Good to Eat: Riddles of Food and Culture PDF ¾ to

Good to Eat: Riddles of Food and Culture Vorrebbe essere un saggio di antropologia, ma a me sembra un saggio di anti antropologia.Con un incredibile messe di dati Harris mostra l origine materiale dei tab alimentari In una cavalcata breve ma intensa, pesca da tutti i campi biologia, alimentazione, ecologia, anatomia, economia, etologia, e tanto altro ancora Il risultato i tab alimentari non trovano la propria origine nella cultura, bens prima di questa, nelle condizioni materiali in cui gli uomini, nei diversi luoghi del pianeta Vorrebbe essere un saggio di antropologia, ma a me sembra un saggio di anti antropologia.Con un incredibile messe di dati Harris mostra l origine materiale dei tab alimentari In una cavalcata breve ma intensa, pesca da tutti i campi biologia, alimentazione, ecologia, anatomia, economia, etologia, e tanto altro ancora Il risultato i tab alimentari non trovano la propria origine nella cultura, bens prima di questa, nelle condizioni materiali in cui gli uomini, nei diversi luoghi del pianeta, convivono con le potenziali fonti di cibo La cultura una razionalizzazione a posteriori di una mera questione di calcoli di costi e benefici la vacca sacra perch utile per tutto tranne che come cibo, il maiale impuro perch dannoso, gli insetti non si mangiano finch non si hanno a disposizione migliori fonti di cibo, e cos via.La spiegazione di Harris risulta convincente se non altro perch le spiegazioni concorrenti, alla Douglas per dire, secondo cui la bestia impura tale perch inclassificabile non rendono conto delle variazioni regionali e temporali dei tab alimentari se il maiale abominevole perch inclassificabile, perch non tale in tutto il globo ma solo in Medio Oriente In tutto questo tuttavia rimane qualcosa di inspiegato, ovvero il salto dal buono o cattivo da mangiare al buono o cattivo da pensare Per quale ragione quel che dovrebbe essere un semplice calcolo razionale si trasforma in un tab dai fortissimi connotati emotivo viscerali, in cui il primo viene completamente nascosto e mascherato dal secondo, reso irriconoscibile se non in seguito a un poderoso scavo di pensiero come quello operato da Harris Perch il calcolo razionale, quando entra nel sistema della cultura, perde la sua trasparenza e si trasforma in disgusto spesso intollerante, tanto che chi mangia le cose diverse dalle proprie un barbaro da civilizzare, catechizzare o convertire a forza al men del pi forte E perch il tab riesce a mantenersi intatto e fortemente radicato anche quando cadono le sue ragioni materiali Concretamente perch il maiale rimane impuro anche secoli dopo il venir meno delle ragioni addotte da Harris della sua impurit Il nocciolo della questione, qui, il meccanismo psicologico di formazione del tab e le ragioni del suo persistere Personalmente ritengo che anche qui sussistano delle ragioni prettamente materiali, ma in questo caso non esterne, bens interne all individuo uomo, inscritte in profondit nei circuiti cerebrali che ci portiamo appresso, nella profonda stratificazione e nelle interazioni che vanno dalle strutture pi arcaiche del cervello sino alla neocorteccia, l dove emerge l attivit simbolica dei sapiens Ancora c da attendere uno Harris che voglia spiegare con piglio materialistico e senza astrattismi anche questo secondo corno del problema Why are human food habits so diverse Why do Americans recoil at the thought of dog meat Jews and Moslems, pork Hindus, beef Why do Asians abhor milk In Good to Eat, bestselling author Marvin Harris leads readers on an informative detective adventure to solve the world s major food puzzles He explains the diversity of the world s gastronomic customs, demonstrating that what appear at first glance to be irrational food tastes turn out really to have been shaped by practical, or economic, or political necessity In addition, his smart and spirited treatment sheds wisdom on such topics as why there has been an explosion in fast food, why history indicates that it s bad to eat people but good to kill them, and why children universally reject spinach Good to Eat is than an intellectual adventure in food for thought It is a highly readable, scientifically accurate, and fascinating work that demystifies the causes of myriad human cultural differences Muy interesante libro de no ficci n donde explica el porqu de nuestros habitos alimentarios y el rechazo a ciertos alimentos por razones culturales y sobre todo econ micas Me parece que est muy buen expuesto Me he quedado con ganas de profundizar en este tema A ver si encuentro libros de esta tem tica,Me parece apasionante y enlaza con uno de los aspectos de la Historia que en mi opini n no est n muy desarrollados la Historia de la Alimentaci n. Sorry but Marvin Harris is an idiot Marvin Harris says in Good to Eat that early hunter gatherers derived 35% of their calories from meat which is four times the average per capita consumption of meat that Americans consume now In addition, Harris states that we seem to have descended from a long line of meat hungry animals, Page 29 I disagree with this statement because if we look at our closest primate relatives, many are herbivores like the gorilla and those that are omnivorous like Sorry but Marvin Harris is an idiot Marvin Harris says in Good to Eat that early hunter gatherers derived 35% of their calories from meat which is four times the average per capita consumption of meat that Americans consume now In addition, Harris states that we seem to have descended from a long line of meat hungry animals, Page 29 I disagree with this statement because if we look at our closest primate relatives, many are herbivores like the gorilla and those that are omnivorous like the chimpanzee eat meat rarely In my opinion, early man s diet must have consisted mostly of plant food because there has been evidence to show that humans were not as big of game hunters as we have previously thought For example, archaeological sites which contain large animal bones are easier to locate than sites without bones Therefore, there is a bias in the archaeological record to believe that early humans killed large amounts of game but that may be only a small part of the truth because artifacts related to gathering of plants would be less likely to remain in the archaeological record Also there has been other evidence that shows that early humans werelikely scavengers rather than big game hunters themselves Harris protein theory is the stupidest and most asinine thing that I ve ever heard forse un po datato e quindi un po fuori tempo , ma da un punto di vista antropologico inattaccabile.e si scoprono cose assai interessanti legate alla religione, alle culture e al fatto che non si mai sicuri di queli siano i veri animali che serve mangiare.consigliatissimo. Como todas las obras de Harris, muy entretenidas, sorprendentes, cautivadoras, pero en muchas ocasiones con teor as muy discutibles que s lo l o su escuela parece sostener. Se vero che l uomo onnivoro e lo , allora viene spontaneo domandarsi come mai alcuni popoli preferiscano determinati alimenti e ne detestino altri, o come sia possibile l esistenza di veri e propri tab alimentari su alcuni cibi che sono perfettamente accettati presso altre popolazioni.Partendo da questi interrogativi, Marvin Harris indaga sulle origini delle misteriose consuetudini alimentari di ciascun popolo, risalendo alle motivazioni dietro le scelte apparentemente irrazionali che sp Se vero che l uomo onnivoro e lo , allora viene spontaneo domandarsi come mai alcuni popoli preferiscano determinati alimenti e ne detestino altri, o come sia possibile l esistenza di veri e propri tab alimentari su alcuni cibi che sono perfettamente accettati presso altre popolazioni.Partendo da questi interrogativi, Marvin Harris indaga sulle origini delle misteriose consuetudini alimentari di ciascun popolo, risalendo alle motivazioni dietro le scelte apparentemente irrazionali che spingono ogni cultura a differenziarsi dalle altre riguardo all alimentazione Spoiler non si tratta mai n di scelte casuali, n di bizzarrie legate a miti e religioni C sempre una spiegazione razionale per tutto questo, e l autore lo spiega perfettamente in questo breve saggio.L unica pecca del libro, a parte una certa propensione ad usare uno stile prolisso, che si tratta di un opera un po datata e non aggiornata, ragion per cui non si tiene conto di alcune importanti scoperte recenti Tuttavia le spiegazioni fornite restano valide e convincenti, e la lettura molto appassionante.Consigliato Io per gli insetti non li mangio This book was first published in 1985 If there is an updated edition, I don t know about it It is problematic to read a book this old whenever statistics are mentioned Information such as the rise of beef consumption from the mid 70s to the mid 80s is obviously moot So especially in the earlier chapters of the book, I was considering to stop reading A short reminder when this book came out the Soviet Union still existed, and the European Union had only ten member states However, I am glad This book was first published in 1985 If there is an updated edition, I don t know about it It is problematic to read a book this old whenever statistics are mentioned Information such as the rise of beef consumption from the mid 70s to the mid 80s is obviously moot So especially in the earlier chapters of the book, I was considering to stop reading A short reminder when this book came out the Soviet Union still existed, and the European Union had only ten member states However, I am glad that I continued the read, as the historical information is really good Some chapters were truly eye opening, for example what the spread of Islam has to do with climatic aspects The cannibalism chapter is also noteworthy I liked the fact that Marvin Harris refrains from any personal judgement instead, he takes his approach very seriously to uncover correlations between culture and religion on the one hand, and climate, topography, economics, genetics, etc on the other hand I know very little about ethnology, so I could not say whether Mr Harris theses are controversial or up to speed But I found his book very intriguing Sometimes I didn t like the choice of language, but since I read this book in a translation, I couldn t say if it was the writer s or the translator s choices Also, the writing is very dense, and a fewpauses i.e paragraphs , or aeye friendly font line spacing would have helped One of the things I really appreciate about this book is that Marvin Harris does a great deal to illustrate that people around the world don t have what some might consider to be irrational or unusual food taboos because they are ignorant, but instead because it makes sense in their situations I would agree that humans are generally very rational and that it is perhaps very ethnocentric of us to immediately assume that folks are ignorant instead of acting in their best interests This book is f One of the things I really appreciate about this book is that Marvin Harris does a great deal to illustrate that people around the world don t have what some might consider to be irrational or unusual food taboos because they are ignorant, but instead because it makes sense in their situations I would agree that humans are generally very rational and that it is perhaps very ethnocentric of us to immediately assume that folks are ignorant instead of acting in their best interests This book is from the 1980s though so it does state some things that other recent work will disagree with and even fails to predict shifts in our own culture have changed since the writing for example, manypeople find veganism to be a successful and fulfilling way of eating This is a well written and thoughtful introductory text for individuals interested in food taboos even our own and why people have them


About the Author: Marvin Harris

American anthropologist Marvin Harris was born in Brooklyn, New York A prolific writer, he was highly influential in the development of cultural materialism In his work he combined Karl Marx s emphasis on the forces of production with Malthus s insights on the impact of demographic factors on other parts of the sociocultural system Labeling demographic and production factors as infrastructure, Harris posited these factors as key in determining a society s social structure and culture Harris earliest work began in the Boasian tradition of descriptive anthropological fieldwork, but his fieldwork experiences in Mozambique in the late 1950s caused him to shift his focus from ideological features of culture, toward behavioral aspects His 1968 history of anthropological thought, The Rise of Anthropological Theory critically examined hundreds of years of social thought with the intent of constructing a viable nomothetic understanding of human culture that Harris came to call cultural materialism.Cultural materialism incorporated and refined Marx s categories of superstructure and base Harris modified and amplified such core Marxist concepts as means of production and exploitation, but Harris rejected two key aspects of Marxist thought the dialectic, which Harris attributed to an intellectual vogue of Marx s time and, unity of theory and practice, which Harris regarded as an inappropriate and damaging stance for social scientists Harris inclusion of demographic dynamics as determinant factors in sociocultural evolution also contrasted with Marx s rejection of population as a causal element.Marvin Harris early contributions to major theoretical issues include his revision of economic surplus theory in state formation He also became well known for formulating a materialist explanation for the treatment of Cattle in religions in Indian culture Along with Michael Harner, Harris is one of the scholars most associated with the suggestion that Aztec cannibalism occurred, and was the result of protein deficiency in the Aztec diet An explanation appears in Harris book Cannibals and Kings Harris also invoked the human quest for animal protein to explain Yanomamo warfare, contradicting ethnographer Napoleon Chagnon s sociobiological explanation involving innate male human aggressiveness.Several other publications by Harris examine the cultural and material roots of dietary traditions in many cultures, including Cows, Pigs, Wars, and Witches The Riddles of Culture 1975 Good to Eat Riddles of Food and Culture 1998 originally titled The Sacred Cow and the Abominable Pig and his co edited volume, Food and Evolution Toward a Theory of Human Food Habits 1987.Harris Why Nothing Works The Anthropology of Daily Life 1981 Originally titled America Now the Anthropology of a Changing Culture applies concepts from cultural materialism to the explanation of such social developments in late twentieth century United States as inflation, the entry of large numbers of women into the paid labor force, marital instability, and shoddy products.His Our Kind who we are, where we came from, where we are going 1990 surveys the broad sweep of human physical and cultural evolution, offering provocative explanations of such subjects as human gender and sexuality and the origins of inequality Finally, Harris 1979 work, Cultural Materialism The Struggle for a Science of Culture, updated and re released in 2001, offers perhaps the most comprehensive statement of cultural materialism.Over the course of his professional life, Harris drew both a loyal following and a considerable amount of criticism He became a regular fixture at the annual meetings of the American Anthropological Association where he would subject scholars to intense questioning from the floor, podium, or bar He is considered a generalist, who


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