Storytelling and meal experience concepts

ABSTRACT

The aim of this study is to explore how storytelling with local and regional origin can be used to develop meal experience concepts in restaurants. Focus is on Nordic food from the perspective of the experience economy. The first goal is to analyse the transformation of menus into experience concepts and dining areas into experiencescapes. The second goal is to investigate if storytelling activities in restaurants can lead to destination development. It is also reflected upon if meal experience storytelling in restaurants has implications for consumers’ everyday food consumption. Three cases in Sweden and Norway with different storytelling strategies are selected. In all these cases, the stories are unique, the places are linked to the stories and the personnel take part in the storytelling activities. The stories are easy to communicate and easy for the target group to connect to. The menus are linked to the story and are all based on local Nordic food culture and local food products. The menus are set and offered in experiencescapes that in various ways fit the stories. The concepts have contributed to the destinations with more visitors, more collaboration among businesses and increased media attention.     

Anthropology in the news? (Respond to this article at http://www.therai.org.uk/at/debate)

It is part of our informal culture of anthropology to complain about the way the media portray us, and yet there has been little systematic analysis of media representations of anthropology. I look at stories about anthropologists, stories that quote anthropologists and opinion pieces by anthropologists over a six‐month period in The New York Times. I conclude that biological anthropology and archaeology are over‐represented in these stories, and that the media portrays anthropologists primarily as authorities on exotic others abroad, or ritual behaviour at home. Anthropologists who write about neoliberalism and militarism have had difficulty getting into the high‐end mainstream media, where it is economists rather than anthropologists who are seen as experts on general human nature.     

One image,multiple nationalisms: Face to Face and the Siege at Kanehsatà:ke

Iconic news photographs, particularly those taken during wars and national crises, provide visual synopses of important historical events – events about which stories of triumph and tragedy are superimposed. In this paper, we systematically trace the appearances and discussions of a single, iconic image, given the moniker Face to Face, over time. In the twenty plus years since its initial publication, media discourses around the image referenced Kanien'kehaka /Mohawk, Indigenous, Quebecois and Canadian nationalisms. We conclude that discourses surrounding war and conflict imagery can be read as reflecting plural nationalisms and that while a dominant meaning can be projected onto such imagery, this is neither singular nor fixed.     

Fifty Hausa Folk-Tales

For police officers, much of the working day consists of telling stories about everyday policing and events. Although the study of narrative and storytelling in organizational contexts is an expanding area of research, the same cannot be said of the study of narrative and storytelling in a police context, which remains an under-researched, although not unexplored, subject of study. Using the work of management-narrative theorists such as David Boje and Yiannis Gabriel as a starting point, this article considers policing organizations and agencies as storytelling organizations. This is achieved through a literature review of the ‘storied’ nature of policing and the police use of storytelling in an organizational context. Thus, this reflective article contributes to the developing literature in the field by reviewing and mapping the literature, highlighting potential areas for future research.     

Storytelling as Method in Spatial Planning

Abstract

Drawing on the case of the Wageningse Eng in the Netherlands, this paper considers the role of “storytelling” within spatial planning practices. It moves away, though, from seeing it as merely a model of spatial planning, where “storytelling” is sometimes used to justify planners' ideals for the landscape, or a model for spatial planning, which pushes for a normative use of “storytelling” as a means of encapsulating local knowledge and the views of those who live in, and use, the landscape. Rather, the paper engages “storytelling” as a method for revealing how formal planning practices may be destabilized by more vernacular narratives seeking to subvert dominant discourses and processes. In doing so, it seeks to not only show the contested nature of participatory planning within the Netherlands, but also the ways in which narratives—as revealed via such a method—construct specific positionalities with real implications for notions of inclusivity within planning practices.     

The Conte-en-vers: Expanding Stith Thompson's X-File of Obscene Motifs

The conte-en-vers is a narrative dealing with bawdy subjects presented in verse form and with a certain elegance of expression that contrasts markedly with its licentious content. La Fontaine's Contes, provide material through which to explore bawdy stories that were circulating during the seventeenth century. Furthermore, La Fontaine's followers in the eighteenth and nineteenth centuries afford a rich source from which to glean information about erotic folktales current in France during that period. The conte-en-vers genre is of special significance to folklorists because the authors incorporated current folklore motifs into their tales, making of them an important, though neglected, repository of folklore during three centuries. The conte-en-vers provides a corpus which facilitates the task of filling in Stith Thompson's blank category of obscene motifs, X700-749 “Humor Concerning Sex.”     

Candid Lying and Precocious Storytelling in Victorian Literature and Psychology

By comparing Frances Hodgson Burnett’s A Little Princess (1905) with contemporaneous psychology and canonical literature, this article suggests that children’s literature complicates our understanding of nineteenth-century discourse about precocity. In much canonical literature of the Victorian period, the precocious child is an agent in a narrative of adult redemption. In Victorian child psychology, childhood storytelling was associated with lying and with moral insanity; adult stories are, implicitly, true by contrast. Both discourses thus reduce the precocious child to the role of agent in the tacit truth of adult stories; many such nineteenth-century scientific and literary studies of precocity are therefore, more essentially, studies of the adult reflected in the precocious child. A Little Princess, in contrast, is concerned with the experiences and perspective of its precocious child protagonist, Sara Crewe. Through this focus on the child herself, A Little Princess suggests that the position of the precocious child in contemporary discourse is a result of the threat she represents to the adult, and to the supposed truth of adult stories. Sara Crewe obviates the moral difference between adults’ stories and children’s stories, and between truth and deceit, upheld in contemporary psychology. She therefore undermines the difference between adult and child which informed debate about precocity in canonical fiction and psychology of the Victorian period. In A Little Princess, this transgression of boundaries is a productive, enabling, and even moral act.     

News Photographs and Environmental Agenda Setting

Who and what influences the issues that policymakers attend to is central to the question of how power is exercised in politics. This study builds upon research by Soroka that proposes an expanded model of agenda setting as a means to examine how the media influences issue salience for the public and policymakers. It expands on Soroka's model by investigating the hypothesis that photographic attention to environmental issues in the news media influences issue salience for the mass public and governmental decision makers. There is little research that substantiates the idea, but it is widely believed that photographs have influence on the policy agenda. I use a dynamic, multidirectional model to estimate whether the volume of news photographs, in addition to news stories, influences issue salience among the mass public and policymakers. Data are longitudinal and measures of attention are operationalized as the number of congressional committee meetings, concern for the environment as a “most important problem” in public opinion polls, environmental news stories in The New York Times, and environmental news photographs in Time magazine. Results suggest that photographic attention does influence environmental policy agenda dynamics in some counterintuitive ways that are distinct from the effects of the news stories. While news stories appear to increase public attention toward the environment, they have little influence on policymaker attention. News photographs, on the other hand, appear to drive congressional committee attention but elicit an ambivalent public response.     

Historical perspective: The British contribution to the understanding of neurocysticercosis

Neurocysticercosis, or brain infestation with the larval stage of Taenia solium, is the most common risk factor for epilepsy in many endemic regions of the world. Hardly any cases are seen in Western developed countries, including Britain. However, a sizeable number (n = 450) was seen among British soldiers returning from deputation to India, then a British colony, first reported by Col. MacArthur at the Queen Alexandria Military Hospital in 1931. Here, we review the influence of the perceptive observations of British Army medics on the understanding of the parasitic disorder. The majority of these people presented with epilepsy. Among the contributions of the army medics were establishing the diagnosis, initially by histological examination of subcutaneous and muscular infestation, and later by radiography, clarifying the prognosis and the role of medical and surgical treatments and uncovering the close relationship between the larval (cysticercosis) and adult (intestinal tapeworm) stages of T. solium.     

El laberinto espacio-temporal en dos relatos de El llano en llamas de Juan Rulfo

The pattern of Latin American Boom criticism developed by Donald L. Shaw established that Juan Rulfo's protagonists are universal, not regional. In this interpretative mode, espoused by Graciela B. Coulson and others, Rulfo's characters are viewed as powerless to alter their own destinies. Humans are dominated and doomed by the hostile natural world that surrounds them. However, through a detailed analysis of Rulfo's technique and the internal and external structure of two of Rulfo's short stories in El llano en llamas—“No oyes ladrar a los perros” and “Es que somos muy pobres”—a new theoretical framework emerges for the study of Rulfo's work. In these two stories, Rulfo imagines the llano as a space that individuals control through their personal choices and actions. This article proposes, therefore, that Rulfo's protagonists are not victims of their environment, but rather the perpetrators of its violence.     

Naming,Mnemonics, and the Poetics of Knowing in Vula'a Oral Traditions

For the Vula'a people of south‐eastern Papua New Guinea names are a way of knowing that is intimately linked to a particular mode of being. The ethnography of Vula'a naming practices presented here, and an analysis of their stories – traditionally known as rikwana – suggests that names are essential in the Heideggerian sense that they bring the past, present, and future into proximity and thus may be understood as a form of historicity. In certain contexts names are also powerful because they are implicated in the kinds of transformations commonly described by anthropologists as magical. Magical names link knowing and speaking with a vital aspect of Vula'a cosmo‐ontology known as iavu (heat).     

Not told by victims: genocide-as-story in Aboriginal prison writings in Canada, 1980–96

When criminalized Aboriginal peoples serving time in Canadian prisons wrote in penal presses, they often used genocide as a framework to discuss both their personal life histories and the colonial history that led to overrepresentation of Aboriginal peoples in prisons. Genocide, though, is not a straightforward idea, and the ways that Aboriginal prisoners wrote about genocide differed significantly from how scholars or politicians used the term. By interpreting these writings within Aboriginal storytelling traditions, this article illuminates the lived experience of genocide, how those experiencing incarceration viewed genocide within their belief structures, the ways that genocide became a critique against the Canadian government, and the spiritual basis for discussion of genocide. By reading Aboriginal prison writings as valuable intellectual pursuits, we can begin to interpret genocide within frameworks that differed from the insights from academia. First, genocide was experienced as part of both colonial and personal processes, meaning it was experienced at the community level and in personal violence in pre-carceral lives. Second, by telling stories of genocide, prisoners asserted their own survival, which reflected the goals of their organizations and functioned as a political critique against the Canadian government. Third, genocide became an identity-shaping force in the lives of criminalized Aboriginal peoples, which in turn shaped their experience of incarceration. Finally, genocide was not uniformly experienced, as it had important gendered differences. This article shows the nuance in prisoners' discussions of genocide by proposing a new way of interpreting genocide within Aboriginal history in Canada by analysing penal publications as part of Aboriginal storytelling traditions, what the author refers to as ‘genocide-as-story’.     

‘Circulating commodities’: reflections on the movement and meaning of shells and stories in North Australia and Eastern Indonesia1

As Victor Turner (1974) so eloquently argues, symbols have the capacity to move people, in both emotional and physical terms. In this article, I explore the power of certain kinds of symbols, namely shells (trochus shell, Tectus niloticus) and stories, to do just this. Stories, I argue, construct pathways for the movement of people and objects. Shells too also evoke (e)motion through their ability to signify specific spheres of exchange and the relationships, identities and values which circulate within these domains. Importantly, stories and shells not only suggest movement but are themselves entities which are moved between differently valued social and political contexts. As things which are defined in terms of their high exchangeability quotient, shells and stories, at certain times in their biographies, correspond to Appadurai's (1986) notion of a commodity. Through an exploration of the commodity status and circulation of both shells and stories within the broad ethnographic context of Maluku Tenggara, Indonesia, I aim to challenge some of the commonly held beliefs and stories which are transmitted via the Australian media and along other lines of communication about the so-called ‘problem’ of illegal Indonesian fishermen in north Australian waters.     

Avenging ‘Bridget’: Irish domestic servants and middle-class America in the short stories of Maeve Brennan

This article will examine the representation of Irish women servants in Maeve Brennan's short stories, first published in The New Yorker in the 1950s, and collected in The Rose Garden (2001). The Irish ‘Bridget’, the most publicly visible, if troubling, image of Irish womanhood in late nineteenth- and early twentieth-century America, has received much-needed attention from historians and social scientists in the last decade, and is a central figure in discussions of Irish women and diasporic identity in the American context. Drawing on this body of work, and focusing in detail on key stories from the collection, including ‘The Bride’, ‘The View from the Kitchen’, ‘The Anachronism’, ‘The Divine Fireplace’, and ‘The Servants’ Dance', I argue that Brennan's reimagining of the Irish Bridget can be approached as a form of feminist revisionism, as Brennan's stories enter into a charged dialogue with the history of imagining the Irish woman servant as an undesirable but necessary presence in middle-class American domestic culture. Brennan's self-reflexive reworking of this paradigm is informed by her work as a satirist for The New Yorker, and proves an effective means of writing back to this problematic history, as she takes up recognisable tropes and motifs from earlier representations of Bridget in popular and literary culture, and alters them in knowing and subversive ways.     

Stories of crossings and connections from Bawaka,North East Arnhem Land,Australia

This paper engages with Indigenous peoples' conceptualisations of borders, arguing that these unsettle dominant Eurocentric constructs of the border as terrestrial, linear, bound and defined through western legal frameworks. It does this by drawing on one aspect of the many storytelling experiences offered by members of the Indigenous-owned Yolngu tourism business Bawaka Cultural Experiences in northern Australia. We argue that stories told to visitors about multiple and diverse connections between Yolngu and Makassan people from Sulawesi, Indonesia, are intentional constructions which challenge dominant conceptions of Australia as an isolated island-nation. The stories redefine the border as a dynamic and active space and as a site of complex encounters. The border itself is continuously recreated through stories in ways that emphasise the continuity and richness of land and sea-scapes and are based on non-linear conceptions of time. The stories invite non-Indigenous people to engage with different kinds of realities that exist in the north and to re-imagine Australia's north as a place of crossings and connections.     

Laughing at a saint? Miracle and irony in the Vita Gangulfi prima

This article examines the Vita Gangulfi prima, a text which was frequently copied and widely circulated in the Middle Ages. It argues that the text can be understood as an ironic discourse on miracle stories in hagiographical texts: the central message of the Vita is that meek and penitential living leads to sanctity, and not the enjoyment of stories about miracles. At the same time, the Vita presents the reader to some extent with a performance of this idea. The reader who sees through to the Vita's ironic intent is encouraged to laugh at the saint and thereby comes to comprehend the very sin for which the various characters in the Vita are punished, while the text simultaneously depicts penitence as the way out of this sinfulness. The Vita's critique of miracle stories made an eccentric contribution to a discourse which was also carried on in a number of other hagiographical texts of the early tenth century.     

LESTER GRABBE AND HISTORIOGRAPHY: AN APOLOGIA

This response to Lester Grabbe's review of Th.L. Thompson's The Bible in History marks out substantial differences in their approach to history. It argues that Grabbe appears to overlook the book's intention to offer a critique of historicism and its rhetoric of objectivity. Particularly, Grabbe's understanding of the Bible as historiographical is disputed, and the understanding of social-historians and their concentration on Tendenz critique - a commonplace in ''second temple'' studies - is not shared by the author. Accepting a loss in both detail and accuracy, he rather recommends an approach which uses anthropological and archaeological insights, supplemented by the unwritten implications of texts, geo-political trends and intellectual history. Against Grabbe's strong objections, the necessity of caution in accepting the historicity of specific unconfirmed kings in the synchronisms of Judean and Samaritan kinglists, implied by 2 Kings, is re-asserted. On the other hand, Grabbe's charge of casting greater doubt on biblical texts in contrast to his treatment of extra-biblical texts is falsified by the author's Historicity of 1974 and subsequent known practice. He corrects Grabbe's misunderstanding of his treatment of the deity Yahweh, and, after objecting to the personally derogatory innuendoes of Grabbe's presentation of his understanding of early Judaism, he addresses the question of whether stories lie by addressing the rhetoric of story. In closing, a brief exegesis of Mark 7, 31-37 is offered as an illustration of how historicism has distorted biblical scholarship.     

REVIEWS

Storytracking. Text, stories, and histories in Central Australia. By Sam D Gill . Reason and Passion. Representations of gender in a Malay society. By Michael G. Peletz . They Make Themselves: Work and Play among the Baining of Papua New Guinea By Jane Fajans . Rethinking Visual Anthropology Edited by Marcus Banks and Howard Morphy . Not Even Wrong: Margaret Mead, Derek Freeman and the Samoans. By Martin Orans . Anyan's Story. A New Guinea Woman in Two Worlds. By Virginia Watson . Simbu Plant-Lore: Plants used by the People in the Central Highlands of New Guinea By Joachim Sterly . Vernacular Christianity Among the Mulia Dani: An Ethnography of Religious Belief Among the Western Dani of Irian Jaya. Indonesia. By Douglas James Hayward .     

Book Reviews

Letters from the Dust Bowl by Caroline Henderson Alvin O. Turner (Ed.), 2001 Norman, OK, University of Oklahoma Press 320 pp., $34.90 hardback ISBN 0-8061-33-3 hardback The American ‘Dust Bowl’ landscape of the 1930s has been etched into the global imagination through powerful narratives: Farm Security Administration photography (1935-43), Per Loretz's film, The Plow that Broke the Plains (1936), and John Steinbeck's Grapes of Wrath (1939). In the last quarter of the twentieth century, historians such as Donald Worster (1979) have constructed their own narratives of this time and place. Caroline Henderson's Letters from the Dust Bowl, edited by Alvin O. Turner, provides a counterpoint, in the form of a first-hand account and a woman's voice, to the news stories, government propaganda, and historians' analyses that construct our understanding of the Dust Bowl. Henderson's letters reveal not only the ‘real’ experience of living in that place during a particularly difficult time, but also the ‘before’ and ‘after’–what led these individuals to the Great Plains and what became of them afterward. Educated at Mt Holyoke, Caroline Henderson ventured out onto the panhandle of Oklahoma to homestead in 1907 as a single woman, who ‘hungered and thirsted for something away from it all and for the out-of-doors’ (p. 33). She met her future husband Will when she hired a crew to dig a well on her land. Letters from the Dust Bowl captures Caroline's transformation from an idealistic young woman to a woman ‘worn by years of struggle with land and life’. Caroline's ‘letters’ are an amalgamation of letters to family and friends, and letters and essays written for publications such as the Atlantic Monthly. Letters begins with Henderson's optimism and delight in both life and landscape. Caroline's early writings capture the excitement of homesteading, of marriage, of being a young mother. Her writings eventually shift from purely personal letters to family and friends to being a source of additional income. Drought and failed crops led Caroline to begin writing for publication in 1913; her first published article was on her first years homesteading. She became a regular contributor to Ladies' World magazine, as their ‘Homestead Lady’, until its demise in 1918.     

After-school Hours and the Meanings of Home: Re-defining Finnish Childhood Space

School children's use of their home during the after-school hours has become a controversial question in Finnish society. The article discusses cultural conceptions and uses of home as a specific space for children by comparing two different sets of empirical data: children's accounts of their after-school spaces and media debate on the same topic. Activated public concern in media accounts is analysed as a process of re-defining the properties of ‘proper places’ for children, whereas children's accounts are interpreted as expressions of local cultures. For the children, home is an ideal place for spending after-school time, while the public debate portrays the home as empty and children as lonely and unsafe. Definitions of home in after-school time are considered as part of a broader cultural process of re-defining contemporary Finnish childhood in which control turns out to be a crucial dimension of children's ‘proper places’.