This study focusses on the Khrushchev regime's attempt to reform domestic cooking as a part of its struggle for the communist way of life (kommunisticheskii byt) during the Khrushchev era (1956...Show moreThis study focusses on the Khrushchev regime's attempt to reform domestic cooking as a part of its struggle for the communist way of life (kommunisticheskii byt) during the Khrushchev era (1956—1964). Official Soviet publications (policy documents, cookbooks and women's magazines) are the primary sources to this study. The Khrushchev regime did indeed attempt to reform domestic cooking in order to fit it with communist ideals, such as the liberation of women and the organization of the Soviet population's nutrition according to scientific principles. It, however, also responded to the realities of Soviet daily life (e.g. the persistent shortages of foodstuffs).Show less
Since, as anthropologists and cultural critics have argued, food and food practices constitute a system of communication that conveys social meaning, food as a cultural and social practice and as a...Show moreSince, as anthropologists and cultural critics have argued, food and food practices constitute a system of communication that conveys social meaning, food as a cultural and social practice and as a literary trope provides insight into society and culture and the identities they produce. If we are what we eat, food is an important means to define and, more specifically, perform our identities. In a globalizing world, in which both people and products constantly travel, food follows migratory flows. When placed in a political, economic, and cultural context food functions as a boundary marker as well as a boundary crosser. This makes food a useful trope in postcolonial and other migrant literature in particular, as these novels explore the effects of migration and cultural encounters on the formation, negotiation, and performance of identities. Placing my reading of Desai’s postcolonial novel The Inheritance of Loss in the theoretical framework of food theories, I will argue that Desai uses food as a metaphorical instrument not only to deconstruct colonial identities, such as that of the Anglophile judge and his friends, and fixed ethnic identities, such as Biju’s, but also to imagine more fluid, multiple, migrant identities, such as Saeed Saeed’s, and to focus attention on unequal power relations and the fluidity of nationhood and national identity.Show less
