Dietary acculturation for immigrant groups has largely been attributed to the "Westernization" of indigenous diets, as characterized by an increased consumption of unhealthy American foods (i.e., fast foods, hamburgers). However, acculturation and adoption of western dietary habits may not fully explain new dietary patterns among racial/ethnic minority immigrants. The immigrant diet may change in such a way that it elaborates on specific ethnic traditions in addition to the incorporation of Western food habits. In this paper, we explore the role that festival foods, those foods that were once eaten a few times a year and on special occasions, play in the regular diet of immigrants to the US. This paper will focus on the overconsumption of ethnic festival foods, which are often high in carbohydrates, animal protein, sugar and fat, as opposed to Western "junk" food, as an explanation for the increased risk of cardiometabolic disorders among new immigrant groups.

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Festival foods in the immigrant diet.

In summary, it can be stated that there are major differences in the characteristics, stresses and needs of patients from different social classs backgrounds. A single therapeutic approach determined by the values and biases of the psychiatric sub-culture will be applicable only to those patients who are most similar to the psychiatrist or psychotherapists. If the applicability of the treatment is used as criterion for the evaluation of

Assimilation of Japanese-Born Women in an American City

A half century of changing food habits among Japanese in Hawaii.

BACKGROUND

This article aims to better understand the definition(s) of ‘traditional’ food. The authors discuss and exemplify how this rhetorical concept is used in the specialist literature and in Norwegian public debate. The authors ultimately propose a set of central dimensions of traditional food and their relevance across various discourses.



RESULTS

After examining the use of the concept ‘tradition’ in scientific publications, the authors note that it is based on two main axes: time and know-how. These are interwoven in a ‘meaning’ dimension in the connection between time and culture, but also in a ‘place’ dimension that is systematically materialised in food. In order to better describe and understand the dynamic that emerges from the interplay of innovation and tradition, the article goes through the broadest use of ‘traditional food’ in public discourses, in national and regional newspapers, and in consumers' attitudes. There, the concept of ‘traditional food’ is used for both preserving historic values and renewing sense of identity.



CONCLUSION

The article can be regarded as an empirical example which elaborates the understanding of tradition in reflexive modernity. It concludes that the concept of traditional food is neither fixed nor finite but is a fluid and energetic concept which, based on the tensions between four central axes, can adapt to the discourses of preservation, moderation and innovation. © 2013 Society of Chemical Industry

The dimensions of 'traditional food' in reflexive modernity: Norway as a case study †

https://lib.dr.iastate.edu/cgi/viewcontent.cgi?article=16994&context=rtd

Immigrant identities in the rural Midwest, 1830-1925

T O THE savage as to the civilized man, there is nothing more important than what he eats and how he eats In his effort best to satisfy his hunger, man everywhere and at all times finds himself caught in a complex of cultural and institutional imperatives Furthermore, he is everywhere habituated to his customary food and the usual mode of satisfying his hunger It is this subjective force of habits, together with the inertia of social institutions, that gives to food habits a measure of permanence However, under certain conditions of human group life, man's food habits do change The introduction of a new mode of eating and production of food as well as an impact of commercialized foodstuffs and new modes of cultural life, all function to modify man's pre-established food habits In every instance the change is wrought by such external and impersonal forces as trade, rise in income, and the availability of different kinds of food, and by such subjective and personal forces as change in food tastes and in conceptions of social status By far the most important factor to be reckoned with is the disorganization of the traditional institutions as an incident to culture contacts and change; it unfastens, so to speak, the traditional and customary control over what man eats and how he eats A study of changing food habits is more than a problem in the field of nutrition, health, household economy and economics; it is a sociological problem as well Indeed, so complex is this phenomenon of changing food habits and so manifold are the problems associated with it, that its study by any highly abstract discipline reveals very little of its true significance The crux of the problem from a broader point of view seems to be to ascertain what has been the prevailing food complex of a given society and how this complex was maintained, to describe the processes through which changes have taken place in the traditional food complex, and to isolate the factors giving rise to the new food complex and food habits So conceived, the problem falls within the wider problem of culture change and the assimilation of people into the culture complex of a new society Within the framework of 'the dynamics of culture change, the present paper attempts to describe and analyze the changing food habits of the Japanese people in Hawaii In other words, the process of culture contact and change is the primary interest of the study1

Changing Food Habits of the Japanese in Hawaii

T O THE savage as to the civilized man, there is nothing more important than what he eats and how he eats. In his effort best to satisfy his hunger, man everywhere and at all times finds himself caught in a complex of cultural and institutional imperatives. Furthermore, he is everywhere habituated to his customary food and the usual mode of satisfying his hunger. It is this subjective force of habits, together with the inertia of social institutions, that gives to food habits a measure of permanence. However, under certain conditions of human group life, man's food habits do change. The introduction of a new mode of eating and production of food as well as an impact of commercialized foodstuffs and new modes of cultural life, all function to modify man's pre-established food habits. In every instance the change is wrought by such external and impersonal forces as trade, rise in income, and the availability of different kinds of food, and by such subjective and personal forces as change in food tastes and in conceptions of social status. By far the most important factor to be reckoned with is the disorganization of the traditional institutions as an incident to culture contacts and change; it unfastens, so to speak, the traditional and customary control over what man eats and how he eats. A study of changing food habits is more than a problem in the field of nutrition, health, household economy and economics; it is a sociological problem as well. Indeed, so complex is this phenomenon of changing food habits and so manifold are the problems associated with it, that its study by any highly abstract discipline reveals very little of its true significance. The crux of the problem from a broader point of view seems to be to ascertain what has been the prevailing food complex of a given society and how this complex was maintained, to describe the processes through which changes have taken place in the traditional food complex, and to isolate the factors giving rise to the new food complex and food habits. So conceived, the problem falls within the wider problem of culture change and the assimilation of people into the culture complex of a new society. Within the framework of 'the dynamics of culture change, the present paper attempts to describe and analyze the changing food habits of the Japanese people in Hawaii. In other words, the process of culture contact and change is the primary interest of the study.1

Jitsuiciii Masuoka

Papers

Changing Food Habits of the Japanese in Hawaii

Changing food habits of the japanese in hawaii