In advance of the next event on March 16th, UC Press author and distinguished anthropologist David E. Sutton gives readers a taste of his upcoming lecture, “‘Let Them Eat Stuffed Peppers’: An Argument of Images on the role of Food in Understanding Neoliberal Austerity in Greece.”
“We all ate it together,” was the claim of Deputy Prime Minister Theodoros Pangalos as he tried to explain the origins of the so-called Greek Crisis to an angry crowd of protestors back in 2011. This phrasing struck me at the time because it extends eating together, or “commensality,” into the domain of national politics. Such food imagery fit with my long study on the island of Kalymnos in the Eastern Aegean, where I had been filming people’s everyday cooking practices and writing about the sensory engagement of ordinary Kalymnians with their ingredients and with their kitchen environments, some of the themes that I explore in my book Secrets from the Greek Kitchen: Cooking, Skill and Everyday Life on an Aegean Island. I use my video ethnography of everyday cooking practices to open up questions of memory and transmission of cooking knowledge, tool use and the body, and the potential changes brought about by the advent of cooking shows in Greece. But most importantly in Secrets I try and give a sense of the ways that Kalymnian food culture shapes people’s larger attitudes, and how through their everyday discussions they create a shared food-based worldview, a “gustemology.”
In my talk at SOAS, “Let Them Eat Stuffed Peppers,” I will be continuing this exploration through a look at some of the ways food discourses and practices have developed over the past six years of the Greek Crisis. From debates over the relationship of eating, debt and responsibility, to the growth of solidarity practices such as the “Social Kitchen” movement and the “Potato movement,” to attempts by ordinary Kalymnians to return to past cooking and eating practices as a way of surviving the crisis, food has shaped understandings and responses to new conditions throughout Greece. I look at how certain foods have been associated with protest because of their connection to notions of Greekness, or because of their obvious foreign derivation. I also examine how Kalymnians are dusting off old recipes, and old foraging practices, to cope with times in which sources of livelihood that had been taken for granted for a generation are suddenly under threat.