The research at hand investigates how home is performed through foodscapes by focusing on the Turkish speaking communities in London. It is based on the premises that food has a strong connection to not just where home is, but how it manifests itself at different scales and registers of food activities in the ‘here and now’ of so-called migrant communities. Home is therefore taken as an act of dwelling that is both constitutive of and constituted by the specificities of the site of habitation. Based on Ingold’s conceptualisation of dwelling perspective, the research argues that the migrant skills deployed around food are trained and practiced in response to the environment of habitation (1993, 2000) as opposed to being imported as innate skills from the country of origin. Explored through the acts of eating, cooking, serving, sharing, celebrating and talking about food puissantly problematises the frameworks of host & guest migrants and home & host nations. Reflecting upon the constitution of home through food therefore has a double function: it liberates migrant homes from the geographical dominance of a past country where they are from and at the same time recognises the site-specific manifestations of their skills “within the current of their involved activity, in the specific relational contexts of their practical engagement with their surroundings” (Ingold 2000, p. 186). The economic, social, cultural and affective mobilisations of the members of Turkish Speaking Community in London display the dynamism and heterogeneity that is inherent to both food and home. The variety of the ways in which the ethnically and linguistically diverse members of this vaguely framed group relate to themselves, to each other, to the city and to the larger discourses of community and nation are explored in this research through performative and multi-sited ethnographic tools. From shopping together with the participants for the dinner ingredients to formal interview settings, from cooking along to temporarily managing an eating out establishment, practicing with and within the contexts of the participants contributed to the knowledge formation for this research. Three interrelated yet distinct foodscape clusters emerged out of this research: Restaurants, British Kebab Awards and the households. The term foodscape here aims at encapsulating the multiscalar, interconnected, always in-the-making and at times inconsistent practices and discourses that emerge in each of these sites. Even though all ethnographic encounters took place in London, in a seemingly singular site, the research gained a multi-sited character due to the different power dynamics, ethnographic requirements, and different imaginaries offered by each of these clusters. These three registers, in their heterogeneity, show that home, looked especially through the lens of food, appears to be re-creative, generative, tactical, site-specific, and multifold series of dwelling acts, rather than being the geographical elsewhere of a migrant. By means of food, the migrant becomes the skillful dweller, and London becomes home.

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The most succinct abstract of this thesis is the title itself. Nga Roimata O Hine-nui-te-po literally means the tears of Hine-nui-te-po (the guardian of dead). It is a phrase associated with death but not always with grief. Sadness is involved as the deceased is leaving the living but it can also imply joy as the deceased is returning home (Kainga) to the place of ancestral origin (Hawaiki). Death was and is seen as the focal point of Maori life. It was the axis around which the actions of the living revolved. It was a time of mourning but also a time of happiness as it witnessed the birth of an ancestor. This study firstly discusses traditional Maori death customs in relation to traditional Maori society. The topic has obvious limitations. The reliance on unverified records, often based on second-hand hearsay, is hopefully balanced, to some degree, by authenticated information and some material provided by recent archaeological reconstruction. Discussion with contemporary informants was also of valuable assistance. Secondly the thesis attempts to provide an under-standing as to why Maori culture has survived despite over one and a half centuries of intensive outside influence. The study of death in both its past and present Maori contexts points to the reason for the continuity of Maoritanga being held within Maori attitudes toward death. Maoritanga can only be understood via an appreciation of tangihanga. Maoritanga did and does have tangihanga as its very heart. Death was and is the centre of Maori life

Thesis (M.S.)--University of Wisconsin--Madison, 1964. / Title from title screen (viewed Mar. 27, 2007). Bibliography: l. 57-64. Online version of the print original.

Mobilität ist eine der Schlüsselerfahrungen unserer Zeit. Sie scheint im Gefolge technisch-ökonomischer und politisch-sozialer Veränderungen allumfassend geworden zu sein. Dabei verändern die Erfahrungen, die Menschen in und mit Mobilität machen, auch die Funktion und den Stellenwert ihrer Kulturen. Durch die anhaltende Mobilität werden Kulturen aus ihren traditionellen nationalen Verankerungen gelöst (werden also selbst mobil), die mobiler gewordenen Menschen sind aber mehr als zuvor darauf angewiesen, zur Bewältigung ihrer Erfahrungen auf ihre kulturellen Ressourcen zurückzugreifen (sie zu mobilisieren). Diese Ambivalenz von Kulturen in/der Mobilität ist für die Beiträge des vorliegenden Bandes erkenntnisleitend. Im Kontext der zahlreichen Publikationen zu den Themen Globalisierung, Migration und Kultur stellt das Potsdamer Forschungsprojekt insofern eine Besonderheit dar, als es linguistische und literaturwissenschaftliche, historische und systematische, empirische und theoretische Zugriffsweisen auf innovative Weise verbindet. Das besondere des hier leitenden Ansatzes besteht darin, dass hier nicht einfach Kulturen als geschlossene Systeme vergleichend gegenüberstellt werden, sondern Formen und Szenarien der interkulturellen Begegnung im Mittelpunkt der Betrachtung stehen werden. Diese Szenarien sind von ihrem Wesen bzw. ihrer Verfasstheit solcherart, dass sie mit Bezug auf eine nationale Kultur nicht mehr angemessen zu beschreiben wären. Sie stellen vielmehr Momente des Aushandelns nicht konvertierbarer kultureller Andersartigkeit dar, die zur Reflexion und Vermittlung mit der Eigenkultur zwingen.

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