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Reading Communities and Culinary Communities: The Gastropoetics of the South Asian Diaspora

Reading Communities and Culinary Communities: The Gastropoetics of the South Asian Diaspora positions 10:2 © 2002 by Duke University Press positions 10:2 Fall 2002 law, or the Bhutto regime, so my sisters and I would place ourselves in time by remembering and naming cooks. “In the Qayuum days,” we’d say, to give a distinctive flavor to a particular anecdote, or “in the Allah Ditta era.”2 If Suleri constructs an alternative (albeit equally class-marked) genealogy through cooking and food, she also makes it clear that such gastrophilic histories, which are in many ways peculiarly tied to conditions of diaspora and migration, are nonetheless saturated with the idioms of national belonging and national purity much like the heroic and relentless histories her father prefers. Migrants preserve their ties to a homeland through their preservation of and participation in traditional customs and rituals of consumption: “Expatriates are adamant, entirely passionate about such matters as the eating habits of the motherland.”3 Food, in the migrant/diasporic subject’s cosmos, becomes—whatever it might have been at its place of putative origin—tenaciously tethered to economies simultaneously and irreducibly national and moral.4 It is precisely through food, through the “poignancies of nourishment,” as she so evocatively puts it, that dramas of national and familial duplicity and devotion are enacted. http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png positions asia critique Duke University Press

Reading Communities and Culinary Communities: The Gastropoetics of the South Asian Diaspora

Roy, Parama
positions asia critique , Volume 10 (2) – Sep 1, 2002
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Publisher
Duke University Press
Copyright
Copyright 2002 by Duke University Press
ISSN
1067-9847
eISSN
1527-8271
DOI
10.1215/10679847-10-2-471
Publisher site
See Article on Publisher Site

Abstract

positions 10:2 © 2002 by Duke University Press positions 10:2 Fall 2002 law, or the Bhutto regime, so my sisters and I would place ourselves in time by remembering and naming cooks. “In the Qayuum days,” we’d say, to give a distinctive flavor to a particular anecdote, or “in the Allah Ditta era.”2 If Suleri constructs an alternative (albeit equally class-marked) genealogy through cooking and food, she also makes it clear that such gastrophilic histories, which are in many ways peculiarly tied to conditions of diaspora and migration, are nonetheless saturated with the idioms of national belonging and national purity much like the heroic and relentless histories her father prefers. Migrants preserve their ties to a homeland through their preservation of and participation in traditional customs and rituals of consumption: “Expatriates are adamant, entirely passionate about such matters as the eating habits of the motherland.”3 Food, in the migrant/diasporic subject’s cosmos, becomes—whatever it might have been at its place of putative origin—tenaciously tethered to economies simultaneously and irreducibly national and moral.4 It is precisely through food, through the “poignancies of nourishment,” as she so evocatively puts it, that dramas of national and familial duplicity and devotion are enacted.

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positions asia critique – Duke University Press

Published: Sep 1, 2002

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