InternationalconferenceonculinarycultureMay2

EstonianLiteraryMuseumVanemuise42,Tartu

Organizer:LiisiLainesteCenterofExcellenceforEstonianStudies

Conferenceissupportedby:

IRG22-5“Narrativeandbeliefaspectsoffolklorestudies”,2015-2019

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ProgrammeTime:May2Place:EstonianLiteraryMuseum,Vanemuise42,seminarroomonthefourthfloor11:00–11:30ArrivalFirstsession11:30 WładysławChłopicki(JagiellonianUniversity)

Translationofmenus-labourofSisiphos,squaringthecircleormarryingwaterandfire?

12:00 EsterBardone,AnuKannike(TartuUniversity,EstonianNationalMuseum)Promotingvegetarianfoodinearly20thcenturyEstonianadviceliterature

12:30 EneVainik(InstituteoftheEstonianLanguage)WheredoestastemeetemotioninEstonian?

13:00–14:30LunchbreakSecondsession14:30 LiisiLaineste(EstonianLiteraryMuseum)

Nationalromanticismin21stcenturycookbooks15:00 DorotaBrzozowska(UniversityofOpole)

Culturalmeaningoffood15:30IvankaPetrova(BulgarianInstituteofEthnologyandFolkloreStudies)

TraditionalCultureandContemporaryEconomy:ConstructionofCulturalHeritagebyProductionandConsumptionofBread

16:00CoffeebreakThirdsession(inRussian)16:30 NataliaBunkevich(CenterofBelarusianCultureStudies,Languageand

Literature,AcademyofScience)ThebasicmechanismsofculturaladaptationamongvariousBelarusethnicgroupsontheexampleofdailydiet

17:00 LidiaBohan(DzerzhinskyDistrictCentreofCultureandFolklore)OntheuniquenessofethniccustomsandfestivefoodinBelarus:Pastandpresent

17:30 Discussion

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Translationofmenus-labourofSisiphos,squaringthecircleormarryingwaterandfire?WładysławChłopicki(JagiellonianUniversity,Poland)AsaregularcustomerofrestaurantsbothinmynativePolandasinothercountries(particularlyintheUS),Ihavealwayswonderedatthelowdegreeofcomprehensibilityofrestaurantmenusforaculturaloutsider.IhavenowcometotheconclusionthatthistendencyissystematicandhastodowithwhatVenuti(1995)hasdescribedasanecessaryforeignizationoftextsintranslationandothertranslationscholarsreferredtoasinherentuntranslatabilityofcertainculturaltexts(cf.aclassicalworkinPolishtranslationstudiesWojtasiewicz1956/1996).StillsomeofthereccuringproblemswhichhauntEnglish-languagemenusrequireexplanationastheydefinitelygobeyondthenecessaryforeignizationofthetranslatedtexts.Recentlyaculinarydictionary(Bartnicki2010)waspublishedinPolandtohelptranslatorsdealwiththeproblem.ThedictionaryprovidesEnglishtranslationsfornamesofdishes,drinks,typesofmeals,ediblesubstances,edibleandinedibleanimals,typesofrestaurants,kitchenutensils,measurements,aswellasverbsandadjectivesusedintheculinarydiscourse.Oddly,italsoincludesfoodtermsusedinfantasyliterature-theauthor'sfavouriteliterature(notably,heisalsothetranslatorofFinnegansWakeintoPolish).Iamgoingtodiscusssomeoftheexamplesofitstranslations.AspartofthedictionaryeditorialboardItriedtosupplementitwithsomeexplicitprescriptiveadvicefortranslators,thetencommandmentsforthetranslatorofPolishmenusintoEnglish,onwhatstrategiestousewhiletranslating.Theydidnotmakeittothefinalversionofthedictionary,butstillIthinktheyareworthdiscussingatthisinternationalforum,esp.becausemostoftheadviceseemsculture-independent.Thecriteriausedinformulatingthecommandmentswereasfollows:comprehensibilityoftranslation,borrowingsrestrictionbycriteriaofcomprehensibilityandconsistency.useofdescriptiveequivalentsincaseoflackofcomprehensibility,avoidingunintendedhumour(e.g.jajecznicapańskaasMaster’sscrambledeggsandnotthemoresuitable:gentry-stylescrambledeggs),avoidingunjustifiedomissions,droppingprepositions(typicalofPolishdishnames),andlastbutnotleast-indispensabilityoftranslationverification(surprisinglyneglectedinPolishmenutranslations).Bartnicki,K.2010.Słownikkulinarny[CulinaryDictionary].Krakow:Tertium.Venuti,1995/2008.TheTranslator'sInvisibility:AHistoryofTranslation.

London,NewYork:Routledge.Wojtasiewicz,O.1956/1996.Wstepdoteoriitłumaczenia[Introductionto

TranslationTheory].Warsaw:Tepis.

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Promotingvegetarianfoodinearly20thcenturyEstonianadviceliteratureEsterBardone,AnuKannike(TartuUniversity,EstonianNationalMuseum,Estonia)Thepaperaddressestheissuesofhealthyfoodandwell-beingaswellastheutopiandimensionofnutritionalandculinaryadviceliteraturebyturningtocookbooks,handbooksandmagazinearticlesofthe1900s-1930sinEstonia.Wefocusprimarilyontheadvocacyforvegetablesandvegetariandietinthecontextofrapidlymodernizingfoodculture.WewanttoexamineculinaryandnutritionaldiscourseoftheperiodthatfollowedtheexamplesofNordicandEuropeancountries.Theexistingpeasantculinaryheritagewasredefinedbyemerginglocalnutritionalandcookingexperts.Thelatter,inturn,shapedwhattodayisconsideredaprominentpartoftheclassicalEstoniancuisine.Foodofvegetarianoriginwasgivenhighvalueusingmoral,economicalaswellasscientificarguments.Variousexpertsadvisedhowtousemorevegetablesonthetablesuggestingthatthemodernkitchenshouldbecomealaboratoryinwhichaninformedhousewiferationallyappliesculinaryknowledgebasedonnutritionalscience.Inadditiontorecipesandsamplemenusseasonality,localityandhealthinessofvegetarianfoodwasstressed.Moreradicalapproachsawthefutureofthedietmainlyorsolelyinvegetarianfood,inutopianvisionsrawveganfoodwasrecommendedasthehealthiest,purestandmostlikelypreventingalldiseases.Althoughsomesuggestionsfromthatperiodwereneverfullyadaptedinpeople'severydayfoodculture,theculinaryandnutritionalheritagerepresentedinadviceliteratureisworthreconsideringinthecontextofcontemporaryfoodconsumption.

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WheredoestastemeetemotioninEstonian?EneVainik(InstituteoftheEstonianLanguage,Estonia)Ithasbeennoticedinmanylanguagesthatsometastetermsareusedinrelationtoemotion,inparticulartodescribeemotions(sweetlove,bitteranger)andtoaddresspeopleinaffection(howsweetofyou…)(e.gApresjan1997).ThecognitivelinguistE.Sweetserhasarguedthatthereisnosemanticconnectionnorinherentsimilaritybetweensweetnessandlovebutmetaphoricalmappingfromonecognitivedomain(Taste)totheother(Emotion).Sheadmits,however,analogyintheexperienceintermsofpleasantnessofboththesweettasteandtheemotionoflove(Sweetser1990:29).Theperceivedandcognizedanalogy/similaritybetweentasteandemotioninEstoniangoesasfarasthegeneralstructuringofbothofthedomainsonthebasisofthedichotomypleasantvsunpleasant(seeSutrop2002forthetastetermsandVainik2004fortheemotionterms).Inthepresentation,IwilldiscusssomeEstonianexamplesofemotionconceptualisationintermsoftastethatareconsideredtobemetaphoricalinnature.Besidestheexamplesoffigurativespeechwewillseethattheetymologyofsomeliteraltermsrevealsalsothattheconceptualmappingbetweentasteandemotionmustbetrulyancient(e.gthetermsviha‘anger’<-’bitter’,meeldima‘tolike’<-therootmeel-possiblyoriginatesfromawordwithmeaning‘sweet,honey’).Inconclusion:thetaste—emotionconnectionmightbemoredeeplyrootedthanthecognitivelinguistshavethought.Apresjan,Valentina1997.Emotionmetaphorsandcrosslinguistic

conceptualisationofemotion.CuadernosdiFilologiaInglesaNo618,179-195.

Sweetser,Eve1990.Frometymologytopragmatics.Metaphoricalandculturalaspectsofsemanticstructure.CambridgeUniversityPress.

Sutrop,Urmas2002.ThevocabularyofsenseperceptioninEstonian.PeterLang.

Vainik,Ene2004.Lexicalknowledgeofemotions:thestructure,variabilityandsemanticsoftheEstonianemotionvocabulary.TartuUniversityPress.

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Nationalromanticismin21stcenturycookbooksLiisiLaineste(EstonianLiteraryMuseum,Estonia)Inthispaper,IwilltakeadiachronicallookattheculinarytrendsinEstoniainordertoshedlightontheprocessofnation-buildinginpresent-dayEstoniareferringbacktothesocialideals,convictionsandstereotypeswidelyheldatthetimeoftheFirstRepublicofEstonia(1919–1939).Theidealisednotionsofthepastcreateadistinctatmosphereofnostalgiawhichisevidentindifferentwalksoflife,amongthemculinarytraditions.Irelymainlyontwosources:MariaLaidoner'sCuisine(2008;compiledonthebasisofnotestakendownfrompublishedcookbooksandhand-writtenrecipesfromthe1930s)andGiftsofTaste(2011).Thecommondenominatorthatbringsthesetwobookstogetheristhatbehindthemstandwomenwhohavehadanimportantstatusinthesociety.MariaLaidonerfulfilledtheroleofthefirstladyofthestateinthe1930sandEvelinIlvesisthewifeofthesittingpresidentofEstoniasince2006.ThebooksrepresentrespectivelytheperiodofthefirstRepublicofEstoniaandpresenttime(21stcentury).Thefactthatthesetwocookbooksarepublishedinthe2000s,butreferbacktothefirstRepublicofEstonia,pointsatafeelingofnostalgiathatthenationharbourstowardstheauthentic,Estoniancookingfirstadvocatedinthe1930s,combiningtherusticandnobleintoamodernandtrendywhole.Inadditiontothis,IwilltakeabroaderlookatrecentlypublishedEstoniancookbookstodescribethetendencyofpromotingtheabovementionedauthenticitythatmanifestsinpraisinglocalEstonianfoodandingredients.Theanalysiswillexaminhowthe“Estonianness”offoodwaysisconstructedinpresent-dayEstonia.IattempttoshowhowthesecookbooksredefinetheessenceoftheEstoniancuisine,linkingthelocalculinaryarttotheEstoniannatureandenvironment,promotingecologicalthinkingincooking,idealisingthecookingtraditionsoftheEstonianmiddleclass/eliteofthe1930s,andstressingtheimportanceoftheEstoniantraditions.

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CulturalmeaningoffoodDorotaBrzozowska(UniversityofOpole,Poland)Theaimofthepresentationistoshowuniversalandculturespecificmeaningsoffood,takingintoconsiderationdifferentrolesnutritiouselementsplayinhumanlife.ThecomplicatednatureofrelationsbetweenpeopleandtheirmealsisillustratedwithexamplesfromliteratureanditisbasedonPeonyinlovebookbyAsianAmericancontemporaryauthorLisaSee.ThebookmakesagoodexampleofthesubjectoffoodandcultureasthemainplotisconnectedwithtraditionalChineseoperathatinfluencedyoungwomentodieofstarvationbecauseoflovesickness.ThePeonyPavilion(Chinese:���;pinyin:Mǔdāntíng)isaplaywrittenbyTangXianzuintheMingDynastyandfirstperformedin1598,butitstillhasaveryactualmessagetotell.Peonyinlovecouldalsobeseenasbookaboutanorexia–aneatingdisorderillness.Wecanfindthereexamplesoffoodtreatedasanutritiouselement-vitalforstayingaliveorasapoison,asasourceofpleasureorsuffering,asawayofshowingpassionorfeelings,asasubjectofart–paintingsorpoems-andasmeansofcontrol,justtonameonlyafewoftheverycomplexwaysinwhichfoodhasfunctionedinsocieties–thetraditionalandmodern.Notonlyabundanceoffoodbutalsoitsdeprivationisavitalsubjectinthehistoryoflanguageandculture.

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TraditionalCultureandContemporaryEconomy:ConstructionofCulturalHeritagebyProductionandConsumptionofBreadIvankaPetrova(InstituteofEthnologyandFolkloreStudieswithEthnographicMuseum,Sofia,Bulgaria)Theworldspreadingtrendsforhealthynutritioncanbeobservedinourdaysontheexampleoftheexpandingofconsumerniche,orientedtothedemandforhand-madebread,producedinsmallbakeries.Smallentrepreneurs,ownersofsuchbakeriesIhavestudiedin2015,claimthatintheirprofessionalworkandthroughitsresultstheytendtofillthishealthyorientedandenvironmentallyfriendlyfoodniche.Butbesidesemphasizingtheuseofrawmaterialswithmaximumqualityinthepreparationofbread,theyapplyculturaltechniquestoconstructanimageofthebreadasculturalheritageinheritedfromthepastandtoconceptualizethemethodsandtechnologiesforitsproductionassocialactions,celebratedthe"returntotraditions".Theentrepreneursstagetheproductionandsupplyofaproductwithaveryhighsymbolicvalueexceedingandevenincommensurablewithitsmarketprice.Inpractice,smallproducersareincludedintheproductionofculturalheritage.Definitely,theculturalvaluationofhand-madebreadbythebakersaimsitseconomization.ThepaperpresentstheculturalstrategiesofsmallproducersofbreadinBulgariathroughwhichtheyconstructtheproductionandconsumptionofbreadasaculturalheritage.

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PresentationsinRussian:ОсновныемеханизмыкультурнойадаптациипредставителейразличныхэтническихгруппБеларуси(напримереповседневногопитания)НатальяБункевич(ГНУ“Центрисследованийбелорусскойкультуры,языкаилитературыНАНБеларуси”)СтратегииадаптацииповседневногопитанияпредставителейразличныхэтническихгруппБеларуси(украинцы,поляки,татары,выходцыизЗакавказья)внастоящеевремя(конецХХ–началоХХIвв.)заключаютсявследующем:1)ПопыткивыращиваниявусловияхБеларусимигрантамииздругихгосударствтрадиционныхдляниховощей,пряностей,сельскохозяйственныхкультур,которыхонипривезлиизродныхмест.2)ЗавозпривычныхпродуктовпитанияизРоссииинепосредственноизсамихэтническихрегионовпроисхождения.3)Налаживаниемигрантамипроизводстватрадиционныхпродуктовпитания,нетипичныхдляместногонаселения.Причемобъемыпроизводстватакихпродуктовпревышаютнуждысамихпредставителейданнойобщностиистановятсязаимствованнымибелорусами.4)Заменаэлементовтрадиционныхдлямигрантовблюднекоторымиингридиентами,болеедоступнымивусловияхБеларуси.5)ОсобенностизастольногоэтикетаупредставителейразныхэтническихгруппБеларуси.

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Обэтническомсвоеобразииобрядово-праздничногопитаниябелорусоввпрошломинастоящемЛидияБохан(ГУ“ДзержинскийрайонныйЦентркультурыинародноготворчества”)ПовседневноепитаниебелорусоввплотьдосерединыХХвекабылодостаточнооднообразным:некоторыеразличиябыливызванысезоннымиизменениями,особенностямирегионаисоциальнымипричинами.Разнообразиемиособымменюотличалисьтрапезы,связанныесцикламисемейныхикалендарныхобрядов.Можноутверждать,чтоэтническоесвоеобразиетрадицийпитаниябелорусовнаиболееяркопроявляетсявобрядово-праздничномпитании.Именнововремяподготовкиипроведениитакихобрядово-праздничныхтрапезподдерживаютсямежродственныеконтакты,происходитпроцесспередачикультурногоопытаисоциализацииличности.Втрадицияхпотребленияобрядово-праздничныхблюдможноотследитьпроцессысочетанияэлементовдохристианскихибиблейскихтрадиций,этнического,национальногоиуниверсальногочеловеческогоопыта.Современныетенденцииувеличенияразнообразия,составаиспособовприготовленияблюдпрактическинезатрагиваютмировоззренческихосновбелорусскогообрядовогопитания.Обрядово-праздничныекулинарныеустановкибелорусов,особеннонаселе,по-прежнемусохраняютэтническуюсамобытность.Наосновеэтническихтрадицийпитаниябелорусов,интеграцииихсэлементамикультурыдругихнародовБеларусивсистемеуниверсальныхбиблейскихподходовпроисходитформированиеиразвитиенациональнойкухни.Национальныеблюдаявляютсяосновойтрадиционнойкультурынарода,котораятранслируетсяследующимпоколениям.