Made available in DSpace on 2016-04-26T18:14:18Z (GMT). No. of bitstreams: 1 Luciana Teixeira Marostica.pdf: 814745 bytes, checksum: c9a8476dc035c8a20818ab6630822578 (MD5) Previous issue date: 2014-06-27 / This study aims at investigating and analyzing a gastronomic trend called comfort food. Known by researchers as the food that brings comfort, it is a trend that started in the US after the Second World War, but became popular in Brazil after 2006 and counter balances fast food and the rationality of functional food with its health benefits. This research tries to identify the range of possibilities for studies that consider food and the social relations related to the act of eating as a mixture of subjects, cultures and cooking. The evidence that cooking can be a way of communication for harmonious social interaction of men, having the act of eating as a pillar for it, is the main objective of this study, in addition to the analysis of intangible aspects of cooking such as culture and aesthetics, and today`s challenge of rescuing and recreating memories related to food and eating together. Such observations are approached under the crossbreding theory, developed by Pinheiro and Freyre, with an anthropological bias developed by Lévi-Strauss, Malinowski, Douglas, Harris and by the beginning of a new possibility of explanation towards the sensorial perception and the sensing, a way pointed out by Dória, Serres and Ferreira, and justified through studies by Maffesoli and Brillat-Savarin. The interlink of all these approaches allows the comprehension of a set of questions which are behind this environment of transformation, of the interplay of the natural and the cultural worlds, and which contains a lot of information, plenty of stimulus and different points of view / O presente estudo tem como objeto de investigação e análise a tendência gastronômica chamada comfort food. Conhecida por estudiosos de alimentação como comida reconfortante, esta tendência surgiu nos Estados Unidos depois da Segunda Guerra Mundial, mas se popularizou no Brasil a partir de 2006 e é um contraponto ao fast food (comida rápida) e à racionalidade dos alimentos funcionais, dos quais os benefícios à saúde são chamariz. A pesquisa busca identificar o campo de possibilidades para estudos que pensem a comida e as relações sociais ligadas ao ato de se alimentar como uma forma de fusão entre sujeitos, culturas e cozinhas. A evidência de que a cozinha possa ser um modo de comunicação para a convivência social saudável e harmoniosa entre os homens e que tenha o comer como eixo, é o principal objetivo deste estudo, além da análise dos aspectos intangíveis do cozinhar como cultura e estética, e do desafio atual de recriar e resgatar posturas e lembranças em relação à comida e ao comer junto. Tais observações são abordadas pela teoria de mestiçagem trabalhada por Pinheiro e Freyre, pelo viés antropológico desenvolvido por Lévi-Strauss, Malinowski, Douglas e Harris e pela abertura de uma explanação em direção à percepção sensorial e ao sensível, num caminho apontado por Dória, Serres e Ferreira e justificado através dos estudos de Maffesoli e Brillat-Savarin. O entrelaçamento de todos estes pontos possibilita a compreensão de um emaranhado de questões que estão por trás deste ambiente de transformações, de articulação do mundo natural e cultural e que contém muitas informações, muitos estímulos e diferentes pontos de vista

Placing coffee at the centre of its analysis, this dissertation reveals the intersections between consumption, culture, and the German Democratic Republic (GDR)’s involvement in the developing world. State planners took steps to promote coffee as a good consumed not only for its value as a stimulant but also for enjoyment. Enjoying a warm cup of coffee represented East Germans’ participation in socialist society, and in a global coffee culture. Moreover, by adopting and weaving the older ideals and traditions associated with coffee into its messages of a bright socialist future based on modernity, progress and culture, the ruling Socialist Unity Party (SED) used coffee as part of its long-term goals of reforming society along socialist lines. When a major frost destroyed two thirds of Brazil’s coffee trees in July 1975, causing world prices to quadruple by 1977, GDR planners faced a genuine ‘Coffee Crisis’ that challenged the state’s political well-being. The regime replaced the most affordable brand ‘Kosta’ with ‘Kaffee-Mix,’ a blend of 51 per cent coffee and 49 per cent surrogate. Vehement public rejection of the replacement necessitated the hasty conclusion of new trade deals to solve the supply problem, deals which brought the GDR into contact with the developing world in ways it had not anticipated. This project considers four case studies – the GDR’s coffee deals with Angola, Ethiopia, Laos and Vietnam, and I argue that these coffee deals reveal as much about the GDR’s engagements with the global south as they do about its own self-image as a modern state in a divided, yet globalizing world. The GDR consciously approached these relationships as an industrially developed nation needing to ‘guide’ these newly independent states toward (a socialist) modernisation. Furthermore, these trade agreements reveal the balance between pragmatism and ideology which characterized the GDR’s pursuit of coffee; ideology often informed state representatives and framed the negotiations, but pragmatic concerns generally found primacy throughout the process. The GDR invested heavily in these developing countries’ coffee industries, sending technical equipment, along with agricultural and technical experts to help these countries meet East Germans’ import needs. In Angola and Ethiopia, the GDR provided weapons for coffee, while contracts with Laos and Vietnam led to lengthy development projects to ‘modernize’ each country’s coffee industry. This investment in turn helped change the balance of the world coffee trade; the most striking example of this process was the explosion of the Vietnamese coffee industry through the 1980s, which ultimately made Vietnam the world’s second largest producer of coffee next to Brazil. The need for coffee in the GDR, then, sparked a specific expansion of its involvement in the Global South, a process that complicates scholars’ positioning of the GDR within international relations. The example of coffee and the trade agreements it spurred suggests the need to move beyond questions about the degree to which the GDR could overcome its diplomatic isolation, or the extent of East German autonomy from the Soviets, toward questions about the nature of East Germany’s own foreign policy agenda, how it saw itself in the world, and how it contributed to the processes of globalization. / Thesis / Doctor of Philosophy (PhD) / This investigation contributes to studies of post 1945-Europe and the Cold War by examining the culture, economics and politics surrounding the consumption of a single commodity in East Germany, coffee, from 1945-1989. Coffee was associated with many cultural virtues and traditions which became tied to the GDR’s official image of Socialism. When the regime’s ability to supply this good was jeopardized in 1975-77, the government sought out new sources of coffee in the developing, so-called ‘Third World.’ East Germany entered into long-term trade and development projects with countries like Angola, Ethiopia, Laos and Vietnam, to secure sufficient beans to supply its own population. These trade deals connected East Germany to a much broader, globalizing economy, and led to some lasting effects on the world coffee trade.

[pt] O alimento se encontra intimamente ligado aos sentimentos. Sentimentos de alegria, de celebração, sentimentos religiosos; sentimentos de superioridade ou inferioridade, quando é usado para marcar distinções na hierarquia social. A necessidade de alimentar-se sendo uma exigência vital pouco flexível quanto à freqüência e quantidade mínimas, se presta aos mais diversos atos de exercício do poder. O controle da comida sempre foi um meio de controlar a vida, e assim a subordinação e a conduta de outros seres humanos. As condições do Rio de Janeiro durante a República Velha permitem estudar como as elites urbanas emergentes, empenhadas em modernizar a cidade para, a através do seu novo aspecto, melhorar o prestígio do país no exterior desfazendo-se da imagem de nação antiquada, adotaram modelos franceses e ingleses de conduta e que papel coube à comida e à forma de comer nesse esforço proposto como civilizador. Esta tese examina os costumes alimentares do ponto de vista da prática gastronômica, estabelecendo a história dos principais elementos da cozinha refinada, em particular do restaurante e do termo gastronomia, para, a seguir, analisar o destino que esta importação francesa teve no Rio de Janeiro da República Velha. / [en] Food is intimately related to feelings. Feelings of joy, of celebration, religious feelings; feelings of superiority or inferiority, when used to express distinctions in the social hierarchy. The need to be fed being a vital requirement with almost no flexibility with respect to the minimum frequency and quantity of intake, lends itself to be used in a variety of acts that demonstrate power. The control of food supply has always been a means to control the way other persons live, and in that way obtain the subordination and control of the conduct of human beings. The conditions prevailing in Rio de Janeiro during the period of the Republica Velha (Old Republic) allow the study of the ways of the emerging urban elites, that bent on modernizing the city, hoped to use its renewed looks to help discard the image of an outdated country in which Brazil was held abroad. And in that study detect the role played by food and eating manners in that supposedly civilizing undertaking. This thesis examines the eating customs from a gastronomic point of view, establishing the history of the main elements of a refined cookery, especially that of the restaurant and of the word gastronomy itself. Following those finding the thesis turns to the analysis of the fate of that French import in Rio de Janeiro of the Republica Velha. / [fr] Laliment est intimement lié aux sentiments. Sentiments de joie, de célébration, sentiments religieux; sentiments de superiorité ou dinfériorité quand il est employé pour marquer des distinctions dans la hiérarchie sociale. Le besoin de se nourrir est une exigence vitale peu flexible quant à la fréquence et à la quantité minimales, et ainsi se prête aux plus divers actes de lexercice du pouvoir. Le controle de la nourriture a toujours été un moyen de controler la vie, et de là la subordination et le comportement des autres êtres humains. Les conditions de Rio de Janeiro pendant la República Velha (Vieille République) permettent détudier comment les élites urbaines émergentes, dediées à moderniser la ville pour permettre par son nouvel aspect daméliorer le prestige du pays à lexterieur en abandonant limage dune nation dépassée, ont adopté des modèles français et anglais de comportement, et quel rôle la nourriture et la façon de manger ont joué dans cet effort dit civilisateur. Cette thèse examine les habitudes alimentaires du point de vue de la pratique gastronomique, tout en établissant lhistoire des principaux éléments de la cuisine raffinée, particulièrement du restaurant et du terme gastronomie, pour ensuite analyser le destin de cette importation française au Rio de Janeiro de la Vieille République.

Continuous Curatorial Conversations is a practice-led exploration of conversation, both as a medium and as a tool for capturing supplementary histories of the curatorial. The primary question of this research project is how the medium of conversation can be explored to write supplementary histories of the curatorial which thus far have been omitted from extant publications on the subject. Three important sub questions guide this exploration. First, what is and has been the role of conversation within the curatorial? What are the possibilities and limitations within the medium of conversation? What roles do conviviality and hospitality play within the process of conversation? This thesis reflects upon a series of curated projects that explore the sp/pl/ace for curatorial conversation and also reviews a collection of one-to-one recorded conversations conducted by the author, including conversations with Alfredo Cramerotti, Hedwig Fijen, Mel Gooding, William Furlong and Sarah Lowndes. Sites of fieldwork include: the 54th Venice Biennale; Manifesta 8, The European Biennial of Contemporary Art; and Glasgow International Festival of Visual Art 2012. Through these projects and related recordings it unpicks the norms and possibilities of what and when one can record on the subject of the curatorial. The hypothesis of this study is that a great deal of curatorial activity is locked up in conversation, yet a disproportion makes it to the pages of the history of the field. Furthermore, in its clean transcribed form it misrepresents the fragility and nuance of the original exchange. The theoretical context of this research looks at Nicolas Bourriaud’s notion of Relational Aesthetics, the writing of Maria Lind and Paul O’Neill, with a focus on Audio Arts. A new methodology relating to curatorial conversation and its recording has therefore been identified as ‘critical conviviality’. The writing relating to Continuous Curatorial Conversations research takes the form of four books. The book ‘An Introduction’ comprises the PhD thesis and sits next to a bespoke online platform www.continuous-curatorial-conversations.org which hosts a selection of audio recordings collated during the research process. The books ‘Continuous’, ‘Curatorial’, and ‘Conversations’ unpack the lineage and context of Alexandra C.M. Ross’s practice and projects conducted during her research and are to be read in no strict order. The new knowledge resulting from this thesis and relating practice is the attention to the subtleties of conversation and its capture as it relates to the instigation, recording and presentation of semi-private matters in semi-public contexts.

Ma thèse se concentre sur la question de la transformation de la pratique du banquet classique face, d’une part, à la nouvelle situation sociopolitique découlant de l’installation des royaumes dits successeurs et de la dissolution des structures politiques classiques ;et d’autre part, face à l’intensification de ce que l’on appelle communément la « christianisation » du monde romain. Mes recherches concernent le monde romain occidental (Gaule, Italie et Espagne) à partir du moment où le discours ascétique oriental se diffuse massivement en occident dans la seconde moitié du IVe siècle, mettant fin à ce que Robert Markus appelle le « christianisme antique ». La question principale de ma thèse concerne le discours chrétien et ascétique qui porte sur les questions alimentaires et les réponses données par les groupes sociaux dont l’usage du banquet classique est suffisamment documenté. En l’occurrence les aristocrates (en ce compris les évêques), les communautés cénobitiques et le mouvement anachorétique. La seconde question abordée dans mes recherches est celle posée par la présence « barbare » et l’image du mangeur barbare en ces siècles de transition socioculturelle. Le terminus ante quem de mes recherches se situe à la fin du VIe siècle, en un monde romain désormais indubitablement transformé.<p><p><p> <p>La mia tesi si incentra sulla questione della trasformazione della pratica classica del banchetto nel confronto, da una parte con la nuova situazione sociale e politica dovuta all’insediamento dei regni post-romani, e, dall’altra, con l’intensificazione della cosiddetta “cristianizzazione” del mondo romano. La tesi riguarda lo spazio romano occidentale (cioè Gallia, Italia, Spagna) a partire dal momento in cui si diffonde la grande moda dell’ascetismo orientale dalla seconda metà del IV secolo. La questione principale della tesi, che occupa i capitoli tre e quattro, riguarda il discorso cristiano e ascetico sull’alimentazione e poi le risposte date dai gruppi sociali il cui uso del banchetto è documentato a sufficienza, in fatti specie gli aristocratici, il mondo monastico, e gli eremiti. I due primi capitoli riguardano, rispettivamente, la pratica del banchetto classico nella tarda antichità e la questione della presenza “barbara” e dell’immagine del mangiatore barbaro in quei secoli. La conclusione della tesi si colloca alla fine del VI secolo, in un momento in cui il mondo romano è indubbiamente trasformato.<p><p><p>My doctoral thesis concentrates on the question of the transformation of the classical banquet through the encounter with, on the one hand, the new sociopolitical situation due to the migration and installation of the new successor kingdoms ;and on the other hand, with the intensification of the Christianization of the Roman world. My research focuses on the Western Roman world (Gaul, Italy and Spain) from the moment in which the eastern ascetic discourse spreads widely in the West in the second half of the 4th century, causing what Robert Markus calls “The end of Ancient Christianity”. The main question of my thesis regards the Christian and ascetic discourse on food practices and the answers given by the social groups who’s uses of the banquet is documented enough. In this case, the aristocrats (within which the bishops), the monastic communities and the hermits. The second question taken into consideration in my thesis is the one presented by the “barbarian” presence and the literary image of the barbarian eater in these centuries of socio cultural transformation. The terminus ante quem of my research is placed at the end of the 6th century, in a undoubtly transformed Roman world. / Doctorat en Histoire, art et archéologie / info:eu-repo/semantics/nonPublished