of any other culture will make it a fail for the ideas ordeal (Douglas 2013).
Grasping this scheme will need us to go back to the creation as well as the genesis. The threefold classification also unfolds the earth, water, and Firmament. (Macht 1953) takes the scheme and allows them in each of the animal kinds in a proper sense. Any of the class associated with the locomotion of the animals will have it in element contra el to the religion. When the proposed interpretation of the forbidden animal goes in the manner it is designed concerning the relation then there will be alternations to the dietary rules. The dietary laws would be like the signs inspired every meditation on the oneness and completeness to the god. The avoidance rules give rise to the holiness in the animal kingdom at every meal. The act of recognition of the empathy will give rise to the meaningful part of the worship culminated with the sacrifice within the Temple.
The consumption and the generals as discussed earlier is one of the interesting aspects to know besides the religion and all the Cosmo-multiculturalism (Banks and Banks 2009). We will discuss the Japanese concept regarding the food and gender and some of the concepts they follow while starting the new phase especially for the beginning of the school children and their education. The most important practice they do is giving the Obentos considered as the lunch boxes mandatory for the Japanese mother to give their child. Like the Obentos are mandatory, it is compulsory for the student to have the food prepared by the mothers.
The simple concept of the Obentos explains that the world we live in is constructed by the symbolical as well as the cultural symbols construction with some potential endowed in it. In this sense culture is doubly constructed for the world of specific people and people for the specified world.
Within the discipline of the inside and outside of the anthropology, it is not necessary that the culture must be innocent and the power to be transparent. (Marxist Louis Althusser 1971) encouraged the conceptualization of the power with of subtlety and accepted in the everyday social life.
The country and the state will always benefit from the arrangements made regarding the laboring mother and their devoting time to the motherhood and to such degree that the women becomes pressurized as well as pressurized. Preparing of the Obanto encourages the ideological effect and encourages the institutional features of the educational system (Luepker et al. 1996). The Obanto system is very clear and crisp, and it is specifically cooked by the mother consisting of the menus mostly of rice and other healthy food as considered by the female gender. This included the fruits, and the mothers were quite obsessed with the face that they made the episode of the Obanto quite memorable for the children depending on the age group (Henry and Joy 1986). This clearly incepts the thought of the various concept of the Obanto in various countries as we saw even in the example ethnographic. 
 
Conclusion:
Concerning the various concepts of the way an individual looked at the food and boundary and its ethical as well as some of the religious concepts along with the gender concept, it is important to note the masculine gender has a lot to do with the consumption of meat. While the concept of masculinity goes well with the doing masculinities as well as doing meat, the concept of the feminine is more into the opposite. Hence, it is quite observed in most of the cases that the marital aspect of the masculine gender makes them go through with different types of the compromise.
The food and border not only stops in the gendered aspect. There is some religious aspect of what to consume and what not to consume (Richerson and Boyd 2008). While different religion prohibited the consumption of pork considering them as the dirty swine but permitted the beef on the ground of the food habits that these animals followed.
Regarding the ethics, there are certain aspects of the food habits that are adopted by the mother considering them as healthy for their children. So we see that the whole of the food boundary is a merely a state of mind rather than any implementation as they give concerning the ethics, religions as well as gender.  
 
References:
Adams, C.J., 2015. The sexual politics of meat: A feminist-vegetarian critical theory. Bloomsbury Publishing USA.
Appadurai, A., 1990. Disjuncture and difference in the global cultural economy. Theory, culture and society, 7(2), pp.295-310.
Austin, S.B., 1999. Commodity knowledge in consumer culture: the role of nutritional health promotion in the making of the diet industry. Weighty issues: Fatness and thinness as social problems, pp.159-181.
Banks, J.A. and Banks, C.A.M., 2009. Multicultural education: Issues and perspectives. John Wiley & Sons.
Bell, D. and Valentine, G., 1997. Consuming geographies: We are where we eat. Psychology Press.
Brown, J.L. and Miller, D., 2002. Couples’ gender role preferences and management of family food preferences. Journal of nutrition education and behavior, 34(4), pp.215-223.
Butler, J., 2011. Gender trouble: Feminism and the subversion of identity. routledge.
Crewe, L., 2000. Geographies of retailing and consumption. Progress in Human Geography, 24(2), pp.275-290.
Doi, L.T., 1973. The Japanese patterns of communication and the concept of amae. Quarterly Journal of Speech, 59(2), pp.180-185.
Douglas, M., 2013. The abominations of Leviticus. Food and Culture: A Reader,, pp.48-58.
Duruz, J., 2005. Eating at the borders: culinary journeys. Environment and Planning D: Society and Space, 23(1), pp.51-69.
Gabaccia, D.R. and Gabaccia, D.R., 2009. We are what we eat: ethnic food and the making of Americans. Harvard University Press.
Luepker, R.V., Perry, C.L., McKinlay, S.M., Nader, P.R., Parcel, G.S., Stone, E.J., Webber, L.S., Elder, J.P., Feldman, H.A., Johnson, C.C. and Kelder, S.H., 1996. Outcomes of a field trial to improve children’s dietary patterns and physical activity: the Child and Adolescent Trial for Cardiovascular Health (CATCH). Jama, 275(10), pp.768-776.
Macht, D.I., 1953. An experimental pharmacological appreciation of Leviticus XI and Deuteronomy XIV. Bulletin of the History of Medicine, 27, p.444.
McDowell, L., 1999. Gender, identity and place: Understanding feminist geographies. U of Minnesota Press.
Murase, A.E. and Hendry, J., 1988. Becoming Japanese: The World of the Pre-School Child.
Richerson, P.J. and Boyd, R., 2008. Not by genes alone: How culture transformed human evolution. University of Chicago Press.
Sobal, J., 2005. Men, meat, and marriage: Models of masculinity. Food and Foodways, 13(1-2), pp.135-158.
Swan, P.B., 1983. Food consumption by individuals in the United States: two major surveys. Annual review of nutrition, 3(1), pp.413-432.
Valentine, G., 1999. Eating in: home, consumption and identity. The Sociological Review, 47(3), pp.491-524.

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