PERIYAR UNIVERSITY Reaccredited with ‘A’ Grade by the NAAC Periyar Palkalai Nagar Salem – 636011 , Tamil Nadu

PERIYAR UNIVERSITY Reaccredited with ‘A’ Grade By the NAAC Periyar Palkalai Nagar Salem – 636011 , Tamil Nadu

Language in India UGC Approved Online Journal Serial Number 49042

ISSN 1930-2940 Special Issue January 2019

A Two Day National Seminar on Food is not Just a Curry: Raison d’etre of Food in Literature (FDLT-2019)

Organised by Department of English Periyar University Salem-636011

Editorial Board

Dr. V. Sangeetha Professor and Head, Department of English Periyar University Salem

Dr. B. J. Geetha Assistant Professor of English Periyar University Salem

Dr. K. Sindhu Assistant Professor of English Periyar University Salem

Dr. S. Boopathi Assistant Professor of English Periyar University Salem

Ms. S. Snekha Sri Assistant Professor of English Periyar University Salem

Prof. M. S. Thirumalai Language in India 11249 Oregon Circle Bloomington, MN 55438 USA

P. Joshua Gnana Raj R. Steffi S. Gangaiamaran A.T. Princy J. Subhiktcha M. Aravindh G. Hemanatchatra U. Maria Liny Jenifer M. Sripriya Ph.D. Scholars Deparment of English Periyar University Salem

Pull up a chair. Take a taste. Come join us. Life is so endlessly delicious - Ruth Reichl

Food is symbolic of love when words are inadequate-Alan D. Wolfelt There is no sincerer love than the love of food-George Bernard Shaw

PERIYAR UNIVERSITY Salem – 636011, Tamil Nadu, India NAAC A Grade - State University - NIRF Rank 90 Department of English

From the Editors’ desk… Luciano Pavarotti says, “One of the very nicest things about life is the way we must regularly stop whatever it is we are doing and devote our attention to eating”. In this materialistic and tech savvy world, his words make little sense to the younger generation. Gone were the days when man did everything to earn his food. Today fast food has become the order of the day and food has lost its priority. But in a curious reversal, just when the western modernization is ready to pronounce humanity’s liberation from its constant food quest, the quest for food reappears to define our times. Whether the food quest is a constant search for the aesthetic or the authentic, for contemplation or entertainment, for study, or for staking moral and political positions, food continues to consume us. The Department of English strongly believes that food is the ingredient that binds humans together. Many have started writing and conducting seminars on food but not about food’s relevance to life’s experience; life turns out to be a background for food. Hence, this national seminar.

Dr. V.Sangeetha, Professor & Head . Dr. B.J.Geetha, Assistant Professor . Dr. K.Sindhu, Assistant Professor . . Dr. S.Boopathi, Assistant Professor . Ms. S.Snekha Sri, Assistant Professor Department of English

People who love to eat are always the best people- Julia Child

Contents

1. The Association between Food Additives and Learning Disabilities – A Review ... G. Hemanatchatra, Ph.D. Research Scholar and Dr. B. J. Geetha, Assistant Professor 1-3

2. Food, Morality and Beyond ... Joshua Gnana Raj, P., Ph.D. Research Scholar and Dr. B. J. Geetha, Assistant Professor 4-6

3. Self-Acceptance through Serving Food in Amulya Malladi’s Serving Crazy with Curry ... S. Lavanya, Assistant Professor of English and Dr. V. Sangeetha, Professor 7-12

4. An Aberration from the Ordinary-Scarcity as Seen in Grimm’s Children and the Household Tales ... Dr. K. Sindhu, Assistant Professor and J. Subhiktcha, Ph.D. Scholar 13-19

5. Determining the Symbolic Representation of ‘Food’ in Life and Literature ... R. Steffi, Ph.D. Research Scholar and Dr. V. Sangeetha, Professor 20-26

6. The Potentate Hunger and the Camouflaged Angel in Herta Müller’s The Hunger Angel ... Dr. S. Punitha 27-30

7. Representation of Food: A Study of Anita Nair’s Alphabet Soup for Lovers ... S. Kiruthiga, Ph.D. Research Scholar and Dr. B. J. Geetha, Assistant Professor 31-35

8. Food Practices in Perumpanatrupadai ... S. Aathirai Nallaal 36-40

9. Water as a Literary Device in Mahasweta Devi's Mother of 1084 and Water ... D. Kavitha, Ph.D. Research Scholar (PT) 41-44

10. Food – Lit- Kid – Connect –A Treatise on Food in Children’s Literature ... M. R. Devika, M.A. English, M.Phil. English, (Ph.D.) 45-51

11. Concept of Food Beyond Survival ... Elvina C M., M.A. English Literature 52-57

12. Food Be Thy Medicine and Medicine Be Thy Food ... K. Visalakshi, Assistant Professor 58-63

13. The Outrageous Power of Food in Preethi Nair’s The 100 Shades Of White ... S. Karthika, II M.A. English 64-67

14. Food as a Symbol in Kafka’s The Metamorphosis ... Arathi Unni, Research Scholar 68-71

15. Food in Media: As a Bridging Catalyst between Cultures and a Humanitarian Tool ... Sudharsanan, Dhanya. Assistant Professor 72-77

16. Magic of the Spices: Mythology in Chitra Banerjee Divakaruni’s The Mistress of Spices ... S. Jansirani, M.Phil. English Dr. B. J. Geetha, Assistant Professor of English 78-81

17. An Ecocritical Analysis of Ghosh's The Hungry Tide and Markandaya's Nectar In A Sieve ... Jenith. J., Assistant Professor 82-89

18. Psychological Reflection on the Role of Gustatory Emotions in Aimee Bender’s The Particular Sadness Of A Lemon Cake ... S. K. Jeya Vidya Shree, M.Phil. Research Scholar 90-96

19. Food for Thought: Is It Human Evolution or Feeding Evolution? ... K. N. Jayakumar, Assistant Professor 97-101

20. Food as a Challenging Factor in The Refugee by Pearl S. Buck ... P. Kalai Selvi, II M.A. English Literature Dr. B. J. Geetha, Assistant Professor of English 102-104

21. Food and Sexuality: A Critical Analysis of Leena Manimekalai’s Poetry ... Karunya Devi. P., II M.A. English Dr. B. J. Geetha, Assistant Professor 105-108

22. A Comparative Study of Food as a Necessary Crisis Depicted in Select Contemporary Poetry ... P. S. Kavin Molhy, II M.A. English Dr. B. J. Geetha, Assistant Professor of English 109-112

23. Food as an Imagery in Like Water for Chocolate by Laura Esquivel ... Kiruthika. S., II M.A. English Dr. B. J. Geetha, Assistant Professor of English 113-117

24. Stop Dieting for Life in Tennie McCarty’s Shades of Hope: The Program of Stop Dieting and Start Living ... Krithika. C., M.Phil. English 118-121

25. Food, Identity and Ethnicity in Salman Rushdie’s Grimus ... L. Raja, Ph.D. Scholar and Dr. K. Sindhu, Assistant Professor 122-124

26. Food and its Manifestations in Contemporary Indian Films: A Study with Reference to Malayalam Movie Guru ... M. Lakshmi, Research Scholar 125- 128

27. Cooking Home-food: Culinary Identity and Nostalgia in the Diasporic Stories of Chitra Banerjee Divakaruni ... Dr. Madhumita Barua (M. B.), Assistant Professor 129-133

28. Food – The Engineer of Mind ... Neethu Asokan 134-138

29. Dynamics of Cultural Cuisine and Rituals of Eating: Explorations of the Jewish Identity in Israel Through Amos Oz’s A Tale Of Love And Darkness and Judas ... Neha Soman, Ph.D. Research Scholar J. Pandeeswari, Ph.D. Research Scholar 139-143

30. Food and Literature Across the Ages ... A. Parthipan, Assistant Professor of English 144-147

31. Gastronomical Study of R K Narayan’s Select Fiction and Short Story ... Pavan B.P., Assistant Professor of English 148-152

32. Portrayal of Food in Select Works of Tamil and English Literatures ... S. Pavith, M.A. English Literature 153-161 ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Department of English, Periyar University, Salem vi

33. Analyzing the Perspectives of the British Empire on the Construct of Vegetarianism in India ... Sahaya Afra Johanna, I M.A. 162-166

34. Is Food Building the Relationship? Analysis Through Literature ... Pooja. A., I M.A. English Literature 167-170

35. Good Things Come in Small Packages with Reference to the Novel Charlie and The Chocolate Factory by Roald Dahl ... Dr. B.S. Arun, M.A., M.Phil., Ph.D., Assistant Professor 171-174

36. Food for Thought, Culture and Identity: A Study of Kiran Desai’s The Inheritance of Loss ... Dr. Prathibha Anne Baby, Lecturer 175-179

37. Desserts as Stress Reliever in Marian Keyes’s Watermelon ... Dr. K. Sindhu, Assistant Professor and A. T. Princy, Ph.D. Scholar 180-183

38. Food and Culture: Textual Analysis on the Representation of Food and Drink in African Literature ... Raga Sownthariya. K., II M.A. English 184-185

39. Food in Children’s Literature: An Analysis of Food and Culture in Roald Dahl’s Fiction ... Ms. Rajalakshmi M., Ph.D. Research Scholar 186-190

40. The Denial of Food and the so called Cultural Norm in Jhumpa Lahiri's The Lowland ... S. Snekha Sri, M.A., M.Phil., Assistant Professor V. C. Revathi, II M. A. English 191-194

41. Symbolic Significance of Selected Fruits in the Holy Bible ... Dr. A. Rosilda Manju, Assistant Professor 195-199

42. Healing Power of Food in Erica Bauermeister’s The School of Essential Ingredients ... Dr. V. Sangeetha, Professor S. Dhivya, II M.A. English Literature 200-202

43. Haute Cuisine of Memories: A Reading of Anita Nair's Alphabet Soup For Lovers ... Salma, A. S., Guest Faculty 203-208

44. Analysis of Food and Gender Roles ... D. Selva Abirami 209-212

45. Shakespearean Recipes ... J. Gangapriyadarshini, Research Scholar 213-217

46. Kitchen as a Battlefield in Manju Kapur’s Difficult Daughters: A Psychological Study ... Dr. T. Latha, M.A., M.Phil., Ph.D., Assistant Professor 218-221

47. Food as a Social Force in the Select Works of Mahasweta Devi ... U. Shankari, Ph.D. Research Scholar (PT) 222-225

48. Chocolate, Cookie, Pancake, etc.: A Fresh, New Recipe for Fear, Murder, and Detective Fiction ... Dr. Smita Verghese, Assistant Professor 226-232

49. Kitchen – the Real Companion ... Dr. V. Sangeetha, Professor and M. R. Sripriya, Ph.D. Research Scholar 233-238 50. Cooking as a Remedy for Stress in Amulya Malladi’s Serving Crazy with Curry ... Sophia Mary, Ph.D. Research Scholar, English 239-244

51. The Irish Famine Eviction: Destitution and Survival of Irish Migrants in Sebastian Barry’s Days Without End ... V. Suganya, Research Scholar (Ph.D.) Dr. B. Padmanabhan, Assistant Professor 245-250

52. Myriad Hues of Culinary Experiences in the Novels of Khaled Hosseini ... Susy Antony, Assistant Professor 251-254

53. Through the Door of the Castle in J. K. Rowling’s Harry Potter Series ... J. Swetha, M.Phil. English 255-258

54. Food Aesthetics in Literature: A Select Reading ... Dr. K. Thamizharasi, Associate Professor of English 259-264

55. Exploring the Power of Food as a Vehicle of Identity and Ethnicity... K. Unnamalai, I Year MA in English with Communication Studies 265-268

56. Hunger and Crime: An Analysis of Crimes Related to Hunger in Indian Literature ... Yadu R Krishna, M.A. English 269-271 57. Flavours of Malabar: The Love Story of Kareem Bhai And His Untold Kitchen Tricks in the Malayalam Movie Usthad Hotel ... Nivedita R Karun, M.Phil. Research Scholar 272-273

58. Kerala Food Cuisine: The Story of Joan’s Rainbow and the Multi-Layered Cake’s Exploration in the Malayalam Movie Salt N’ Pepper ... Niveditha B Warrier, M.Phil. Research Scholar 274-275

59. Politics of Food Culture: A Study Based on Advertisements ... Devi N., Research Student 276-279 60. Representation of Food in Media ... Kowsalya.V, II M.A., English and Dr. B. J. Geetha, Assistant Professor 280-282

61. Food as Personal Gratification and Public Insinuation ... Dr. V. Anbarasi, Associate Professor 283-288 62. Food and Social Difference in Purple Hibiscus by Chimamanda Adichie ... Dr. K. Sindhu, Assistant Professor of English K. Lydia, II M.A. English Literature 289-292

63. Tracing the Economy and Cultural Circuit through Food in Rohinton Mistry’s A Fine Balance ... Dr. K. Sindhu, Assistant Professor and R. Gunasundari, M.Phil. English 293-296 64. Food as a Literary Device in Lucy Diamond’s The Beach Café ... Somiya Soman K., Guest Lecturer 297-300

65. Soul Curry: Re-reading of Gourmet Rhapsody ... Dr. M. Shanthi, Associate Professor 301-308

66. Recognition and Identity through Culinary Art: Hassan Haji’s raison d’être in Richard C. Morais’ The Hundred-Foot Journey ... Dr. V. Sangeetha, Professor and A. Divya, M. Phil Scholar 309-311

67. Analyzing the Food Habits of Current Era with Reference to Ainthinai in Tamil Literature ... Dr. V. Sangeetha, Professor and R. Pathmapriya, M.Phil. 312-315 68. Food: A Source of Voice and Power of Northeastern Women in Mary Kom’s Unbreakable ... T.S.K. Shalini and S. Snekha Sri, Assistant Professor 316-318

69. Food Habits of Indians in Khushwant Singh’s Novel Delhi ... P. Kavitha and Dr. B. J. Geetha, Assistant Professor of English 319-321

70. The Unification of Family through Food in Afghan Culture in the Select Novels of Khaled Hosseini ... U. Maria Liny Jenifer and Dr. B. J. Geetha, Assistant Professor 322-326

71. Role of Different Delicious Dishes in Tamil Culture and Heritage ... Dr. K. Sindhu, M.A., M.Phil., B.Ed., Ph.D. and N. Karthik 327-329

72. The Role of Food in Domestic and Democratic Spaces: A Study through Narratives of Mulk Raj Anand ... S. Kannan and Dr. B. J. Geetha, Asst. Prof. of English 330-335

73. The Importance of Food and Drink in Paulo Coelho’s The Alchemist ... S. Suganya, Ph.D. Research Scholar and Dr. B. J. Geetha 336-339

74. A Study of the Governing Traits of an Animated Animal Chef in Brad Bird’s Ratatouille ... Dr. S. Boopathi, Assistant Professor 340-343

75. Food Diet for Transgender before Hormone Replacement Therapy... Dr. K. Sindhu, Asst. Professor and M. Aravindh, Ph.D. Scholar 344-352

76. Critical Control Point Analysis of Workers Uniform Used in Dairy Processing Plants: A Post-Modern Perspective ... R. Anil Kumar, Assistant Professor 353-358

77. Food and Entertaining All (Strangers and Known Persons) as Guests in Twin Epics: Silappathikaaram and MaNimekalai ... (Tamil) S. Bhuvaneswari, Ph.D. Research Scholar 359-362

78. Food in Relation to Culture in Mullai Land in Sangam Literature ... (Tamil) P. Gandhi, Ph.D. Research Scholar 363-369

79. Technical Terms for Grains and Food Technology in Dravidian Culture ... (Tamil) M. Ganesan, Ph.D. Research Scholar 370-375

80. Food Symbolism in Siddha Poetry ... (Tamil) M. Gomathy, Ph.D. Research Scholar 376-380

81. Food Tradition in the Rituals of Tamils of Sangam Literature ... (Tamil) R. Radhika, Ph.D. Research Scholar 381-386

82. Gift of Food to the Poor and the Needy in Select Sangam Literary Works ... (Tamil) M. Selvapriya, Ph.D. Research Scholar 387-391

83. The Culture and Tradition of Entertaining Guests - Known Persons and Strangers in TiruthonDar Puranam ... (Tamil) M. Thiagarajan, Ph.D. Research Scholar 392-396

84. Concepts and Ideas of Food in Akanaanooru, of Sangam Literature ... (Tamil) M. Umamaheswari, Ph.D. Research Scholar 397-402

85. Symbolism of Wine and Water in Salman Rushdie’s The Enchantress of Florence ... S. Prabhakaran, Ph.D. Research Scholar (Part-time) & Assistant Professor Dr. B.J. Geetha, Assistant Professor 403-406

86. Food Varieties Indicated by Sangam Literature for Marutham (Tamil) ... K. Kannan, Assistant Professor 407-412

87. Food Technology in Sangam Society (Tamil) ... P. Kulandaivelu, PhD. Research Scholar 413-421

88. Social Stratification and Food Culture among Tamils A Hisrorical Approach (Tamil) ... Dr. K. Mythili, Ph.D. Assistant Professor 422-427

89. Imaginary Food Culture and Technology in KalingaththupparaNi (Tamil) ... V. Sasikala, Ph.D. Research Scholar 428-434

90. Meat-Eating in Sangam Age and Contemporary Food Politics (Tamil) ... R. Silambarasan, Ph.D. Research Scholar 435-441

91. Relationship between Food and Medicine in Siddha Theraiyar's Epic (Tamil) ... Dr. R. Vasanthamaalai, Associate Professor 442-452

92. Regional Specificities Represented through Food in Malayalam Films: A Study Focused on Films Angamaly Diaries and Maheshinte Prathikaram ... Navami P and Amrutha K J 453-460

93. Food as an Example of Individuality in the Novel Chocolate by Joanne Harris ... Dr. P. Mohana, Ph.D. 461-466

94. Social Dislocation in the Novel The Edible Woman by Margaret Atwood ... T. Manimegalai, M.A., M.Phil. 467-472

95. Food in Religious Texts as in the Literature of The Holy Bible ... M. Jency Glory, II M.A. English 473-478

96. Psychological Perception of Food in Roald Dahl’s Charlie and the Chocolate Factory ... Dr. V. Sangeetha and S. Gracejuliet, M.Phil. Candidate 479-483

97. The Problems Faced by a Tribal Woman as Seen in Mahasweta Devi’s The Hunt ... S. Gangaiamaran and Dr. K. Sindhu 484-488

98. Food in Religious Texts ... Devapriya A R 489-494

G. Hemanatchatra, Ph.D. Research Scholar and Dr. B. J. Geetha, Assistant Professor ======Learning is the basic requirement for everything and one’s behaviour is the learning. Learning also reflects on individual’s cognitive process. The learning happened when individual involves in to the process. When they could not involve, learning is affected and so is the behaviour, cognition and personality traits. There are reasons for not involving; scientifically brain dysfunction is the major cause. The dysfunction leads to Learning Disabilities.

Learning Disabilities become an increasing focus of attention for many modern psychologists and educators. The rationality behind this reflects the acknowledged learning difficulties many students face. The debate addresses the necessity of making the educational process manageable and successful for every student, regardless of his or her individual learning abilities and styles. A great deal of work has been successfully gone into the investigation of the exploration of a little-known territory, to better define such Learning Differences as Dyslexia (reading difficulties), ADHD (Attention Deficit Hyperactivity Disorder) (Turketi 8) and other LD.

“Dyslexia refers to a specific difficulty in the area of reading. Other terms frequently used are severe reading disabilities, primary reading disabilities, specific reading disabilities, and word blindness” (Nakra 46).

Attention Deficit Hyperactivity Disorder has long been considered a Learning Disability called a Minimal Brain Dysfunction that results in the lack of concentration, impulsivity, restlessness and a way of processing information that is different from that of other learners (Turketi 9).

Learning disabilities is caused by genetic and environmental factors. Food is the major environmental factor that causes LD. In this review, analyse how food and the additives in them affects children and their learning. The food can also be remedial to Learning disabilities, some researchers find out that additive free diet act as remedial tool for LD children. Comparatively, taking additive food has high risk of ADHD than Dyslexia.

Food additives are chemical substances which are added to the food in order to make them attractive. It will enhance the taste, odour, flavour, appearance and nutritional value. These ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 G. Hemanatchatra, Ph.D. Research Scholar and Dr. B. J. Geetha, Assistant Professor The Association between Food Additives and Learning Disabilities – A Review 1

substances are always affecting our physical and mental health. “The relation between food additives and behaviour is evaluated rather considering the effects of additives increasing hyperactivity” (Gultekin et al 27). According to park Et al, “high intake of sweetened desserts, fried food, and salt is associated with more learning, attention, and behavioural problems” (Park et al 3) the food additives are one of the reasons for Learning and behavioural disorder. In 2018 researcher Dr. Holton has done a study in which he examines the effects of food additives on children with ADHD. After the intervention with 60 samples, he finds out that children consuming food without additives are showing improvement in their behaviour. They became attentive, their impulsivity has reduced. The scale of hyper activity, impulsivity, learning problems have reduced.

Spring and his colleagues had done a study on additive free diet for 6 hyperactive children. They surprised by the results that all the 6 children were shown the decreased rate of ADHD symptoms. Another study by Conners and his friends concludes after the experiment with 15 hyperactive children, symptom of hyperactivity decreased after following preservative and added colour free food. The same results was given by researchers matte and Gittleman, they experimented on eleven ADHD children.

On the whole, Behaviours are outward reflection of personality and are shaped by genetic and environmental factors. Nutrients, one of the environmental factors and consumed with foods, are indispensible elements for both prenatal and postnatal life to lead a healthy life at every stage of life and to demonstrate healthy behaviours (Gultekin et al 9).

Parents have predominant role in child’s health and behaviour. It begins right from the pregnancy period; mother has to avoid taking additive foods. If she does, it automatically affects the fetus. An article from the new Indian express indicates that, High intake of unsaturated fat and sugar during pregnancy causes Attention Deficit hyperactivity disorder in children with behavioural problems early in life. “The researchers assessed how the mothers’ nutrition affected epigenetic changes (or DNA methylation) of IGF2, a gene involved in foetal development and the brain development of areas implicated in ADHD - the cerebellum and hippocampus” For the healthy brain development and to avoid the risk of Learning Disability, every mother should intake sufficient vitamins, minerals, amino acids and fatty acids in order to thrive healthily. ======Works Cited

Gultekin, Faith. Husamettin Vatansev, et al. “The Effects of Food and Food Additives on Behaviors” International Journal of Health and Nutrition, vol.4 no.1 2013 pp. 21-29, Research Gate, https://www.researchgate.net/publication/236626781

“Junk food during pregnancy may increase ADHD risk in kids.” The New Indian Express, 18

Aug. 2016. The New Indian Express, http://www.newindianexpress.com/lifestyle/health/2016/aug/18/Junk-food-during-pregnancy- may-increase-ADHD-risk-in-kids-1510603.html

Nakra, Onita. Children and Learning Difficulties. Allied Publishers Private Limited, 2017.

Park S, Cho Sc, et al. Association between dietary behaviors and attention- deficit/hyperactivity disorder and learning disabilities in school-aged children. Elsevier Publication. 2012

Turketi, Natalia. "Teaching English To Children With ADHD” MA TESOL Collection. 2010 Pp.483, https://digitalcollections.sit.edu/ipp_collection/483 ======G. Hemanatchatra Ph.D. Research Scholar Department of English Periyar University, Salem [email protected]

Dr. B. J. Geetha Assistant Professor Department of English Periyar University, Salem

Joshua Gnana Raj, P., Ph.D. Research Scholar and Dr. B. J. Geetha, Assistant Professor ======Eating is necessary for survival. The element of food and relevant symbols has been as a read within the field of writing from the beginnings of time, it also gives an impact which can be both verbally and visually felt. Food is a theme of importance seen most in both the literatures written by women and those written for children. Mary Lamb is one such woman writer who had written tales, short stories, and poems for children. This paper intends to seek how of how Mary, sister of Charles Lamb had written poems based on food as a symbol. Mary sees food, as something different, she sees it not alone as a part of survival alone, but she with it views it to be as a port of moulding one’s own behaviour. Three poems of Mary are taken for analysis namely: “The Peach” (Lamb 1903 7), “Moderation in Diet” (Lamb 1903 123-125), and “Charity” (Lamb 1903 127-129) from the collection Poetry for Children.

“The Peach” (Lamb 1903 7) is a poem which almost includes autobiographical elements that are to be found within the life of the Lambs. There were seven children born to John Lamb Senior and Elizabeth Lamb of which only three survived, who were John Lamb Junior, Mary Lamb, and Charles Lamb. The first two lines of the poem states the family conditions which is written as: “Mamma gave us a single peach, / She shar’d it among seven” (TP 1-2); and this single peach which was divided amongst the seven, which was of a small share, it did flavoured so fine.

This effect of showing the happiness of one peach to be shared amongst seven, shows both the condition of how the Lambs had lived, at one point of their lives, before they earned a proper living through their art of writing. This also shows the child who reads this poem, to learn or know about the class divide, which cannot be understood by the child at a very young age, yet the poet had intended to write the poem in such ways and the poem still continued to show the love that a mother has for her children which is evident from the lines that there were written that, “The tear was in our parent’s eye;- / It seem’d quiet out of season; / When we ask’d wherefore she did cry, / She thus explain’d the reason:” (TP 9-12) the reply thus given by the mother was:

“The cause, my children, I may say, ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Joshua Gnana Raj, P., Ph.D. Research Scholar and Dr. B. J. Geetha, Assistant Professor Food, Morality and Beyond 4

Was joy, and not dejection; The Peach, which made you all so gay, Gave rise to this reflection:- (TP 13-16)

Here the word gay in line number 15 previously meant to mean happiness, thus Mary utilises old English in her poems. The poem finally ends, by Mary writing the present condition or stance by mentioning that always, “It’s many a mother’s lot to share, / Seven hungry children viewing, / … / As I this Peach was doing.” (TP 17-20) Thus this poem narrates the issue that the Lambs faced in the past and the last line shows the present sense, thus proving that the sight of the peach made Mary to remember the past life lived by her and her family.

“Moderation in Diet” (Lamb 1903 123) is a poem which moulds the child of how not to spend much money on food, but to also regulate and to have a considerable regard on one’s own ways of eating. The poem opens up first with a punch line on to stop the habit of drinking, where the first stanza begins by advising to a boy named Jim which is written as:

The drunkard’s sin, excess in wine, Which reason drowns, and health destroys, As yet no failing is of thine, Dear Jim; strong drink’s not given boys. (MiD 1-4)

Children are always fond of sweets, and for this addiction, to be moderated it is said by Mary that, “A sweet tooth in an infant’s head / Is pardon’d, not in a grown child” (MiD 23-24). This poem also reads out the universal behaviourism of elders giving children money so that they could buy what they desire and so Mary writes, “If parent, aunt, or liberal friend, / With splendid shilling line your purse, / Do not the same on sweetmeats spend” (MiD 25-27), and she also advises the children to go and buy books instead and she gives a reason for this by stating that, “They who their minds with knowledge sweeten, / The savour long as life retain” (MiD 31-32). Thus Mary points out the truth that it is better to quench the thirst and hunger of the mind, rather than to spend much money on food.

The final poem, “Charity” (Lamb 1903 127-129) talks about class divides, and makes children to attain the behaviour of sharing and finally become charitable. In the seventh stanza of the poem Mary writes to the children by addressing them as, “You eat, and you drink; when you rise in the mor / You are cloth’d; you have health and content” (Charity 25-26) in the next line she writes of how a child never knows what it is meant to be when one us unable to get or eat proper food. These lines may also imply to mean the ways that Mary had suffered during the times she spent in the ins and outs of madhouses, where she was sent due to she being affected of

Bipolar Disorder and which was the cause of her murdering her mother Elizabeth Lamb with a knife and so she adds the line by keeping in the mind the then treatment found in the madhouses by writing that, “And you never have known, from the day you were born, / What hunger or nakedness meant” (Charity 27-28). Thus she also adds the line to the poem as in to share food by writing, “Give thy bread to the hungry, the thirsty thy cup” (Charity 33); and she had also written that if, “Having two cloaks, give one (said our Lord) to the poor” (Charity 37); and she also writes this by including what the Lord had said in the Holy Bible and she also writes that, “This can only be practis’d by persons grown up, Who’ve possessions which children have not” (Charity 35). This line could have been included in the poem since this collection was read along with the guidance of the parents, so they can make their wards understand the poems in a better ways.

Thus all these four poems make the children to attain and share a responsibility to give, to have a moderation in diet, to quench the mind with knowledge, and to be charitable this makes Mary to give importance to food, and to say food not to be an ultimatum for survival alone, but to challenge and make children to eat in moderation, and share what they have. Hence Mary in her poems talks of food, yet goes a step further and beyond by inducing morality without moralising young readers much. Mary thus in these poems concludes the fact that eating is not necessarily an act of survival alone. ======

Work Cited

Lamb, Charles. The Works of Charles Lamb. Edited by William Macdonald. Vol. VIII, J. M. Dent & Co., 1903. XII vols. ======Joshua Gnana Raj P. Ph.D. Research Scholar Periyar University, Salem 636011 [email protected]

Dr. B. J. Geetha Assistant Professor of English Periyar University, Salem 636011 [email protected]

S. Lavanya, Assistant Professor of English and Dr. V. Sangeetha, Professor ======Abstract The concept of ‘Self’ is defined as a set of one’s characteristics that makes one different from others. Self-acceptance is a major factor that contributes to a psychological well-being of a person. Various cultural practices largely contribute to the formation of one’s ‘self’ and food is undoubtedly a basic identity marker. Food is as deeply connected to one’s psychology as it is to one’s culture. Food literature has garnered more attention in the recent times and many writers explore the possibilities of various themes connected with food. Amulya Malladi is one such author who projects food as a basic source of expression in her works. Her novel Serving Crazy with Curry is a story about Devi, a second-generation Indian immigrant in America who is a lost soul. Devi, a serial failure in her life, fails in the attempt to end her life. And worse, she is saved by the one person whom she avoids the most - her mother. Devi stops speaking because of her trauma and uses food as a means of communication. She serves crazy twists to the Indian traditional dishes over which the family bond and each of their craziness is brought to light and compromises are made. At the end of the novel Devi learns to accept herself with all her faults and begins a new life. The aim of this paper is to analyse how the process of cooking is used as a catharsis by Devi who emerges successful in her self-acceptance.

Amulya Malladi is an Indo-Danish novelist in English who is prominent for her diasporic writings. She has authored the following novels: A Breath of Fresh Air (2002), The Mango Season (2003), Serving Crazy with Curry (2004), Song of the Cuckoo Bird (2005), The Sound of Language (2007), A House for Happy Mothers (2016), The Cophehagen Affair (2017). All her novels offer a fresh perspective of Indian diasporas and their experiences in the alien soil ranging from social to personal. Amulya Malladi often uses food as a major trope in her works and Serving Crazy with Curry tops this list. The aim of this paper is to analyse how the process of cooking is used as a catharsis by Devi who emerges successful in her self- acceptance.

Devi is the quintessential misfit or black sheep of her family of overachievers. Her father, Avi Venturi is a successful businessman in Silicon Valley despite the fact that he has lost his right arm in the Indo-Pak War of 1965, when he was just twenty-nine years old. Devi’s sister Shobha is a Vice President of a software company. Devi’s grandmother Vasu served as a military doctor and she retired as a Brigadier. The only person whom Devi looks down in her family is her mother ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. Lavanya, Assistant Professor of English and Dr. V. Sangeetha, Professor Self-Acceptance through Serving Food in Amulya Malladi’s Serving Crazy with Curry 7

Saroj. Devi holds her in contempt for her being a housewife, for her blind adherence to traditional Indian values despite her immigration to America. Hence, she feels humiliated in front of her family as she is saved by Saroj. In order to take charge of her life, Devi feels the need to prove herself in something and she decides to take the place of her mother in the kitchen as she knows Saroj loves cooking and it is her passion. Devi defies Saroj by cooking fusion cuisine by adding twists to Saroj’s traditional Indian dishes. According to Freudian psychoanalysis, the unconscious realm of the human mind consists of fantasies, unfulfilled desires of a person. These desires come out in the disguised form through several mechanisms such as condensation, displacement, sublimation, symbolism and so on. Of these, ‘displacement’ is a common mechanism that is employed by everyone. According to Freud, displacement is “The substitution for an unconscious object of desire by one that is acceptable to the conscious mind” (Abrams and Harpham 248). This can be applied to the novel’s protagonist Devi’s predicament who tries to prove her mother wrong. Devi’s contempt of her mother not only comes from the fact that Saroj is a housewife but also that Saroj is partial in her love for her daughters. “The first time Saroj compared Shobha and Devi was when she was in labor with Devi” (Malladi 26).

Shobha’s birth was an easy one, a normal delivery and Shobha was very perfect as a baby. She came out within a few hours of labor, cried less, slept more and hardly disturbed Saroj. On the otherhand Devi’s birth was full of pain. The labor lasted for thirty-five hours and the doctor has to perform a C-section to pull her out. In complete contrast to Shobha, Devi cried more and became a handful for Saroj. Saroj never forgets to bring this up whenever she gets an opportunity. This pattern continued till Devi’s adulthood. Devi is constantly criticised by Saroj for her selection of non-Indian boyfriends, American lifestyle, and repeated lay-offs. “And each time something went wrong, Saroj thought how wonderful it would have been if Devi was just a little like Shobha....” (Malladi 29). This becomes the base for Devi’s hatred of her mother.

It is to be noted that Devi is highly conscious of her skin colour because of the White boy Dylan whom she has kissed for the first time in her life called her “A brownie slut” (Malladi 55). Devi came home crying and when she related the incident to Saroj, she burst out. Saroj even told her that she deserved the title for her cheap behaviour. Vasu scolded Saroj for her remark and the two started fighting. Seeing the fight, Devi ran away from the house but returned soon after meeting a church Father who changed her heart. This is the reason for Devi’s colourful love life which provokes Saroj to the core. She dates guys without any restrictions in the age, colour and profession.

Devi sees Shobha as her competitor because Shobha is clearly her mother’s favourite and this is why she starts an affair with Girish. Devi feels like an equal to her sister. Though she is not serious about Girish in the beginning, she falls for him. Devi gets pregnant but she does not want to get humiliated in front of her family and so she aborts the child. When Devi is sacked from her job, she could not take it anymore and she slits her wrists.

Despite all her faults, Devi is not a selfish person. She loves her family and she wants to mingle with them. But she does not know the way to do it. Her desire for cooking stems from this very reason – she wants to mix with the family. Devi is not aware of this until she feels the satisfaction for the first time in bringing her family together for dinner. The whole family is present almost every day to taste Devi’s crazy food preparations. Devi’s Psychiatrist asks her to keep a journal as Devi is not ready to talk yet. Devi chooses one of Saroj’s recipe notebooks as her journal. Saroj loves cooking and it is her only passion. By choosing one of Saroj’s notebooks Devi indirectly wants to steal the passion from her mother. Devi cooks fusion cuisine by adding twist to traditional Indian dishes cooked by Saroj. With each cook, Devi feels a change inside her.

The first crazy dish is the result of Devi’s anger caused by Saroj’s boasting – the role played by Saroj in saving her life. When Saroj asks Devi to have samosas and mint chutney, Devi enters the kitchen and prepares new chutney made of ginger, apricot, mint, and chipotle chilli peppers. When everyone praises Devi for her fusion chutney, she feels happy. “Pride swelled inside her and for the first time in a very long time she felt a small measure of confidence” (Malladi 72). The usage of chipotle chilli peppers reflects the anger Devi feels for Saroj and Devi names the chutney as “The Anti-Saroj Chutney” (Malladi 78), which is quite self-explanatory. From that point, whenever Devi wants to express her emotion she uses food as her medium.

Kitchen is almost a sacred place to Saroj and she never allows anyone to cook there. She is utterly helpless when Devi begins cooking in her kitchen.

Saroj lived in fear that Devi, Shobha, or even Vasu would put things away in the wrong place or ruin her perfectly managed kitchen. That was unacceptable and to avoid any kitchen mishaps, Saroj banned everyone from using her kitchen. She never said it out loud, but everyone knew anyway. (Malladi 70)

Devi feels extreme pleasure when she accidentally slips a spoonful of sugar on the kitchen floor and demolishes the herb pot of Saroj. All these actions are manifestations of Devi’s unconscious desire of outdoing her mother.

“The metaphorical meaning of food, which needs to be treated with care, therefore permeates into human relations creating similarities between food and human emotions” (Assella 132). Devi establishes a connection between her cooking and her emotions. The novel is written in third person narrative except Devi’s recipes which are in the first-person narrative. This emphasizes the importance of Devi’s cooking which purges her pain, anger, and suffering.

Devi’s “Cajun Prawn Biriyani” (Malladi 93) is the result of her wish to celebrate the obtainment of her driver’s license back. Saroj wants to cook Biriyani to celebrate the occasion. Devi intervenes and cooks her own celebratory dish which becomes an instant hit. Devi chooses prawns because Saroj disapproves the usage of prawns in her biriyani. The reason for Saroj’s disapproval is Avi hates prawns. As usual, Devi deliberately adds prawns in her Biriyani. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. Lavanya, Assistant Professor of English and Dr. V. Sangeetha, Professor Self-Acceptance through Serving Food in Amulya Malladi’s Serving Crazy with Curry 9

Ironically Avi who hates prawns is the first one to polish off his plate much to everyone’s surprise. Again, Devi gains an upper hand. Devi is unable to believe her culinary skills, “Was she creating her own identity by cooking her own kind of food? She didn’t know” (Malladi 134). When Devi contemplates suicide again, she is not able to implement her idea as she realizes that she has lot “to live and taste and explore” (Malladi 87) as her doctor said. Meanwhile the members of the family are spending time together and they are revealing their own craziness.

The choice of ingredients and the items she prepares indicates her desires – both hidden and expressed. “When she was angry, the food was spicy, when she seemed happy, there was dessert, and when she looked bored, the food tasted bland” (Malladi 77). The next crazy dish is “Grilled Chicken in Blueberry Curried Sauce” (Malladi 122) – the result of Devi’s anger over Vasu’s decision that she must go to India to see her hospitalised friend. Her very choice of large quantity of cayenne pepper – which is known for its hotness - reflects the anger she feels within. “Her chicken with blueberry sauce, served with fragrant cardamom rice, was peeling off the first layer of everyone’s stomach lining” (Malladi 119). After tasting this dish, Vasu puts hold on her plan and stays with Devi.

Devi’s love for Girish is also expressed in her cooking. When Devi prepares “Sooji Ladoos” (Malladi 148) for Girish, she waits for his remarks like a kid awaiting test results. Her ladoos are packed with nuts and they taste delicious. The very fact that she has selected a dessert item to cook for Girish indicates that she is still in love with him. When Girish praises them, she blushes like a teenage girl. She might have put an end to the affair but still she loves him and it is revealed through the dessert. It is because of this confirmation Girish splits from Shobha and moves to Oxford and hopes that Devi would offer him another chance.

The next crazy dish is “Lamb Clitoris” (Malladi 163) which is made by cooking lamb curry in the traditional way with all the spices in addition to the pomegranate as a twist. Devi cooks this dish when her secret is revealed to her family by her friend Jay who also happens to be her ex-boyfriend. Jay often tells that pomegranate is similar to clitoris, pink and succulent and hence she gives the name. The name of the dish is reflective of her sexual desires, her romantic relationships. It is to be noted that the lamb has a powerful Christian association. The lamb is usually offered as a sacrifice to Lord Christ and this can be compared to Devi when she sacrifices her baby for her family. She does not want to hurt her family anymore. When the news of her miscarriage is known to everyone, Devi expects Saroj to burst out but all Saroj does is to hug and comfort her. Nobody pressures her to tell anything regarding the loss of her baby. After this, Devi’s attitude towards Saroj change. Devi finally experiences her mother’s love for which she has longed for since her childhood. Saroj’s change indicates that she begins to accept her daughter as she is.

Devi’s closeness with Saroj is only increased when Devi allows Saroj to help her in making rasam powder. “For a moment Saroj thought Devi would refuse. She probably thought that she didn’t need her mother’s help and Saroj wanted so much to help” (Malladi 164). Devi ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. Lavanya, Assistant Professor of English and Dr. V. Sangeetha, Professor Self-Acceptance through Serving Food in Amulya Malladi’s Serving Crazy with Curry 10

makes rasam with flaky pastry on top and it becomes a hit. The important thing is Devi allows Saroj to make rasam and she only adds the pastry on the top. Until that day Devi has not allowed Saroj to help at all but once Saroj starts respecting Devi’s choices and accepts her, Devi’s hatred begins to dissolve. On the same day Avi and Saroj talk about their marriage and sort out the differences between them. Immediately after their re-union, Saroj takes over the kitchen from Devi. Devi simply obliges and hopes for Saroj. “Maybe now daddy will start appreciating her just as I have” (Malladi 179).

Devi finally speaks to Shobha regarding Girish and asks her forgiveness. After her final meeting with the doctor, Devi asks Avi to put her in a culinary school. Avi happily accepts her decision. When they return home, Saroj’s Dosa with Sambhar awaits them, Devi feels grateful and enjoys her mother’s dish. “My memories of Sunday morning of eating hot dosas with sambhar and pickle are vivid. I’m glad that I’m living here again so that I can learn to appreciate the one thing that I never did learn to do before: Mama’s impeccable south Indian cooking” (Malladi 212). Devi’s desire of hurting her mother dissolves the moment she realizes that her mother has loved her always and she feels stupid that she has not understood that before. The very fact that she favors Indian dish over her fusion cuisine indicates that Devi finally accepts her Indian roots and she is proud of her mother.

Devi’s desire of avoiding her mother results in the opposite. Saroj and Devi bond over cooking in the kitchen – their shared domain now – and this helps them dissolve their emotional hurdles too. Devi realizes that she will always have the influence of her mother in her own life. “Her food tasted different from her mother’s, but she had learned to cook from Saroj and that made Devi feel closer to Saroj in a way she never had before. Silence and the kitchen had brought them together, and it was a time and place that Devi had started to relish” (Malladi 133). Devi finally breaks the emotional wall that has stopped her from realising her worth. She has lost a baby, lost her job and lost her guy. But still she hopes for the better. Till then Devi has been struggling her whole life to be a perfect daughter to her mother, to be an equal to her sister but all in vain. In the end Devi understands that life is not perfect, and she has to make do with whatever she has. Devi takes responsibility for her failures, begins to respect her Indian roots, loves her mother more and above all she accepts herself with all her shortcomings. ======Works Cited

Abrams, M.H., and Harpham, Geoffrey Galt. A Handbook of Literary Terms. Cengage Learning, 2009. Assella, Shashikala Muthumal. Contemporary South Asian American Women’s Fiction: the “difference.” 2015. U of Nottingham, PhD Thesis. Malladi, Amulya. Serving Crazy with Curry. Ballantine Books, 2004. ======S. Lavanya Assistant Professor of English ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. Lavanya, Assistant Professor of English and Dr. V. Sangeetha, Professor Self-Acceptance through Serving Food in Amulya Malladi’s Serving Crazy with Curry 11

Sri Sarada College for Women Salem

Dr. V. Sangeetha Professor and Head Department of English Periyar University Salem [email protected]

Dr. K. Sindhu, Assistant Professor J. Subhiktcha, Ph.D. Research Scholar ======The aim of this paper is to explore and deconstruct the subtle role which food plays in Grimm’s fairy tales. In these tales, frequent representations of starvation and denial can be seen. These representations are said to stem from Grimm’s own personal life where he had to battle hunger pangs. Furthermore, widespread famine and poverty were also added reasons for incorporating such references in these tales. Grimm’s fairy tales are not only an actual representation of society as it was, it was also a way to weave morals into tales which would guide children later on in life. These tales dealt with complex plots such as wastage, saving for later and even the lengths and extents to which starvation would drive a person. In many such tales, there is a hint of cannibalism, indicating the dire state of affairs which prevailed in the society. Not only can deconstruction unmask the role of food in these tales, it can also shed light on the lifestyle that was reflected as a mirror reflects one’s reflection. There is more than meets the naked eye when it comes to these stories. Though they were intended for a younger audience, they have managed to accurately capture what drives a person, be it in the presence or acute absence of food. Not only does it serve as a temptation, it also brings forth the underlying malice within certain characters.

The importance of food is manifold-not only does it sustain life, but also enables man to carry out his everyday tasks with ease. In the absence of food, man’s life becomes chaotic and he runs from pillar to post just to scrap through. People live and work for the sole purpose of each and every single day’s meal. Food binds man together- important functions uniting friends and family alike are linked by food.

Food is the nexus, connecting man to the society. It can be seen that sharing of food can develop a sense of care and love among people. It can provide a transition for man to relax from the cares and worries of his life. Be it a rich business magnate or a poor roadside beggar, man’s ultimate aim is to secure a day’s meal.

Food symbolizes several emotions like love, comfort, as stress buster, memory, as reward or power. People turn at least once in their life to satisfy any of these feelings with food. Only for ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. K. Sindhu, Assistant Professor and J. Subhiktcha, Ph.D. Research Scholar An Aberration from the Ordinary-Scarcity as Seen in Grimm’s Children and the Household Tales 245

food people give up their time with family, for friends, their character etc. People spend their life struggling to earn, isolating themselves away from their loved ones just for a day’s meal and to make their life satisfactory. It all begins with food.

The need for food makes our society competitive and materialistic. They undergo lots of difficulties and pains in their working area, they accept everything for to fill their stomachs. People are found to bear lots of pain and struggle in their professional environment, all because they realize it is the only way to survive. However, this could be the reason for the old saying that one never forgets the man who served them a meal. Only the struggling understands the true value of pain, the pain of poverty. Nevertheless, it can be perceived that the acute pang of hunger is felt by the poor and hungry than the rich.

A man can bear his hunger only to a certain limit and if he finds or realize a way to satiate himself, he may do anything for it. It is evident from Grimm’s Fairy Tale ‘The Starving Children’ published in his first edition of Children and the Household Tales in which the plot describes a mother who was hungry and loses her mind enough to make her choose her daughter as her meal. The tale thus brings out the reality that hunger can make man forget relationships or any sort of emotional attachments.

Hunger can turn a normal person wild making them does anything tragic or disastrous for food. In today’s society, it is witnessed that several of the farmers kill themselves as they are unable to feed their family. The recent damage caused by the ‘Gaja’ cyclone in Tamil Nadu and Kerala floods has wreaked havoc in the lives of people. The newspapers are plagued with families ruined and the struggle to consume even a single meal. When the breadwinner of a family is affected, it results in undue burden being heaped on the shoulders of other family members.

When Grimm’s father had an untimely death, a similar fate was in store for the family. They were pushed on the brink of starvation and this could have resulted in hunger and starvation being included as key themes in several of his short stories. The world has seen several of men going to war and even nations waging bloody battles killing each other for the sake of food. It can be observed that a person becomes a thief, a murderer or any other degenerate criminal element for the sole sake of hunger and starvation.

The stark example for this aspect is Jean Valjean in Les Misérables. He is branded as a thief for stealing a mere loaf of bread to save his family from hunger. In spite of protesting, he was jailed and suffered for an extended period and languished behind bars. Likewise, the current society has witnessed the murder of Madhu, a tribal man from Kerala who was beaten to death for stealing some food. Hunger can be seen as a driving cause for most of the crimes in society. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. K. Sindhu, Assistant Professor and J. Subhiktcha, Ph.D. Research Scholar An Aberration from the Ordinary-Scarcity as Seen in Grimm’s Children and the Household Tales 246

Even the carnivorous animals are tame when they are stomach full, nevertheless they are provoked and are ferocious when hunger strikes them. Similarly, hungry people are unable to think about others. They forget themselves when they are hungry and resort to extreme measures which often lead to deadly consequences.

Should the man be blamed? Should his motive be blamed? Or should the driving psychology behind his hunger be blamed? It is still difficult to ascertain which is right or wrong when it comes to these issues and society faces a dilemma. It is frightful to see a starving child who is unaware of what is happening to it and neither can they react however the worse sight is a starving man who has developed vampire instincts. For a hungry man, even a muddy or murky pool of water can appear as ambrosia due to his need to satiate himself.

Rakhi Chakraborty, in August 2014, has mentioned in her article ‘Your Story’ that one of the deadliest famine massacre was in 1943 when three million people died due to starvation and the others resorted to eating grass and human flesh to survive and satisfy hunger. People can stoop to such extreme levels when they come face to face with hunger.

Grimm’s fairy tales abound with themes of hunger and starvation. In the story ‘The Robber Bridegroom’, the dread of cannibalism by hungry men are clearly revealed. “A band of drunken thieves drag home a young woman, force her to drink three full glasses of wine "one white, one red, one yellow," tear off her clothes, and finally, they "chopped her beautiful body into pieces, and sprinkled them with salt” (Grimm 202).

Similarly, in the tale ‘Brother and Sister’ the children, they do not even get good food a day. They worried that, “Our meals are the hard crusts of bread that are left over; and the little dog under the table is better off, for she often throws it a nice bit. May Heaven pity us.”(Grimm 67).

In ‘One Eyes, Two-eyes and Three-eyes’ the girl with the two eyes were tortured by not giving her good and enough food. She cried and cried in hunger and this can be proved through ““Have I not reason to weep, when I have two eyes like other people, and my sisters and mother hate me…and give me nothing to eat but the scraps they leave? To-day they have given me so little that I am still quite hungry”” (Grimm 585). Making her starve was the only way to torture the two-eyed girl. According to Grimm the worst punishment was making people to go hungry. The other two sisters waited for her with the small amount of food and they were eagerly waiting to enjoy how she was suffering from hunger.

These are only a few illustrations of Grimm’s grasp of what hunger and food can make a person do. Though food might seem as an inconsequential element in fairy tales, Grimm has ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. K. Sindhu, Assistant Professor and J. Subhiktcha, Ph.D. Research Scholar An Aberration from the Ordinary-Scarcity as Seen in Grimm’s Children and the Household Tales 247

highlighted aspects of gluttony and cases where a dearth of food has resulted in calamities. Grimm has explored both aspects by weaving moralistic strains for children to abide by.

They are taught neither to be greedy nor to be lured by food, not should they waste food as there might be a time when they might face an acute shortage of food. Since these stories were aimed at moulding young minds, Grimm brothers wanted them to know at a young age that wasting food was not morally correct because there might come a time in their lives when the lack of food would intensely affect them.

At first, Grimm brothers enjoyed their rich life. They got what they wanted in life and they never realized what hunger was. But after the death of their father, it was totally upside down. Fate played in their life and they struggled to get one time meal. Some days they had to satiate themselves with a piece of dry bread.

Jacob Grimm ultimately understood how important it was for him to get a job. Starvation and poverty lead them to be more responsible in life and look out for possibilities enough to feed them. The principle thought that only a man who suffered from hunger can understand its pain is clearly explicable from the Grimm’s tales. The brothers have shown a clear picture of the pain of hunger in their tales. Also, Grimm’s started to collect fairy tales the time of famine where people starved to death and their hunger lead to kill each other to satisfy their stomachs. That was exactly incorporated by Grimm in most of his tales.

The subtle ways in which he incorporates elements of food, hunger and starvation are mostly to teach his young readers the value of food. He also draws in his own experiences when starvation held its firm grip on his family in the absence on the breadwinner. Extreme hunger is a recurrent theme that runs through many of Grimm's fairy tales and paralleled their own lives.

Grimm's Children and the Household Tales, first published in 1812, are about many things: magic and families, evilness and talking animals. But running through many of them is a brutal obsession with food. The Brothers Grimm collected stories of hunger: what horrors it will drive some people to and how sweet it feels to satisfy it. These are entirely based on their first- hand experience of appetite and its effects. Getting in close proximity with hunger and starvation, Grimm finally was able to understand the feelings of the less privileged class.

By the time they were writing their collection of folklore in the early 1800s they were depriving themselves of food to support younger siblings. At breakfast they drank a single cup of coffee. Their only meal was a dinner, three portions shared between five people. There is a voice that pops up repeatedly in Grimm. It says, 'I'll tell you a secret and you won't be hungry

anymore.' Jacob wrote of how he missed the 'order' of mealtimes at his mother's table (she died in 1808).

And almost as bad as the prospect of becoming dinner is the prospect of having no dinner at all -many of these stories are haunted by the spectre of hunger. It is famine and despair that sets the whole plot machinery of ‘Hansel and Gretel’ in motion. Mothers threaten to eat or abandon their own children because there is no food. Outside of the palace or noble house, people survive on a meagre diet of bread, roots and herbs with the occasional egg or apple. Step children and outcasts get dry crusts and whatever they can forage.

Maria Tatar tells, that the "the tales had their origins in a culture where famine was common, and life was nasty, brutish, and short. The young and vulnerable may have indeed felt at risk when there was nothing to eat, even if, as we know, cannibalism was a fairly rare phenomenon. She points out that adults still "express their affection with phrases like 'You're good enough to eat up.' (Richards).

But as Tatar also says, these stories remind the readers over and over again of the central importance and pleasure of food in their lives. "Often a great meal is the highest good in the fairy tale." She writes: "Yes, gold sparkles and shines, castles lure, and princesses await the transformative kiss, but there is almost nothing like a full stomach for those living in fairy-tale worlds (Richards).

There are also instances of cannibalism in Grimm’s fairy tales which some might argue are too intense for young children to fathom. However, Grimm brothers wanted to portray an accurate picture of what would happen in the sheer absence of food. In ‘The Juniper Tree’, a wicked stepmother kills her stepson so that their daughter will inherit everything. In order to conceal the hideous crime, she chops up the little boy's body and turns him into a pot of stew.

When his father returns home, he tucks into a hearty meal. "Ah, wife, how delicious this food is, give me some more.”(Grimm 223). Hunger does not think of any relationship. By including such elements of cannibalism, the lines drawn between family, friends and foes dims. These brutal and animalistic tendencies come to play when food or the lack of it comes to the forefront. By incorporating this basic human need to teach young minds a lesson, the Grimm brothers highlight features of society and its attitude towards food.

In ‘Hansel and Gretel’ the family is affected by poverty and the step mother finds it hard to feed her step children. Being a step-mother, she thinks of eliminating the kids and uses poverty as the weapon to convince the father to send away the kids from home. This can be proved through, “Everything is eaten again, we have one half loaf left, and after that there is an ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. K. Sindhu, Assistant Professor and J. Subhiktcha, Ph.D. Research Scholar An Aberration from the Ordinary-Scarcity as Seen in Grimm’s Children and the Household Tales 249

end. The children must go, we will take them farther into the wood, so that they will not found out their way out again” (Grimm 88).

However, the children out of starvation look for a way to satisfy their hunger. It was their hunger and longing for food that they got attracted to a house covered with bread and cakes assuming that they will have lot of food to eat. However, their blind hunger pushed them into danger. This is seen through, “… and when they came quite up to little house, they saw that it was built of bread and covered with cakes, but that the windows were of clear sugar”. (Grimm 90)

Many historians point out that famines which plagued the nation and plunged the whole of Europe into poverty were another reason why Grimm incorporated the element of hunger in these stories. Widespread famine swept across the nation and there was acute scarcity of food. Begging, stealing and eating whatever was left were the only means of sustaining oneself during those terrible times. By including these tough situations and ghastly details in these stories, Grimm is able to keep his stories mirroring the reality of society and life during his period.

Children are made aware from a young age that famine and hunger are realities which they might have to face. Though there is a make believe world in his tales, Grimm also wanted to portray a slice of unpleasant reality to keep the children grounded to the real world. Magic and fairies were only a means of escapism. The real world was often a harsh and demanding place where friends could turn into foes in the blink of an eye. It is often thought that a rich man’s dog is getting better food than the servant working in the same household. The disparity in the manner in which the poor and downtrodden are treated when it comes to the issue of food is a blatant reminder by Grimm’s tales of what the person have failed to realize as a society. Grimm needed to keep this thought in the minds of children and hence he incorporated these less than savoury elements.

Ultimately, these stories provide an engaging reading to both children and adults alike. Be it ‘Snow White’ being tempted to eat the poisoned apple or Hansel and Gretel gobbling up the cakes and delicacies, food continues to play an integral role in Grimm’s stories. These stories also remind oneself of the harsher realities of life – hunger, starvation, food scarcity, etc.

By including such themes for tender minds, Grimm has only helped them to grow in maturity and understanding of issues plaguing the present world. These timeless tales continue to remain classic children’s literature due to their ability to weave society’s issues relating to food and food scarcity. ======Works Cited ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. K. Sindhu, Assistant Professor and J. Subhiktcha, Ph.D. Research Scholar An Aberration from the Ordinary-Scarcity as Seen in Grimm’s Children and the Household Tales 250

Grimm, Jacob and Wilhelm. (1993), Grimm’s Complete Fairy Tales. NY: Barnes & Noble Books.

Richards, Alison. “Brothers' Original Fairy Tales Offer Up A Grimm Menu”. The Salt. 9, November.2012, https://www.npr.org/sections/thesalt/2012/11/07/164616702/brothers-original- fairy-tales-offer-up-a-grimm-menu

Chakraborty, Rakhi. “The Bengal Famine: How the British engineered the worst genocide in human history for profit”. Your Story. 15, August 2014, https://yourstory.com/2014/08/bengal- famine-genocide/ ======Dr. K. Sindhu Assistant Professor Department of English Periyar University [email protected]

J. Subhiktcha Ph.D. Research Scholar Department of English Periyar University [email protected]

R. Steffi, Ph.D. Research Scholar and Dr. V. Sangeetha, Professor ======An individual born in the world grows to ‘survive’ in the Universe. The growth factors of a person are influenced through various components of which the most important are the primary needs: food, clothing and shelter.

Food is the most essential requirement for sustenance of human life. Even if a human being does not have shelter over their head or clothes over their body, they would still survive if they get wholesome nutrition. That is why all over human history, we have been motivated to search and seek food. Throughout history food has acted as a catalyst for societal transformation, societal organization, competition, development, conflict and expansion. (Singh)

Though the basic needs of life get widened or altered, food remains unaltered and cannot be detached from any living specimen. There are various truths hidden in the various symbols outshone by ‘food’. ‘Food’ through its various forms represents various shades of life.

Besides, literature and life which are the byproducts of each other have never refused to replicate the essence of food that it adds to life. The aspects and emotions that food symbolises through life and literature are being identified and enlisted by the paper by drawing references from life stances and literatures.

Food is an important commodity that marks both opulence and nothingness. The abundance of food denotes wealth whereas the scarcity of food addresses the paupers. Food marks the functioning of a person both from inside and outside. The inside functions of a human body such as losing or controlling one’s appetite is determined by the availability of food. Availability of food is again influenced by the purchasing power exercised by the person, the act that takes place outside the human body. Therefore, the act to afford for food to whet one’s appetite is determined by the availability of money. Depending on the availability of money, people choose the kind of food accordingly for consumption. Thus food, demystifies both the purchasing power

and the economic credibility of a person. It indirectly introduces the intricate class divisions among the home sapiens.

Food is made a business, it is considered as a commodity that mints money in abundance. In the hands of corporate sectors, food is packaged and sold that has led to food crisis. The food crisis has charged a state, in which the economically sound people afford to buy the packed food commodities and the economically subjugated people act as spectators. This draws a margin between the haves and have-nots. It again reiterates marginalisation in a new form leaving people unhappy and subjugated. In the present times, food attempts to create and thicken the margins between people. Margins majorly affect people of all ages and push them to experience the degrees of unworthiness. It makes people to fail to understand the difference between ‘want’ and ‘need’. On handling these crises, people tend to forget the devastations that occur due to food scarcity.

In the present, ‘poverty’ that is showed up by the scarcity of food is extensively becoming high across the globe. The traces are evident. “An estimated 85,000 children under five may have died from extreme hunger in Yemen since a Saudi-led coalition intervened in the civil war in 2015, a humanitarian body said on Wednesday, as the UN special envoy arrived in Yemen to pursue peace talks” (Reuters). “The West Bengal Legislative Assembly on Tuesday witnessed noisy scenes over reports of deaths of Sabar community members allegedly due to starvation and malnutrition, with members of the Congress and Left parties staging a walkout” (Special Correspondent).

In literature, the descriptions of food occupy a space. These descriptions are either out letting the setting of the scene or the tone of the characters. ‘Descriptions’ is the genuine exaggeration employed by writers to exemplify their imagination and recreate the same in the minds of the readers. Some of these descriptions are supported by food products or some of the food products itself are described to achieve the writer’s purpose. These genuine exaggerations have never failed to fulfill their purpose of recreating the writer’s peace of mind. These descriptions have brought to life many aspects of life.

Food being a lifesaving entity have always found place in literature. The word ‘food’ or the statements relating to food have made a remarkable and an everlasting spot in the minds of the readers. There are various connotations that literature replicates through food. One such connotation that is annotated by Christopher Marlowe in The Tragical History of Doctor Faustus (edited by C. Bhaskara Menon) is ‘gluttony’. The description of gluttony, one of the seven deadly sins as enlisted by Marlowe stands the test of time.

GLUT. Who, I, sir? I am Gluttony. My parents are all dead, and the devil a penny they have left me; but a bare pension, and that is thirty meals a day and ten bevers, -- a small trifle to suffice nature. O, I come of a royal parentage! my grandfather was a Gammon of Bacon, my grandmother a Hogshead of Claret-wine; my godfathers were these, Peter Pickle-herring and Martin Martlemas–beef; O, but my god-mother, she was a jolly gentlewoman, and well-beloved in every good town and city; her name was Mistress Margery March-beer. Now, Faustus, thou hast heard all my progeny; wilt thou bid me to supper? (2.2.27)

Food attributes to psychological healing too. Food, either liquid or solid or be it a bowl of delicious biryani or a cup of hot coffee revives not just the senses or the appetite but provides a psychological healing too. What a person eats determines his or her actions. “Put simply, what you eat directly affects the structure and function of your brain and, ultimately, your mood” (Selhub). References similar to these facts are evident in literature too.

People talk too much about the writing of old white men, but if you could never taste again, it is Hemingway who could tell you about food. In A Moveable Feast, his ode to appetite, he writes, “As I ate the oysters with their strong taste of the sea and … drank their cold liquid from each shell and washed it down with the crisp taste of the wine, I lost the empty feeling and began to be happy and to make plans.”. (Conroy)

Despite happiness (as described above) ‘grief’, which is one of the difficult situations to experience in life is also reflected through food or over food and finds a place in literature too. The following lines are to be reflected in a state of distress to find solace.

This is Charles Bowden writing in his essay, The Bone Garden of Desire, about a defiant appetite in the face of grief. “I would believe in the words of solace if they included fresh polenta with a thickened brown sauce with shiitake and porcini mushrooms …” He pleads with us to always go to the garden and the kitchen. There is affirmation of life in both. (Conroy)

Food has also become a genre in literature. It influences certain writings and writers to captivate their readers. The illustrations of food employed in literature create awe for the readers and they stand out in the minds of the readers forever. One striking line that just has employed the word ‘food’ is still green in the minds of the readers. The line is from one of the Shakespeare’s plays, Twelfth Night and the quotation stands out as follows. “If music be the food of love, play on” (“Famous”). ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 R. Steffi, Ph.D. Research Scholar and Dr. V. Sangeetha, Professor Determining the Symbolic Representation of ‘Food’ in Life and Literature 22

As food has been ventured in genres of literature the same has eventually ventured as a life changing career. It has branched into a stream of education nurturing someone’s occupation. Institutions are specifically offering courses to specialise in catering technology. Cooking skills have illumined the lives of people and have turned people into historical figures as in the case of Kentucky Fried Chicken (KFC) founder Colonel Harland Sanders.

Food plays a role in every genre of English literature. Especially food and drama have historical affiliations. Food and the issues underlying them have influenced writers and their writings as in the case of William Shakespeare.

And during Shakespeare’s time, the English people were plenty hungry. The country saw at least 40 food riots between 1586 and 1631, as historian Buchanan Sharp records in his classic work In Contempt of All Authority. Shakespeare was new on the London scene just as the city was rocked by the food riots of the 1590s. And the bard well knew the hunger - fuelled 1608 “Midland Rising” that affected his home turf in Warwickshire. Scholars suggest Shakespeare drew on both in writing Coriolanus. (Bramley)

Hunger and poverty which are left behind as the ill effects of food’s unavailability is truly felt in literature.

But in Coriolanus, the playwright makes the struggle real. The play, based on the life of the legendary Roman leader Caius Marcius Coriolanus, opens with citizens armed with “staves, clubs, and other weapons” in protest against the city fathers they accuse of hoarding grain while the populace starves. The resistance leader insists he fights “in hunger for bread, not thirst for revenge” – even as he rallies the masses to rebellion “rather to die than to famish.”. (Bramley)

The elements of food enter the titles of literary writings. They are employed to create paradoxical, metaphorical, satirical or any special effects to a literary work. They leave an everlasting hue in the minds of the readers. These titles provide symbolic representation of life and life related themes. It seems to turn out as a tool to register the writer’s piece of mind. These titles connote the essence of the literary work. These titles propagate the literary work. The titles of these kinds are as follows: A Raisin in the Sun by Lorraine Hansberry, Charlie and the Chocolate Factory by Roald Dahl, Jack and the Beanstalk by Steven Kellogg, Chicken Soup series to mention a few.

As titles stand as bench mark for literary works, some of the brands too that label some of the food products set bench mark for certain food products and propagate the same. The food brands such as Café Coffee Day, Starbucks Coffee, Cadbury, Britannia and many more fulfill the purpose of distinguishing their products from others. They denote the trust built on their products by the consumers. They denote the long history of the food products and the various historical aspects attached to it.

Food determines ‘history’. Food adheres history of brands in it. Evolution of certain food, food products and food brands cling to historical background. Evolution of the veteran brand KFC did have a story board relating to one of the historical events. The story of KFC dates back to the period of Great Depression which marks the daunting days of world history. Great Depression which brought differences in literary dimensions has chronicled the birth of one of the world’s popular food brand KFC. “KFC (Kentucky Fried Chicken) was founded by Colonel Harland Sanders, an entrepreneur who began selling fried chicken from his roadside restaurant in Corbin, Kentucky, during the Great Depression” (Singh).

Thus, despite reiterating the symbolic representation of ‘food’ in life and literature the paper is bound to stress on the following aspects which therefore adds to the outcomes of the paper. Food wastage happens at a large scale. On the other hand, need for food is highly increasing. It is due to ineffective food management. “In every Indian wedding, food is the most important part and the most wasted too! In India, statistics related to food wastage at weddings have been quite shocking, given the fact that it is the same country where countless number of people have to survive without the basic necessity of two meals a day” (Venue Monk).

Food wastage and food scarcity are both recurring and increasing leading to critical situation as stated by the following statistics. “Around 100,000 weddings and social events are held in India every day. Food wasted each day at weddings and family functions in Mumbai alone would be enough to feed the city’s vast slum population” (Venue Monk). In order to curtail this warning situation, food management has to be practiced at a sturdy fashion.

Another impact that the paper implies to stress on is that ‘Globalisation’ has altered the food phase of the country. Food wander has been turned into wander lust. All the continental food of which some are considered junk has replaced the traditional food. These junk foods fail to provide goodness to the human body. This results in an unsound body and mind.

The endurance of food is strongly felt in both life and literature. ‘Food’ denotes various shades of life. The diverse spectrum of emotion that food exhibits is limitless as referred in the paper. The chronicles that food delivers about people, place, and things are exquisite and ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 R. Steffi, Ph.D. Research Scholar and Dr. V. Sangeetha, Professor Determining the Symbolic Representation of ‘Food’ in Life and Literature 24

interesting. Therefore, food as an everlasting commodity relishes both body and mind. With its nutritional values and deliberate facts ‘food’ symbolises its key representations. These representations are therefore exemplified by the paper through the instances taken from life and literature. Literature and life are not two different entities - therefore ‘food’ in both represent life. ======Works Cited

Bramley, Anne. “In Shakespeare's Day, Hunger Tore through England. His Plays Tell The Tale.” The Salt:What's on Your Plate, 23April 2016, https://www.npr.org/sections/thesalt/2016/04/23/475291416/in-shakespeares-day-hunger- tore-through-england-his-plays-tell-the-tale. Conroy, Catherine. “What Literature Makes of the Food We Eat.” The Irish Times, 10 Nov. 2015, https://www.irishtimes.com/culture/books/what-literature-makes-of-the-food-we- eat-1.2419672.

“Famous Quotes.” Royal Shakespeare Company, 2018,

https://www.rsc.org.uk/twelfth-night/about-the-play/famous-quotes. Menon, Bhaskara C., editor. The Tragical History of Doctor Faustus. Macmillan, 1976.

Reuters. “‘Hunger may have Killed 84,700 Yemen Children’: Estimate Based on UN Data, Says Group.” The Hindu, 22 Nov. 2018, pp. 12.

Selhub, Eva. “Nutritional psychiatry: Your brain on food.” Harvard Health Publishing: Harvard Medical School: Trusted Advice for a Healthier Life, 5 April 2018, https://www.health.harvard.edu/blog/nutritional-psychiatry-your-brain-on-food- 201511168626.

Singh, Mamun. “The Story of KFC Founder: It's never too late to start all over.” Speakingtree. In, 13 Oct. 2016, https://www.speakingtree.in/blog/the-story-of-kfc-founder-its-never-too- late-to-start-all-over.

Singh, Pallavi. “The Importance of Food.” Goenkan Diaries, 4 Dec. 2014, https://www.gdgoenkauniversity.com/studentblog/the-importance-of-food/.

Special Correspondent. “Uproar in Bengal Assembly Over ‘Starvation’ Deaths.” The Hindu, 21 Nov. 2018, pp. 9. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 R. Steffi, Ph.D. Research Scholar and Dr. V. Sangeetha, Professor Determining the Symbolic Representation of ‘Food’ in Life and Literature 25

Venue Monk. “Food Wastage in Indian Weddings and Parties.” Venue Monk Blog, 6 June 2016, https://blog.venuemonk.com/2016/06/06/food-wastage-in-indian-weddings-and-parties/. ======Works Consulted

Avey, Tori. “Charles Dickens – Food and Drink.” Tori Avey: Every Day Inspired by the Past, 29 Aug. 2018, https://toriavey.com/history-kitchen/charles-dickens-food-and-drink/.

“Food in Literature.” ENotes, 2018, https://www.enotes.com/topics/food-literature.

“How is the banquet in Scene 3 of The Tempest Used as a Symbol?” Study.Com, 2018, https://study.com/academy/answer/how-is-the-banquet-in-scene-3-of-the-tempest-used- as-a-symbol.html. ======R. Steffi Ph.D. Research Scholar Department of English Periyar University Salem 636011 Tamil Nadu [email protected]

Dr. V. Sangeetha Professor and Head Department of English Periyar University Salem 636011 Tamil Nadu [email protected]

======Language in India www.languageinindia.com ISSN 1930-2940 Vol. 19:1 January 2019 India’s Higher Education Authority UGC Approved List of Journals Serial Number 49042 ======The Potentate Hunger and the Camouflaged Angel in Herta Müller’s The Hunger Angel Dr. S. Punitha ======The fundamental human activity, eating, is very essential both for the survival and social functioning. The fundamental qualities to endorse the understanding of human society overviews the eating habits, rituals, the choice of dining companions and the reasons behind these purposes. Food is not only meant for the survival purpose but also to delight the individual. Themes related to food are quite common among all types of writing, and they are often used as a literary device in promoting both verbal and visual impact. For example, the attractive display of the menu card leaves the best impression on a foodie.

Food is also a noteworthy theme in literature by and about each region, religion, class, and culture. They play a vital role in determining the identity of any individual by bringing out the emotions through the likeness or hatred, starving or hunger, anger or happiness. When food provides the path, it is the literature that acts as the truck in delivering the message to the readers.

In addition to reflecting social order and civilization, food is often the representative of the limitations imposed upon an individual, bleeding well with the idea of excess as a key element of the author’s imagination. It offers a means for powerful imagery in adult literature as well. The aim of this paper is to try to portray how food as a means of communication picturizes the pains, the sufferings, anguish and fear under an undesirable situation.

Herta Müller, a 2009 Nobel Laureate, reminiscent the Romanian-born German writer, Oskar Pastior’s irreparable past through the protagonist Leo Auberg in her novel The Hunger Angel. It clothes the historical event of the deportation of the Germans in Romania to the gulags of Russia in 1945 with flesh and blood and gives an emotional dimension to it. The novel depicts the trauma of hunger faced by the people in the deportation camps through the character of Leo Auberg, a seventeen-year old deportee.

Hunger, personified as an Angel, strikes each and every individual to transform them to be more and more selfish. The internees in the camp are given very little to eat and are made to sweat away their blood. The insatiable Hunger gets a full energetic life during the sleep after a

day’s hard work. The craving for food makes them partly lunatic in their behavior. The hunger angel invariably approaches all the people in the camp: Uploading was always a job for two or three people. Not counting the hunger angel, because we weren’t sure whether there was one hunger angle for all of us or if each of us had his own. The hunger angel approached everyone, without restraint. He knew that where things can be loaded, other things can be loaded. In terms of mathematics, the results could be horrifying: if each person has his own hunger angel, then every time someone dies, a hunger angel is released. (The Hunger Angel 74-5)

The hunger embracing all the people, marks a great impression that cannot be easily erased: “The hunger angel looks for traces that can’t be erased and erases traces that can’t be saved.” (78) The narrator elaborates on how in the camp they tried to alleviate their hunger by eating orach, the mountain spinach and dill, a kind of grass. They also “stole before, during and after work” (16), begged and combed the rumble heaps. He describes the chronic hunger inflicted on them by “the hunger angel” (18). Leo reveals the never-ending hunger of the internees by his repetitive talk about ‘the hunger’, ‘the chronic hunger’, ‘hunger . . . always new’, ‘the hunger echo’, ‘the hunger angels, ‘starvation’, pictures their hunger “which is always greater than [they] are” (17). He says that no words are adequate for the suffering caused by hunger” (18) and for 60 years, ever since he came back from the camp, he has been eating against starvation. The text narrates about the eternal omnipresence of the omnivorous hunger in the internees, throughout their camp days. They had to shovel for their bread and “1 shovel load = 1 gram bread.” (76) Leo says that shoveling was hard and it demanded total involvement. His wandering mind sapped his strength at times and sent him into a delirium in which he started fantasizing about food. This shows how the potentate hunger transforms a man into a scavenging animal. Further it suggests the fact that hard work and hunger eroded the mental ability of workers, resulting in deaths by accidents. The death and the panic of the narrator is an instance of the panic of the people in the camp. Hunger strikes each and every individual to transform them to be more and more selfish. The craving for food makes them partly lunatic in their behavior as Leo points out: With open hunger the angel leads me to the garbage pile behind the mess hall. . . Hunger is my direction, assuming it isn’t his. The angel lets me pass. He isn’t turning shy; he just doesn't want to be seen with me. . . . My craving is raw, my hands are wild. They are definitely my hands: the angel does not touch garbage. I shove the potato peelings into my mouth and close both eyes, that way I can taste them better, the frozen peels are sweet and glassy. (78)

Leo recalls a sleepless night, due to hunger and the torturing lice. Whatever Leo finds to pacify his hunger, he tries his hands at all of them. He consumes the grass, flowers and even frozen ice to quieten the hunger angel, which is his constant and noisy companion.The internees found an outlet for their compulsion to eat, in their dreams; but it was a torment too, as they had to wake up to the miserable reality. The golden rule among the internees in the camp was not to talk about the immeasurable hunger, when they were hungry. Even though people lead a life of utter desperation, their urge to pacify the ravenous hunger stays higher with them. Leo’s “skin-and-bones time” indicates the hard times in the camp during which they go on searching for any edible item. The section “The case of the stolen bread”, describes Fenya, who doled out a ration of bread for all in the camp. Leo says: “She was the bread, the mistress from whose hands we ate, like dogs, day after day” (97). She was agonizingly disciplined and immaculately ugly, was the mistress of the bread and an accomplice of the hunger angel. The deadly combination of insufficient supply of food and extraction of utmost labor from the people in the camp became a routine. The ration supply of food for one day will not be sufficient for the internees as this supply differs from people to people in the same camp according to their state of work. Fenya knew exactly who should get how much ration. Leo belonged to the 800gm. group – the normal ration. 600gm. was for light work inside the camp and 1000gm./1kg. was the exceptional ration for the heaviest labour. The bread was very heavy and a single slice as thick as the length of one’s thumb weighed 800gms. Leo’s first decision of the day was not to eat his entire portion at breakfast with his cabbage soup and keep aside a bit for the evening. There was no meal at midday, as they were at work. Leo recalls what happened on a day when one of the internees, Karli Halmen, had the day off. He stole the other internee Albert Gion’s saved bread. On finding this out, Albert punched him on the mouth, dragged him to the water bucket and choked him. The others in the barrack joined him in pissing him on his face. Once the business with the bread was over, everyone acted the same as always. The bread is the true cause of their fight and their hunger. Further, the author describes how the internees took various measures to assuage the gutbiting hunger – by discussing the different recipes of various dishes, and about the reminiscences of their childhood days in their home town, when their hunger was at its peak. Leo, the narrator says: “Everyone gets caught in the bread trap” (110) – the trap of being steadfast at breakfast, the trap of swapping bread at supper and the trap of the saved bread under the pillow at night. Everyone felt cheated, after the swapping of bread. Utterly alone inside the pack, each person tried to make his soup go further. By doing so, they want to feel the presence of the camouflaged hunger angel in them. Hunger isolates the people and brings out the worst in them. Leo says that before someone died of hunger, a ‘white hare’ appeared on his face and the bread from such a person is called “cheek-bread” (111). No one was allowed to take Kati Sentry’s cheek bread. Once the

accordion player Konrad Fonn swapped bread with Kati. She gave him her bread but handed her a rectangular piece of wood. When she bit into it, he laughed at her. Karli intervened and got back her bread. Everyone stood up for her and she proved to be their conscience. Leo says that they had learned in the camp to clear away the dead without shuddering. Their clothes were taken off before they turned stiff, as they were needed to prevent those who were alive from freezing to death and their saved bread was eaten. Leo speaks about the omnipresence of the hunger in the camp and describes the haunting hunger to be a palpable object. He personifies hunger as a man and a deceiver. Once when Leo went to the market, he found a 10 ruble note on the ground and purchased food items for all the 10 rubles and ate them greedily. When he was nearing the camp, he felt sick and threw up everything he had gorged; he cried even as he threw up, feeling bad about wasting all the expensive food. He entered the camp with an empty pillowcase, empty stomach and a bitter emptiness inside him. The struggle for bread continues till the end of camp life. The exchange of bread prolongs: In the evening, over cabbage soup, bread gets swapped, because your own bread always appears smaller than the other person’s. And this holds true for everyone. Before the swap you feel light-headed, right after the swap you feel doubt. After swapping, the bread I traded seems bigger in the other person’s hand than it did in mine. And the bread I got in return has shrunk . . . I better swap again. (110) The exchange of bread in the camp takes place until the hunger catches the reader and intensifies the search for it in their own self. The author throughout the novel portrayed the various faces of the disguised hunger attacking the insane people at various angles. Even though these people lead a life of utter desperation, their urge to pacify the ravenous and the potentate hunger stays higher with them even after so many years of their freedom. ======Work Cited Boehm, Philip, translator. The Hunger Angel. By Herta Müller, Metropolitan Books, 2012. Works Consulted Applebaum, A. Gulag: A History of the Soviet Camps. Penguin, 2004. Haines, B. editor. Herta Müller. University of Wales Press, 1998. ---. “‘Lebenwirim Detail’:Herta Müller’s Micro-Politics of Resistance.” Herta Müller, edited byB. Haines, University of Wales Press, 1998. amp.dw.com/en/herta-müller ======Dr. S. Punitha, Assistant Professor of English PG & Research Department of English, Vellalar College for Women (Autonomous), Thindal, Erode – 638012 [email protected]

======Language in India www.languageinindia.com ISSN 1930-2940 Vol. 19:1 January 2019 India’s Higher Education Authority UGC Approved List of Journals Serial Number 49042 ======Representation of Food: A Study of Anita Nair’s Alphabet Soup for Lovers S. Kiruthiga, Ph.D. Research Scholar Dr. B. J. Geetha, Assistant Professor ======Anita Nair (1966- ), the living writer of this century, is an Indian English writer. She is a creative artist bestowed with enormous ability and scholarly view. At the same time, she is artful in interweaving her stories in the Indian scenario, unique in presenting her formation and pioneering in sharing the experiences of language. Exhibiting an individualistic elegance in her writing style, Anita Nair’s novels display an awe-inspiring depth in her narration, and the main thrust of her novels is the confrontation between the self-actualization and family responsibilities of the individuals. Almost all her novels are embedded in Indian culture and the characters and settings are inherently Indian.

After venturing out to sea with the tale of a Somalian trader with a jeweled eye, Anita Nair once again goes back into the feminine zone quite a few years’ after Ladies Coupe. This book is a somewhat tranquilize love story between Shoola Pani, a popular film star on a self- imposed retreat up in the Anamalai Hills, and his landlady Lena Abraham.

The author’s latest work is openhandedly embellished with references from the kitchen. Anita Nair ’s latest book, Alphabet Soup for Lovers , is very different from her sweeping historical saga, The book follows Lena whose easygoing life on a tea plantation in the Anamalai Hills is turned upside down with the arrival of the south Indian superstar Shoola Pani. The love between the movie star and memsahib is told partially through the eyes of Lena’s cook and general factotum, Komathi, as she learns the English alphabet through similar- sounding ingredients.

This paper entitled “Representation of Food: A Study of Anita Nair’s Alphabet Soup for Lovers” portrays a riveting tale of two ill-fated lovers who get together after a long struggle, sacrifices or a display of strong character. This book Alphabet Soup for Lovers felt like interleave in a bowl of warm, ghee laced khichdi, occasionally biting into a whole peppercorn

or a piece of mango pickle accompanied by a rather limp, oil soaked papad which should have brought it some texture and flavors into the khichdi but ended up rather being a nuisance.

Alphabet Soup for Lovers, Anita Nair’s most recent novel, was born when her Italian publisher specially made her to inscribe food-based short fiction. Since she refused to ‘write to order’, the book emerged as a slim novel built on the foundation stone of romance. However, despite its simplicity it is not an ordinary romantic tale. Nair has spiced it up with a character- cum-narrator and a sub-plot that make all the difference.

At the heart of the story Lena Abraham married to the very gentlemanly KK. They live quietly on a tea plantation in the idyll of the Anamalai Hills in south India. Komathi, their cook and Lena’s true lighthouse keeper, begins to learn the English alphabet using the sounds of common cooking ingredients to help her remember the letters. As she makes progress with her lessons, she narrates the events at her employers’ home unfolding before her, escorted by her own views and analyses. More often than not, she comes across as an astute observer. For instance, this is how she describes the relationship between the husband and wife: That’s how they always are. Like two strangers in a doctor’s waiting room […] These two are like store-bought appalam. Seemingly perfect but with neither flavor nor taste.( Alphabet Soup for Lovers 5)

Incidentally, Arisi Appalam is the first of the element with which she begins her alphabet voyage. However, Komathi shares the space with another narrator throughout the novel unidentified and omniscient, hence less interesting but equally significant. This voice has a sensitive comment to make on Lena and KK:

There’s an absence of messy emotions between them, the sort that can throw people off kilter. They don’t question and judge and this allows them to remain wedded to each other.(7) The tediousness of their lives is interrupted by the appearance of a well-known actor on the scene. Shoola Pani Dev, an aging actor and south Indian cinema’s ‘heartthrob’, rents the home stay the couple runs, seeking refuge from his own stardom, at the peaceful site. In her first encounter with him Lena finds his actions unpleasant and confronts him with the words, Are you always this rude?’ — to which his response is an apology offered with a boyish grin. This section of the novel comes across as somewhat of a cliché, though not precisely an Elizabeth-Darcy charade, since there is an instant connect between them. (78)

Even though the lovers cannot yet comprehend what is become obvious between them, Komathi can read between the lines with no trouble and fast. When Lena returns from her regular visit to the actor in the cottage, Komathi examines a ‘gleam in her eye’. She says,

When she was a child, she often dipped into the honey jar with a large spoon when no one was looking […] My Lena is too old to find joy in the sticky sweetness of honey. What has she been stealing? (34)

Komathi’s intellectual perception is evident here. Lena is not particularly fond of Daangar chutney (D is for Daangar chutney), yet she asks her to make it and takes it to Shoola Pani, who apparently tasted it last when his mother was still alive. The making of Daangar chutney also brings back to Komathi memories of her own unfortunate romance — that forms the parallel thread in the book. While on the one hand she is loyal to her charge and even severely defensive of her, on the other bitterness smoulders deep within her because somewhere she holds Lena liable for the despondent end to her own love story.

Komathi can see and understand the romance blossoming between Lena and the stranger, but her reliability clearly lie with Lena’s husband, KK. Again and again her aggravation surfaces at the extent of his blindness to the new developments in his life taking place right under his nose. Nair’s humour is at its best here:

And KK, does he see the transformation in her? [ …] But even he can’t be oblivious to the stars in her eyes. Or does he think filter kaapi put it there?’ (F for Filter kaapi, Nair admits, is her personal favourite in the book.) (54)

Even though the actor-ordinary woman romance lies at the centre of the novel, while Komathi and her backstory stand at its periphery, it is actually the old cook, her candid and revealing commentary, besides her personal history that are far more interesting and captivating than the characters in the foreground.

Stories that use food as metaphor for life, love and anguish hold their own appeal, and this one is no exception. There is no conflagration, not much anguish or any real or imagined hand-wringing involved in this affair; the lovers pretty much go with the flow, pretending not to hear the tick of the unseen but very-much-felt clock.

The tale is peppered with dollops of kitchen wisdom but no recipes. Yet, the food- narrative device works rather well. There are some charming homilies on the preparation of dishes, like this one:

There are rules and rules about making oorkai. You mustn’t make it on a Sunday, Tuesday or Friday. You must make it before the moon disappears entirely behind the clouds on an Aamavasya night. You can’t touch the oorkai when you are menstruating. You can’t touch the pickle pot after being with a man. (122)

Into the mix are added bits of Komathi’s own romance. The two love stories twined together stress both caution as well as devil-may-care valor and show that both work in their own ways. But yes, at times, Komathi’s takes sound a little too sophisticated for an unlettered soul, as does her patois. That is still palatable. The problem is that at the end of the tale, the characters all remain shadowy figures:

the earthy Komathi who nurses her own heartache, KK who may or may not have cottoned on to his cuckolding, Shoola Pani, the film star, who has inner conflicts that are only hinted at, Lena, the châtelaine. (146) Komathi, for reasons not fully explained, wants to learn the English alphabet. And so she starts to match words and letters in a manner that makes eminent sense to her and yes, to the readers too, such as ‘A’ for arisi appalam, ‘Q’ for qollu, ‘S’ for sora and so on. Even as she is engaged in this task of literacy at the kitchen sink, she is an impassive observer of what is going on right under her nose, the illicit attraction that has sprung up between the lodger in the overseer’s cottage and Leema (a combine of Lena and amma). Since a food analogy is the pitfall Alphabet Soup is rather like a light-as- air soufflé that melts in the mouth but does not leave any trace, enduring or otherwise. ======

Works Cited

Balakrishnan, Anita. Transforming Spirit of Indian Women Writers. New Delhi: Authorspress, 2012.Print.

Nair, Anita. Alphabet Soup for Lovers. India: HarperCollins Publishers India, 2015.Print.

Vijayalakshmi, K. A Study on the Works of Contemporary Indian Writers In English. Erode: P.K. R. Arts College for Women, ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. Kiruthiga, Ph.D. Research Scholar and Dr. B. J. Geetha, Assistant Professor Representation of Food: A Study of Anita Nair’s Alphabet Soup for Lovers 34

2012. Print. ======

S.Kiruthiga, Ph.D Research Scholar [email protected]

Dr. B. J. Geetha Assistant Professor

Department of English Periyar University [email protected]

S. Aathirai Nallaal ======Introduction Food stands as an inevitable part of life and culture of human beings. It is food practices that basically differentiates human from other species of the world where human beings are the only Mammals who cook their food. People of various ages and various parts of the world follow food practices that is different from each other. This paper focuses on food practices followed by ancient Tamil people of Sangam Age as portrayed in Perumpanatrupadai.

Objectives *To explore the food practices of Sangam people through ‘Perumpanatrupadai’, on the basis of their geographical divisions.

*To understand the culture of the ethnic group ‘Perumpanar’.

*To imply how food practices of the same society has now changed at post-modern period.

Background “Perumpanatrupadai” is one among the “Pathupattu” (The Ten Idylls). It belongs to Aatrupadai type of Literature where the poems are narrated by “Perumpanan”, a singer who got patronized by a wealthy generous King, directs the poor to the King, that he may also receive the same benefits. ‘Perumpanar’ was a sect of people who are experts in Isaitamil. They sing Tamil songs along with instruments like KUZHAL (Flute), YAAZH (Harp), etc.

Perumpanatrupadai was written by Kadiyalur Uruthiran Kannanar. It contains about 500 lines. The work is all set in Thondaimandalam. Though it is absurd about the meeting of the two ‘Perumpanars’, it is clear that the Panan who got patronized by the Thondaimanadala King Ilanthirayan, praises him and directs the poor Panan towards the land of this wealthy King.

Division of Geographical Areas and Their Food Practices The categorization of Land into Five, based on their characteristic features is based on their unique practice of lifestyle which cannot be found in other than Tamil culture. All these types are referred with “THINAI” after each of its name. It divides Land into Five,

1. KURINJI 2. MULLAI ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. Aathirai Nallaal Food Practices in Perumpanatrupadai 36 3. MARUTHAM 4. NEIDHAL 5. PALAI

Perumpanatrupadai speaks of all these categories of land, except on Kurinji land.

Palai: A Mixture of Mullai and Kurinji “Suramum suram sarndha nilamum” Palai is not a separate region but Mullai and Kurinji are referred as so, when any of these two loses its fertility and becomes a dry, wasteland due to some reasons like summer, drought, famine, etc.

The main source of food for the people of this region is robbing from the trespassers. But sometimes they do also cook their food like the people of other regions.

Perumpanatrupadai depicts what and how people of this Palai region cooked their food. The Vettuvar sect of people belonged to this region. They cooked Tamarind curry for rice. They were also familiar with the art of Grilling, where Perumpanatrupadai speaks about how they grilled the flesh of “AAMAA”. (P.A-175-177).

Perumpanatrupadai also states that the people of PALAI consumed “ Pullarisi” and “Uppukanda” and the other dish is salad made up of Udumbu (Monitor lizards).

The following lines capture the process of making meals with Pullarisi as practiced by the people of Palai region,

“…Nonkaal Irumbuthalai yaatha thirunthukanai vizhukolil Ulivaich churayin milira mindi Irunilak karambaip paduneeradi Nunpulladakiya venpal Eyitriyar Paarvai yaatha paraithaal vilavin Eelan mundrinilavurar peidhu Kurungalulagai yochi nedunginatru Vallootruvari thondi thollai Muravuvai kulisi muriyadupu potri Vaara thatta vaadoon pulukkal…” -(Perumpanatrupadai:90-100)

Mullai: The Forest “Vanamum vanam sarndha nilamum”

They also cooked reddish Hyacinth beans, Bamboo rice and rice from Paddy altogether in Tamarind water and consumed it as Gravy. (P.A.-434-436).

They also cooked rice of equal size along with meat of a lamb and ate with foxtail millet flour (Thinai maavu).

Marutham: The Cropland “Vayalum vayal sarndha nilamum”

People of Marutham regions were majorly farmers. As this is the Urban kind of region, people of this region tend to have spent a luxurious life when compared to the other regions. Perumpanatrupadai attempts an gastronomical observation on this region. People of Marutham exchanged sugarcanes and Aval with people of Kurinji, for some amount of meat of deer and toddy. Marutham people of Thondaimandala consumed smashed Aval. (P.A:223-226). They also cooked paddy rice and salad of meat of hen. (P.A:356-366)

Neithal: The Coastal Region “Kadalum kadal sarndha nilamum”

The prominent gourmet of Neithal land is fish. Neithal people harvested Salt from sea water with a natural chemical process. Salt was supplied to the other regions with the help of Barter system.

In the coastal areas of the Thondaimandala (the present Mammallapuram), people fed their swine livestock with rice flour in order to make them healthy and fluffy. When once the pigs turned healthy and fluffy, people of Neithal region cooked pork out of it and served it. Neithal citizens, too had the habit of enjoying Toddy.

Neithal people travelled in families carrying the fish they caught in sea, to the other regions in vehicles along with Salt they harvested, and Pickle prepared by them. They exchanged these food items with the people of other regions for the items produced and cultivated there.

Food Practices Of Marayavar MARAYAVAR were a sect of people who learnt and preached holy scriptures. They also offered burnt sacrifices to God. They lived in almost all the regions and they were highly praised by ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. Aathirai Nallaal Food Practices in Perumpanatrupadai 38 Kings and the common public. Hence, they had royal cuisine of meals. They were usually vegetarians and thus they ate healthy rich food like tender coconut, palm fruit, etc. The cooked meals of Marayavar contains, Rice mixed with milk, rice cooked pulses and cereals, and ‘Aaguthi’ made up of rice from paddy, etc. The rice taken from paddy which is commonly used, and the staple food of present age were once tasted only by Royals and luxurious people during Sangam Age. They added pepper grounds and curry leaves to melted butter in order to season the Pomegranates and they mixed this along with paddy rice. They named this dish as Aaguthi. They also had the practice of adding Maavadu (tender mango pickle) to their meals.

“…Karpin nudhal Valaikkai maguduu vayinarindhatta Sudarkadai paravai peyarpaduvattam Sedha narumor vennayin maadhula Thurupuru pasungaai polodu karikalandhu Kanjaga narumuriyalai Ippaindhunar Nedumara kokkinaruvadi vidhirtha Thagaimaan kaadiyin vagaipada peruguvir” Perumpanatrupadai:303-310

Feast of the Royal Court The Royal Court of Tamil Nadu has always known for their Hospitality. The courts of Tamil Kings served its guests with meals that fed their hearts, beyond their appetite, which made the people to speak about it for ages.

Perumpanatrupadai speaks about the hospitality of the Thondaimandala King Ilanthirayan. In his palace at Kanchipuram, King Ilanthirayan had appointed an expertise Master chef who cooked varieties of meat, Red rice, Sarkarai Adisil (sarkarai pongal) and more and the King served it to his guests with pleasure and honor.

Perumanatrupadai also tells about how the food was served in the Royal courts. The King presented the above-mentioned dishes for Panars. The children were served in “Star-like” small silver utensils, whereas the adults were served in large “Moon-like” utensils. (P.A: 471-480).

Drinks “Illadu kallin thoppi parugi” - Perumpanatrupadai:142 This line from Perumpanatrupadai reveals that the people had the practice of preparing Toddy at their homes from a particular variety of rice called “Thoppi”. This variety of rice is found in Madurai. The book also speaks about how the Valayar sect of people prepared Toddy. (Perumpanatrupadai:275-281). Apart from that, almost all the sect, class and age of people had the habit of consuming Toddy which is taken from not only Thoppi but also from coconut, palm fruit, etc. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. Aathirai Nallaal Food Practices in Perumpanatrupadai 39

Food Habits of the Present The food habits of the people of present age is no more similar to their ancestors, who was depicted in Perumpanatrupadai. The average amount of hard work put by a person of this age, is ghastly low when compared to the people of Sangam Age. In Post-modern society, people run behind “Fast food” that would end their lives so fast. But this was not the state of the Sangam people. They cultivated their own food, that suits the place they live in and for their metabolism. They never practiced any act against Nature and to be more precise, worshipping and being one with Nature is their culture, unlike the present.

Conclusion Perumpanatrupadai is a strong piece of evidence to understand not only the food practices of Sangam people, but also the culture of that age. The differences in the gourmet of people according to their sect, class and region is evident through this paper. The paper also attempts to notify the absence of THINAI- the geographical divisions, in the present age. Thus the paper concludes with the finding that, this absence of geographical divisions and relevant tradition, is the reason which is leading the health of people into remarkably bad state, as they follow food tradition of foreign land which does not suits their body. ======Works Cited

1. Kadiyalur Uruthiran Kannanar, Perumpanatrupadai, Kazhaga Veliyeedu, Chennai,2001. 2. Nachinarkiniyar Uraiyasiriar, Pathupattu Moolamum Urayum, Kesari Achukoodam, Chennai,1931. 3. Dr. M.Rasamanickanar,Pathupattu Aaraichi, Sahitya Academy, Delhi, 2012. 4. Jean Anthelme Brillat Savarin, The Philosopher in the Kitchen, 1970. 5. Massachusetts Department of Education, It’s More Than A Meal (Article). ======S. Aathirai Nallaal I M.A. English Literature Department of English and Foreign Languages Bharathiar University Coimbatore - 641010 [email protected]

D. Kavitha, Ph.D. Research Scholar (PT) ======Abstract Food, clothing and shelter are the basic needs of any human being. Among these, food is vital. Water is looked upon as a great source of food when there is no solid food around the corner. Literature has been reflecting society and life from time immemorial wherein writers adopt literary devices to enrich the force, style and understanding of their writings. As anything under the sky turns into a literary device, water has also been used as a device so effectively in writing.

The present paper aims at exploring how water has been successfully handled as a literary device by Mahasweta Devi in two of her plays "Mother of 1084" and "Water". In "Mother of 1084" water travels as a psychological reflection of the protagonist. Though the device is used in a few situations, it stresses significant mental state.

In "Water" obviously the literary device plays a prominent role. In fact, the river Chasra is a metaphor of the doms themselves. As the river remains calm except during the monsoon, the doms seem still. Just like the monsoon rains trigger Chasra's force making her break the boundaries that contain her, the doms dare to knock down the injustice done to them after receiving hope from a selfless, generous and genuine guide.

Keywords: Mahasweta Devi, Mother of 1084, Water, Psychological reflection, water as substitute, survival value, metaphor, psychological transformation.

Mahasweta Devi, the veteran Bengali writer and political activist, had been ingrafting precious stones to the crown of Indian literature. She was born in1926 at Dhaka. More than a writer, she had been an activist all through her career. Her struggle was for the rights and uplift of the marginalized tribes with whom she spent a considerable period of her life. In her writings she recorded the life of the marginalized in its naked reality. She wanted to document her own time as a professional writer. She transformed her novel Mother of 1084 and four other short stories into dramas in order to reach the illiterate audience. Her five plays have reached the minds of her readers as well as audiences in an efficient manner as she has skillfully handled dramatic techniques.

Mother of 1084 deals with an upper-class family whereas Water is in complete contrast to it. In Water the readers find the lower-class doms who find it difficult even to quench their thirst. There is water in both the plays and the mention of it finds its relevance in its own way.

Sujata, being an upper-class mother, is not rich in happiness. Her mental agony finds its expression every now and then throughout the play. Devi has excellently brought in water to express the pain both physical and mental that Sujata experiences. While speaking with her daughter Tuli, Sujata tells that she has had a tablet to soothe her pain in the morning. Obviously, water has also been taken along with the tablet. Hera starts water’s journey with Sujata’s psyche. Except a few cases, whenever there is a mention of water in the play, there is Sujata’s expression of her wounded mind and pain. In another case, having realized that she will not meet Somu’s mother anymore, Sujata is seen in utter melancholy. The stage direction expresses her state: “The curtain is still down when Sujata’s voice, sad and exhausted, is heard on the tape (24).” At such a psychological torment, she meets Nandini, Brati’s ladylove. After a while of silence, Sujata is seen taking a Baralgan tablet and a sip of water which again symbolizes the mental agony along with her physical pain. More than her aching body, it is her aching mind that seeks to find solace somewhere.

The final scene of the play deserves a special place, as one can find Sujata’s outpouring of her thoughts for one last time. Again there is a reference for “ice water” and “cold bath”. It is Tuli’s engagement and everyone is in celebration mood. For Sujata, it is just a day of Brati’s birth and death. She speaks to herself that she had been with Brati the whole of the day. Though she wants to be a dutiful mother for all her children, the similarities she finds between herself and Brati, forbid her from becoming one with the celebrations that are taking place around her. She is found immersed in Brati’s memories. The reflection of Sujata’s aching body and mind is expressed in the following lines:

The Kapadias move over Dibyanath and Dhiman. Bini comes to Sujata with a glass of water. BINI. Must be paining a lot, Mother? SUJATA (with a strained smile). No. BINI. I noticed you were drinking ice water, you had a cold bath. Sujata holds the tumbler to her chest and shuts her eyes.

Again, the reference to water, insinuates a sense of Sujata’s psychological state, thus traveling with her as her psychological reflection.

A huge difference is found between the use of water in Mother of 1084 and Water. In Sujata’s case it is a submissive force that reflects her inner self every now and then whereas in the case of Water, the device is portrayed as an obstinate force that symbolizes the doms themselves. Chasra village is a dwelling place for both the doms and the upper-casts. Santosh is the village’s head, who happens to be a representative of a domineering community. He is entrusted for the distribution of government’s relief materials to the really affected victims. But he does not perform his duty as the head of the village. Rather he hoards and sells the relief materials and adds wealth to his own family while the people of another community starve. As drought is a routine in the village, the government regularly sends relief materials to the inhabitants. Apart from the relief fund and materials, the government also devotes fund for the public well as the doms do not have drinking water. Public wells are dug for use of the public in general. But in Chasra the public wells are for the personal use of Santosh and his people. Even when the doms demand their relief materials, he does not provide them any. He steals the relief materials, the supplies for the government school and above all water which is a life-saving precious thing the doms need. The pathetic thing is that it is Maghai who divines water for the wells to be dug but his own community is denied using water from the wells. As there is no possibility to fetch water in the public wells, the doms scratched at the sands of the river Chasra for a cupful of water.

Unable to fight for their rights the doms try to find alterations in order to fulfill their needs and quench their thirst. For the doms water is the very supplement of food as they do not have food to fill their stomach. They have never had a full stomach. Drought snatches away the yield of their land on one side and on the other Santosh snatches away every available relief material and even water, leaving them deserted. As a result, the destitute find their refuge at the banks of the river Chasra, scratching the sands with their hands in the night to get some water, which is their primary food. Maghai, who is the very source of water for the entire village, is fated to leave his people starve without sufficient water.

E. Sathyanarayana says, “… Maghai, though alive to pains of the abject poverty and oppression, never tries to rebel against the society. Rather, he firmly believes that he is fated to starve.” (The Plays of Mahasweta Devi A Critical Study) (111) . The doms of Chasra know the value of water’s survival value, yet they are unaware of the possibility of getting water until a selfless and generous leader opens their intellectual eyes to build a dam across the river in order to save water for themselves. When Maghai is ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 D. Kavitha, Ph.D. Research Scholar (PT) Water as a Literary Device in Mahasweta Devi's Mother of 1084 and Water 43 carried by Dhura and others after a heavy work and argument in Santosh’s land, he is offered water to keep his spirit alive. Also, the people who helped in carrying Maghai, are provided water which is more valuable than food for them. Though their struggle is for the relief materials, their main demand and struggle is for water.

Another important thing to notice is that water is a metaphor of the doms. There are many similarities between the doms and the river Chasra. As the river is away from the mainstream people, the doms are away from them. Chasra remains calm all through the entire year being content within its banks. In the same manner the doms remain calm whatever happens. Even when Santosh openly pretends that he did not receive any large relief materials from the government, they remain still; when they are denied to fetch water in the public wells on the ground of their untouchable fate, they remain calm; when they are threatened to be branded as naxals, they remain calm. The monsoon rains give Chasra enormous power that she finds it unable to stay within her banks. She overflows and comes out of her suppressing borders. Likewise, Jiten, the village school teacher, like the monsoon rains, enlighten the doms on the possibilities of a dam that could be built across the river. Like the river overflows its banks, the doms are overjoyed on hearing the possibility of a dam which could hold the water that can be used all through the year. Forgetting the threats of Santosh against building the dam, they act with superhuman power and build the dam. They become relentless and brave humans like the Chasra during the monsoon.

Thus, Mahasweta Devi presents the image of water in two different extremes effectively. The painful psychological condition of the upper-class mother is expressed efficiently by giving reference to the presence of water during her realization of her mental agony. In the same way the psychological transformation of the doms is expressed through the gushing Chasra especially during the monsoon rains. ======References

Devi, Mahasweta. Five Plays. Seagull Books, 2011. E. Sathyanarayana. The Plays of Mahasweta Devi a Critical Study. Prestige Books, 2010. ======D. Kavitha Ph.D. Research Scholar (PT) Govt. Arts College (A) Salem-7 [email protected]

M.R. Devika M.A., B.Ed. (Hindi), B.Ed. (Eng & Soc. Stu.), M.Ed., M.A. English M.Phil. English, (Ph.D.) ======Literature is to the mind what food is to the body. Literature is a means of sustenance to the human soul, an instrument of expression as well as aspiration. While literature satiates the emotional pangs, food gratifies the immediate physical need of hunger. The origin and the gradual crescendo of research on food and its position among subjects like social sciences, culture studies, arts and the humanities is in itself an interesting study ( Keeling and Pollard – Critical Approaches to Food in Children’s Literature). Compelling and forthright arguments are brought out to establish the concept of food in literature. Researchers from Anglo – American countries have stated that food is a “powerful and complex signifying force” in literature (Keeling and Pollard Pg 13). Hence on any studies on Literature, Food can have a unique connotation and connection. Scholars have unearthed how cooking recipes connected to literary characters can eventually signify “a form of literary cannibalism”, wherein one is a slow product of what one eats ( Jodie Slothower and Jan Susine – https://www.researchgate.net/publication/236720504_Critical_Approaches_to_Food_in_Childre n's_Literature_review)

There is also a two-sided feminist notion on Food and Literature. One, who sees food and kitchen as a constraining force on women empowerment and two, who view food as a right endowed to all females and the superiority of women in culinary skills as compared to men. There lies yet another connect too where food in literature is connected to so-called feminine characteristics of cooking, serving, eating and nurturing(Girls, Mothers, Children) https://www.researchgate.net/publication/236720504_Critical_Approaches_to_Food_in_Children' s_Literature_review by Nikola von Merveldt) .

Interplay of food, ethnic studies and historical identities over a geographical milieu to include Asian, Mexican and Brazilian literature in addition to Anglo – American literature is also set forth as an engaging penultimate chapter by the same author. The gradual building up of character ethic from verdant childhood to ripened adulthood with food playing a constructive and deconstructive role is also discussed in depth.

It is at this critical juncture that study on Children’s Literature and Food, stands. Three world-renown and tremendously popular authors – Enid Blyton, Lewis Carroll and Roald Bahl , in no particular order, are taken up. The gem in the diadem of food-writing in Children’s Literature, is inarguably, Enid Blyton (1897-1968). For those who were born in the 1960s and 70s the world over, Enid Blyton was staple food that we devoured greedily with great excitement. Bedtime stories, Grandma’s stories, 6 0’ clock tales, 8 o’clock tales, Fairy tales, The faraway tree, The Naughtiest Girl series were the first taste. The Famous Five, Secret Seven, The Adventure series, The Five Find-Outers and the exciting stories of Boarding schools like Malory Towers and St Clare’s among others were steadily handed down to us from seniors. Not to be missed were the midnight parties and candle-light feasts with canned pineapples, lemon sucks, jammy buns and tinned biscuits. The images of pure, escapist pleasures that Enid Blyton created were justice enough to make students of Boarding schools try out pranks in an otherwise drab existence.

Enid Blyton could set one off, self-drowning, on a pool of drool with her ethereal descriptions of generously buttered and freshly baked scones with sugar sprinkled on them, sweet-smelling strawberry jam with thick slices of bread and butter (none of those slim, mean and stingy bread slices from Aunt Polly or whoever), farm fresh, thick – creamed milk and ginger buns to go with them. Food fit to make the most fastidious diet regimes to become gone cases! - There is an uncanny austerity and missionary meticulousness to the ritual of eating with Enid Blyton. Perhaps it was the reflection of the times of the 1940s where, after the Second World War, austerity marked the dietary history of the world then (Dr Joan Ransley, Honorary lecturer in Human Nutrition, University of Leeds).

Meal times were regular – breakfast, lunch, high tea and supper, with a small 11 o’clock thing in between. The children always carried nice, home-made things, neatly packed into baskets in their cycles and at the drop of a hat, flash picnics on fresh, green grass is ensemble. They do visit the local eatery at times, a friendly Mrs Smith’s home parlor, for freshly baked cakes, tarts, hard-boiled eggs with a screw of salt and an ice-cream lolly that Timothy, the dog, gulps down at one go, making it seem ‘ a waste of an ice-cream’. There were always generous lashings of lemonade or ginger ale to wash it all down. All this betwixt solving dark mysteries in

The children are mannered enough to share food and even Fatty aka Fredrick pass the food and liberally feed Timmy aka Timothy and in the other series it is Loony the dog. The children treat the dog well and give it generous nibbles and bites. These are in-built lessons on ethics, empathy and moral values in Enid Blyton. Perhaps it is the food connect for their diet is simple and balanced. Hunks of crusty bread for carbs, cold fish, meat and a ‘large round ham’ for protein, fiery red radish or a crisp, dewy lettuce for vitamins and minerals and luxuriantly fresh, creamy milk from the dairy. Simple, down to earth, healthy food, nothing very exotic, yet the gless with which the children ate their food made the reader drool and drench the pages, seeking at least a poor substitute to the completely alien, foreign foods mentioned therein. This scholar when at Switzerland for presenting at an Educational Leadership, was affected with food nostalgia and hunted shops for marshmallows that the children munched on their many picnics, bought a packet and greedily ate several and then found that beef gum was one of the ingredients and then it did not taste so good after all!

The Island of Adventure is a part treatise on food – pure, natural and simple things that are available to the Jack, the neighborhood boy who has no family barring his old grandfather and the children Mike and Nora, the twins and their sister Peggy, who are ill-treated by their Aunt Harriet and Uncle Henry and run away to the Secret Island, all by themselves.

In the book “The Secret Island” by Enid Blyton, the beans, radishes, lettuces, mustard and cress grow enormously in the rain. Jack and Mike harvest the “rain-swollen” lettuces and bring them back to their friends to relish them – “so crisp, juicy and sweet”. They also had a simple meal of fried eggs and mushrooms, wild strawberries and cream, afterwards.

They tame a cow, christening it Daisy and grow fowls and hens in the island. They build a willow house and lead a Robinson Crusoe-like life on the island. When they are forced to hunt rabbits that so tamely come to them in the island, little Nora feels bad to kill them for meat. But Jack the older boy convinces them that they need to eat meat in order to survive the cold. Humanitarian touches and reprimands when one of the children fails to obey rules and laws are visible in the passages and lessons for young children on moral and ethical living as undercurrents.

Alice in Wonderland by Lewis Carroll (1832-1898) immensely popular with the children but seen as rebel literature by grownups then, has plenty of imagery for food in it. History has it that too many rules on Etiquette and Dining during meal times were prevalent when he wrote the book. Hence may be as a sign of rebel, he may have used food in a symbolic way. The Mad

Carroll may have had a hidden didactic agenda to it all in ‘Alice in Wonderland’ by showing what perils can be precipitated for children who do not exercise restraint in eating. If Enid Blyton showed children how to eat, Lewis Carroll put forth how not to eat. Alice encounters a mushroom, by eating one side of which she would grow taller and by eating the other side of which she would grow shorter. But the caterpillar her freshly-found soul mate, who lures her to eating the mushroom does not tell her which side would do what. Hence Alice is frightened beyond her wits. May be Lewis Carroll wanted children to exercise caution before eating anything offered by strangers.

Alice has a tryst with the terse pigeon that mistakes her to be a serpent, the resplendent replicate of the sinister evil in literature, who had come to prey upon her precious eggs. Alice glibly tells her that no doubt as a human, she was fond of eggs. This rude riposte unnerves the naïve pigeon but gives Alice an idea that she could pose to be a serpent. The ultimate end to the story comes in the form of a Trial on food, where the King and Queen of Hearts stage a trial to investigate who stole the Queen of Hearts’ tarts. Here again there is a temptation for Alice for food: . There is, “in the very middle of the court…a table, with a large dish of tarts upon it: they looked so good, that it made Alice quite hungry to look at them” (86). The trial scene wrenches Alice from the tumultuous Wonderland and brings her back to her sister, to the real world. Even in the sequel to the book “Alice in Wonderland” the ‘Through the Looking-Glass’ book there is a passing reference to this fad for food of Alice where Humpty Dumpty tells her that with the right guidance she could have grown up better had she not yielded to temptation for food.

Both the books recur on any research on food in literature, although the treatment of food as an object to entice is different. (Spring 2013 Nothing More Delicious: Food as Temptation in Children 's Literature by Mary A. Stephens Georgia Southern University)

The third author taken up in this study is Roald Dahl (1916-1990). Roald Dahl ‘s immensely popular books are a much later escalation in the flight of Children’s literature, with

Jodie Slothower and Jan Susina note that “Dahl’s stories reveal an author obsessed with food” (28). His love for food is gluttonous, luxurious and almost obscene. The protagonists who partake the meals in his books are the starved, emaciated, economically weak sort, whose hardships the readers will feel, truly deserve the super-sumptuous spreads that Dahl red carpets for them (13 of the best food descriptions by Tom Bonnick). Morals, there will be, with magic thrown in, in the make-believe world od Dahl’s books. Good and bad children will be there in the stories, with the implication that the good will truly triumph at the end. And the patter ensues with an adult guide, who is there to fetch and bail out the good child from the clutches of the bad, amidst ravenous descriptions of food, in giga quantities, colourfully chaotic and in mind- boggling varieties, fit to give a jaw dropping effect, much like in the scenes of Charlie and the Chocolate factory movie. As though as a compensatory afterthought, there will be a fat child in the story, much addicted to eating which is a subtle warning to wean off highly indulgent children. The protagonist good child will be depicted as a child who has family values, with a generous extended family of four grandparents and he would not trade being with them for the sake of as great a temptation as owning a chocolate factory. As a stark contrast, the villainy children will be ego-centric, unfair, impolite and spoilt brats, who connive umpteen contrivances to go on top and sustain their place there. The gluttony for food will be ascribed not to the children themselves but to insufficient upbringing and indulgence of parents who fail to prune the character ethic of children as they grow up, in their formative years. These lessons, Dahl indoctrinates through his stories, creating unforgettable characters (https://www.penguin.co.uk/articles/children/2017/6-of-the-most-gloriumptious-roald- dahl-heroes) like Matilda who uses a spell to teach a lesson to the stentorian school Principal, Billy the brave who meanders into the forest,

Charlie Bucket with his grandpa sailing into the Willie Wonka Chocolate factory, George the accidental scientist and Sophie who saves the children of the world and James the savior of the insects aboard his Giant Peach. He reproaches and reprimands neglectful parents in the stories, up scaling his didacticism to the earlier generation too.

If Enid Blyton, Lewis Carroll and Roald Dahl have woven food into literature from 1832 to 1990, the Indian treatise ‘Arthashastra ‘written by Chanakya in an ancient book called ‘Vriddha Chanakya’ states ‘We are what we eat’ (‘Atha Sanskrutam’ http://blog.practicalsanskrit.com/2010/07/we-are-what-we-eat.html. The verse was written anywhere between 371 and 283 BC in Pataliputra, India. Chanakya or Kautilya or Pandit Vishnugupta adorned the court of King Chandra Gupta Maurya as his political Guru and God

The shloka is a simple one, but has deeper connotations:

Lamp eats eats darkness and produces [black] soot! What food (quality) [one] eats daily, so will [one] produce. We become what we eat – दीपो भक्षयते ध्वान्तं दीपो भक्षयते ध्वान्तं कज्जलं च प्रसूयते | यदन्नं भक्षयेन्नन्नत्यं जायते ता饃शी प्रजा || dIpo bhakShayate dhvAntam kajjalam cha prasUyate | yadannam bhakShayennityam jAyate tAdRishI prajA ||

The ‘Artha Shastra’ is a political treatise, composed, expanded and re-dated between the 2nd century BCE and 3rd century CE. It was influential until the12th century, when it is appeared. It was rediscovered in 1905 by R Shamasastry, who published it in 1909. The English translation was first published in 1915. This is a sample of the connect between food and literature from an ancient Indian perspective, perhaps a forerunner to all world literature, taking into count the time it was written.

This hint from ancient Indian wisdom is quoted here to add an Indian perspective relevant to the current scenario, where book reading among children is dwindling and is in doldrums, whence caution and precaution need to rule the connect between food and literature today. The latest in the gamut of Children’s literature is Harry Potter, by J K Rowling, who has confessed to borrowing heavily from Enid Blyton in her descriptions of food. With obesity becoming a curse with the case of couch potatoes, what lessons will be imbibed as regards food, in children’s literature, is again a moot point. It suffices to say that literature must and will pass the litmus test of being a beacon light to the society, in the basic human activity of food. ======Works Cited

1. Keeling and Pollard – Critical Approaches to Food in Children’s Literature 2. Jodie Slothower and Jan Susine https://www.researchgate.net/publication/236720504_Critical_Approaches_to_Food_in_ Children's_Literature_review 3. Girls, Mothers, Children https://www.researchgate.net/publication/236720504_Critical_Approaches_to_Food_in_C hildren's_Literature_review by Nikola von Merveldt) . ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 M.R. Devika, M.A. English, M.Phil. English, (Ph.D.) Food – Lit- Kid – Connect –A Treatise on Food in Children’s Literature 50 4. 11 Enid Blyton things I wish I could eat right now – Deepika’s blog 2014 5. Dr Joan Ransley, Honorary lecturer in Human Nutrition, University of Leeds 6. ‘The Secret Island’ by Enid Blyton 7. “Alice in Wonderland” by Lewis Carroll 8. (Spring 2013 Nothing More Delicious: Food as Temptation in Children 's Literature by Mary A. Stephens Georgia Southern University) 9. ‘Charlie and the Chocolate Factory’ by Roald Dahl 10. Jodie Slothower and Jan Susina 11. 13 of the best food descriptions by Tom Bonnick 12. https://www.penguin.co.uk/articles/children/2017/6-of-the-most-gloriumptious-roald- dahl-heroes 13. ‘Atha Sanskrutam’ http://blog.practicalsanskrit.com/2010/07/we-are-what-we-eat.htm 14. The Harry Potter series by J K Rowling ======M.R. DEVIKA B.Com., M.A., B.Ed. (Hindi), B.Ed. (Eng & Soc. Stu.), M.Ed., M.A. English M.Phil. English, (Ph.D.) District Coordinator (Teacher Training) Sarva Shiksha Abhiyan, 303, Collectorate Campus, Salem-636001 [email protected] [email protected]

Objectives To examine the purpose of food, during the time multitudes were in support and against God. To understand the concept of food, then and now. To examine the inner qualities of the people. To compare the food intake of the ancients with that of the present day.

Significance of the Paper The paper examines the kind of food eaten by the people in the ancient world. The paper analyses the effect of food in the present-day world. The paper ascertains the way of living of the people by the consumption of various kinds of food. The paper discusses the problems faced then and now where there were availability and lack of food.

Methods The paper has adopted ‘The Bible’ for textual analysis.

The paper compares the way of living of people, then and now with reference to food.

Background of the Study The paper has a background of food and its reference with ‘The Bible’. It is described in the Bible that many people followed the teachings of God. The grace made known by the impartiality of God. There are many incidents in which food serves as the factor in which the people understand the greatness of God.

Food in the Old Testament The fall of Man The fruit of knowledge which was forbidden was the reason for the fall of mankind. The very first man and woman created have sinned, as they went against God’s words. Their want to be equal to God has led to the eventual fall from the Garden of Eden. The greatness of the Almighty:

The Lord is said to have heard all the complaints of the people while the Israelite community has set their journey from Elim to reach Canaan. The Lord dropped manna for them. Then the Lord said to Moses, “I have heard the complaints of the Israelites. Tell them that at twilight they will have meat to eat and, in the morning, they will have all the bread they want. Then they will know that I, the Lord, am their God” (Today’s English Version, Exod.16.12). The quails were dropped in the evening.

Through this, it is understood that The Lord satisfies people with the food they want. In fact, they are given in plenty despite their complaints. This proves the greatness of the Lord. The long-lasting life of food:

The Manna showered by the Lord is the long-lasting food which satisfied the people beyond the limit. The Lord’s abundant mercy can be understood by it. Moses says to Aaron to save some Manna so that even the descendants may come to know about his mercy. “The Israelites ate manna for next forty years, until they reached the land of Canaan, where they settled” (Exod.16.35).

Food as a Factor Affecting Family Togetherness should be an essential factor among the family. Any discord in the family leads to negative outcomes. In the case of Jacob and Esau, the brotherly relation between them is not equal. Blessings from parents are always a boon to an individual. Jacob, in order to get his father’s blessings, he was ready to disguise as his hirsute brother Esau. Isaac (a blind old man), the father of the two, wants Esau to go to the country and kill an animal which in turn would be served to Isaac because he likes it. “Take your bow and arrows, go out into the country, and kill

an animal for me. / Cook me some of that tasty food that I like and bring it to me. After I have eaten it, I will give my final blessing before I die” (Gen.27. 3-4).

Rebecca, Isaac’s wife, listens to the conversation between the father and the son. She understands that Esau will get the blessings of his father before Isaac dies. To avoid this, Jacob is instructed by Rebecca to go to the flock and pick two fat young goats. Rebecca puts on Jacob the best clothes of Esau so that his father would not identify he is Jacob. Isaac, initially has a doubt and later when Jacob came up to kiss him, Isaac smelt his clothes. Jacob gets Isaac’s blessing after Isaac is satisfied eating the tasty food. Isaac blesses, “May nations be your servants, and may people bow down before you. May you rule over all your relatives and may your mother’s descendants bow down before you. May those you curse you be cursed and may those who bless you be blessed” (Gen. 26.29).

Esau is helpless when he comes to know that Jacob has cheated on him. He cries out loud when he realizes that his father cannot bless him as already Jacob has received his blessing. In this, the deserving son do not gain anything even though he did as his father said. The cheating attitude among the family members is brought out through Rebecca and Jacob.

Elijah is Helped Elijah, a prophet from Tishbe in Gilead, said to King Ahab that there will not be rain for two to three years. He was helped by the Lord. He did as the Lord instructed him to do so. He hid himself near the brook of Cherith, east of the Jordon. There the brook supplied him with water and ravens brought him bread and meat.

Elijah Helps the Widow The Lord instructed Elijah to go to Zarephath, near Sidon, as the brook dried up due to lack of rain. He requests for water and bread to a widow gathering firewood, as the Lord has commanded her. She replies that she has only a handful of flour in a bowl and a drop of olive oil in a jar. He asks her to prepare and bring the first loaf to him and then prepare the rest for her and for her son. She did as Elijah said. And “as the Lord had promised through Elijah, the bowl did not run out of flour nor did the jar run out of oil” (1 Kings. 17.16).

Elisha Helps a Poor Widow Elisha helps a widow, who was a member of a group of prophets. She asks help as her sons life is in danger. Her husband has died. A man he owed money comes to take away her two sons as slaves in payment for her husband’s debt. She answers that she has nothing except a small jar of olive oil in her home when asked by Elisha. She pours the oil into the jars and filled

it. Elisha tells her to “Sell the olive-oil and pay all your debts, and there will be enough money left over for you and your sons to live on” (2 Kings. 4.7).

Food in the New Testament Celebration Celebration is often carried out by serving food to the relatives, friends, etc. In the parable of the prodigal son, a father who has two sons celebrates the return of his younger son. The younger son expects a scorn from his father for wasting all the money, which was the property granted, on gambling and prostitutes. He realizes the goodness in his father when he accepts him. The father tells his servants to arrange for a feast.

“Then go and get the prize calf and kill it and let us celebrate with a feast! For this son of mine was dead, but now he is alive; he was lost, but now he has been found.’ And so the feasting began” (Luke. 15.23-24).

Through this celebration one comes to know that the goodness is within the human beings, so that the quality of forgiveness is explicitly stated in the case of the father in the parable. The celebration can also be looked at the perspective that human beings are ready to accept others though they are wrong.

Jesus Feeds the Five Thousand Jesus feeds a large crowd who followed him because they had seen his miracles of healing. He already had an idea on how to feed the five thousand men. Andrew, his disciple, said that a boy had ‘five loaves of barley bread and two fish’. “Jesus took the bread, gave thanks to God, and distributed it to the people there. He did the same with the fish, and they had as much as they wanted” (John. 6.11).

Jesus Feeds Four Thousand People Jesus always had a large crowd after him. Jesus felt sorry for those people who haven’t eaten anything for three days. He asked his disciples how much bread they have got. They had seven loaves of bread and few small fish. He gave thanks to God and distributed it among the disciples. They ate and were satisfied, and they had seven baskets full of pieces left over.

The Wedding in Cana In the town of Cana in Galilee, Jesus attended a wedding. Jesus’ mother said that there was no wine left. The moment he knew the time has come to do the miracle, Jesus said to fill the jars with water. He turned water into wine so that the guests would have it in plenty. That was his first miracle performed in Cana in Galilee

The Lord’s Supper Jesus dined together with his disciples during the Passover meal. He knows that somebody would betray him among the group. He said that the one who dips his bread in the dish with him would betray him. Jesus took the bread, gave thanks and broke it and gave to his disciples. He said, “Take it, this is my body” (Mark. 14.22). The same he did for the cup and said, “This is my blood, which is poured out for many, my blood which seals God’s covenant” (Mark. 14.24).

Methods Textual Analysis In the Old and the New Testament, the concept of food beyond survival is clearly stated. In the Old Testament, the ambition to become equal to God is brought out by the want for eating the fruit of knowledge. The manna and the quail dropped by God shows the forgiving nature of God. Whereas, it shows the evil nature of man because they pile up even when food is not needed for them as instructed by Moses. The growth of worms on the stale food suggests that anything done with a view of greediness will lead to waste. The cheating attitude of the mother is depicted in such a way that she cooks the goats taken from the flock instead of animal from the country. This shows that she does not respect her husband’s words. Her son, Jacob, is also not shameful for deceiving his father and his brother. The goats taken for cooking instead of an animal from the country clearly proves that the respect which they pretend to Isaac is of a low manner and is deceiving, because Isaac did not know that those are goats. The Lord helps the prophet Elijah by making birds as a tool to give him food. This shows the faith of man will make him hopeful. The widow trusts in the words of Elijah. Elisha helps the poor widow so that she can lead a decent life with her sons, by selling the resource which she has, in order to earn money.

In the New Testament, food is an aspect used to explicitly show the goodness, in the parable of the prodigal son. Jesus never leaves those people who believed in him. He considers them and distributes food by giving thanks to God. This shows that he fulfills the purpose of God. The miracle performed at the wedding in Cana is a sign of his glory. In the Lord’s Supper, Jesus gives an opportunity for Judas to repent. He taught that humility would come only when one becomes a servant to all. Jesus washed the feet of his disciples and asked them to do the same with one another, which shows the humbleness in him.

Food, Then and Now In the Bible, the inner qualities of human beings are understood through food. Food was even a negative influence as it was the reason for the fall of mankind. The patience of God, the cunning trait of the wife of Isaac is aptly described and is made clear to the readers. Moreover,

the forgiving nature of God, the glory and humility of Jesus, the faith of man can be comprehended. So, food was eaten for survival purposes but the purity of God, the kindness of men serves a larger purpose than the survival. Food was either a positive or negative impact on the lives of people.

Nowadays, the lifestyle has changed. People mostly do not know the speciality of certain foods. Food cooked in a traditional style is eaten only during occasions in fast-moving city areas. The benefits of nutritious food are not known. Many people suffer from illness as they eat fried foods because of its taste. Most of them are not health conscious due to the new trends followed in today’s milieu. Advertisements of fast foods have a negative impact on the eating habits of people. Chemicals are being sprayed or injected into the foods to make it look more natural. People are often lured by the appearance and the taste. Food is distributed among the needy. Many people who are in poverty are not recognised. There are still people starving and dying. Few well-off people do not understand the value of food.

Conclusion In the Bible, food is described in various situations and it serves many purposes. Though the need for food is for survival, many other aspects are also highlighted. People in the present world, do not understand or are not aware of the benefits of eating good food. This in turn leads to various diseases. The life span of human beings nowadays is shorter than those of the ancient days. Westernization has blinded people in many ways. The traditional food, the traditional cooking is almost fading from the fast-moving world. ======Works Cited Good News Bible: Today’s English Version. Bangalore: The Bible Society of India, 1976. New International Version. Retrieved from: www.biblegateway.com/passage/?search=Exodus+16&version=NIV BibleStudyTools Staff. Retrieved from: www.biblestudytools.com/bible-stories/the-last-supper.html. July 2, 2016 Fairchild, Mary. ‘The Last Supper Bible Story Study Guide’. Retrieved from: www.thoughtco.com/the-last-supper-700217 . Jan 3, 2018. Good News Bible. Retrieved from: media.sabda.org/kios/DVD_Dengar- Alkitab/ALKITAB_TEKS_PDF/INGGRIS/GNB--Good_News_Bible.pdf ======Elvina C M., M.A. English Literature Department of English and Foreign Languages Bharathiar University Maruthamalai Road, Coimbatore 641046 Tamil Nadu [email protected]

======Language in India www.languageinindia.com ISSN 1930-2940 Vol. 19:1 January 2019 India’s Higher Education Authority UGC Approved List of Journals Serial Number 49042 ======Food Be Thy Medicine and Medicine Be Thy Food K. Visalakshi, Assistant Professor ======Nature is the only God in all creatures in the world. All the components needed for humans are derived from nature. We can get healthy life in the way we handle it. Food habits that our ancestors practiced prevented the disease. The food we eat must be able to get rid of the waste of our body. It is special that 30% of the food is like a fruit in our daily diet. The National Food Lab (NFL) declared is red guava is the best fruit in the world. The humble fruit is extraordinarily rich in vitamin –c, vitamin B-6, and vitamin A, and Calcium (Ca), Magnesium (Mg), phosphorus (P), iron act as potent antioxidants which neutralize free radicals generated in the body, preventing the growth of cancer cells. Coconut oil contains natural saturated foods that increase the good high-density lipoprotein (HDL) cholesterol and also help turn the bad low- density lipoprotein (LDL) cholesterol into a less harmful form. Gingelly oil has compound called sesame oil. Sesame oil is an anti-oxidant and an anti-inflammatory agent and it's extremely good for the heart and also prevents the instruction of fatty deposits in the arteries.

Plastic containers and refrigerators were detrimental to society but in this fast world, nobody knows the alternative to junk foods. If we have red rice flakes and palm jaggery, Rice flakes sweet dish can easily be made within 15 minutes for evening snacks. This red rice flakes contain Magnesium (Mg) , Calcium(Ca) , Selenium(Se) ,and Manganese (Mn) . Magnesium prevents the heart attack and low blood pressure. Manganese helps in developing metabolism. Calcium prevents healthy bone and teeth. Selenium assures comprehensive good health.

Dairy foods are the best food source of dietary calcium. It has had plenty of protein, vitamins, and minerals to fight the diseases. Low – fat dairy foods make the best snacks because they contain carbohydrates and proteins. Dairy foods are perfect snacks for diabetics and everybody because they maintain the blood sugar levels. Leafy greens are the best disease- fighting foods. It contains vitamins, vitamin C, carotenoids, beta-carotene, folate, Iron (Fe), Magnesium (Mg), phytochemicals, and antioxidants.

Whole grains have nutritional components like folic acid, selenium, and B-vitamins it helps to a healthy heart, weight control and reducing the exposure of diabetes. Their fiber content helps the digest problem and feeling full between meals. Present food habit had changed a lot ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 K. Visalakshi, Assistant Professor Food Be Thy Medicine and Medicine Be Thy Food 58

from traditional food but the present food habit is not good for health. If we take more fruits, vegetables, and small grains (siruthaniyangal) we could lead a healthier life.

According to change the seasons, we could adopt seasonal foods. It will help with our healthy life. In summer seasons we should take salads, fruits, buttermilk, ragi malt, tender coconut. During the winter seasons, we should take heavier foods and spices. This not important to what lifestyle you have, but important what type of food you have for a healthier life.

Along with eating the most nutritious foods that provide the most benefit to your overall health, the importance of eating the right amount and combinations of watch food are also stressed. If you want to lead a healthy life you should follow a well-balanced diet. If you are not taken a balanced diet it will affect not only the body and also affects the mind. It will cause the eighty percentages of diseases. This well-balanced diet habit was followed from an early age.

It has been shown over that eating a balanced diet of whole foods can keep body and mind in good form. Fruits, vegetables, seafood, nuts, seeds, whole grains and, legumes support good health, Chronic inflammation is at the heart of many diseases, but eating the right foods and maintaining wholesome lifestyle can help achieve better health. Some foods that may help fight infection and provide hints for lifestyle changes.

Fermented foods have taken a important role in human diet. It will contribute to good bacteria in our gut. There are different kinds of fermented foods used in milk, vegetables, meats, bread, and cheese. Yeast is used to make a fermented food. It contains vitamin B content and increase the mineral level in food. Good nutrition is fundamental for good health. Food is medicine is a term creates by Hippocrates. He is also called the father of western medicine. According to his words, you will eat healthy foods you can escape your medicines.

Centuries ago the earliest known doctors and health practitioners across the world imparted the benefits of using food as medicine to heal the body and how based on research it is clearly evident that food plays a considerable activity in health and how you feel on a day to day basis. Hippocrates believed that illness against inadequate nutrition and bad eating habits and that if people were to gain well-eating habits then optimum health would be restored. Long before doctors and medicine were frequently used, wise tribal elders would seek out healing herbs and plants for their community and food would be applied prescriptively to bring about healing. Slowly through the years, man has moved abroad from the healing power of nature and towards prescribing load synthetic drugs and unreal remedies to deal along with ailment.

The actuality is that because we have relocated away from natural and essential remedies and many of us rely on a diet of processed, fatty and sugar. Laden food the consequences are that rates of obesity and disease have increased automatically. If food has the power to prevent much of the chronic ailment then it makes sense to alter our dietary to use it our own advantage to not only heal and bring back the body but also to prevent ailment.

Although taking pharmaceutical drugs for ailments may be useful, they often come with short and long-term side effects and contributes to the toxic build up in our bodies. While drugs are essential in life-threatening situations, if long-term conditions can be managed with diet and lifestyle changes then using food as medicine must be considered as a basic way of tackling the issue and prevent future health problems.

Health specialist and scientists are now uncovering the benefits of nutrigenomics and the whole notion that food is information that speaks to our genes and triggers messages that create health or disease. There are many factors that culminate to bring about diseases such as stress, nutrition, hormone balance, the health of our gut, and the importance of detoxification and food.

Thinking about what's at the top of your fork will assist you to avoid specific unwellness that arises thanks to years of unhealthy ingestion. the great news is that these are often reversed with the assistance of a decent diet. notwithstanding you reside on eliminating you'll be able to build healthier decisions, additional and additional services, restaurants and other institutions are recognizing the healing power of food and are together with healing foods as a part of their menus thus nutritious food isn't as hard to search out because it once was. Being healthy means that putting the proper fuel into your body and having your internal engine run swimmingly. each meal that you simply consume influences the method that you simply feel one way or another. that the additional nutritious foods you select, the healthier you'll be. Whole foods act as medicine to heal and shield your body and provide the system a possibility from coping with toxins, preservatives, additives, and chemicals that are enclosed in such a big amount of-of today’s processed food.

If you're uptake food every day with very little or no nutrition, your body won't be receiving all of the nutrients it has to perform properly and health problems will arise. All that you just body can operate on are the foods that you prefer to place into it. Healthy nutrient made and alive foods facilitate to heal the body at the cellular level and build sturdy defenses enabling you to combat malady and environmental toxins. The primary factor to rely on if you're coming up with on giving your diet an overhaul is to make sure that you just have a healthy system digestorium. This can be an important ingredient and essential to ensure that you just area unit with efficiency burning your food and effectively extracting the nutrients from it. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 K. Visalakshi, Assistant Professor Food Be Thy Medicine and Medicine Be Thy Food 60

Diseases are usually related to vitamin and mineral deficiencies or food sensitivities, therefore, having healthy digestion and knowing what foods work for you is basically necessary, you will need to think about a food elimination diet to seek out that foods may have a sensitivity or allergic reaction too. For a few individuals, raw food though perceived as healthy, is much too onerous on their inflamed and delicate organic process systems and that they might have to start by incorporating a diet like juicing and uptake soups and simply eatable foods till their gut heals. Animal oil could be a good way to naturally combat inflammation too.

Various foods have specific healing properties like garlic and onions that embody antibiotic and antifungal properties. Explicit chronic conditions like arthritis and disorder enjoy a specialized diet and avoiding explicit foods. so foods that cut back inflammation and ones that facilitate lower sterol like fish and omega three fatty acids. Doctors counseled uptake a minimum of two servings of fish per week. it's continually sensible to do and acquire the organic process advantages from your food and not place confidence in synthetic supplements.

Refueling abreast of super food could be a good way to produce the body with nutrients and not overeat. Individual foods have their own distinctive set of nutrients to satisfy the wants of your body. Therefore, uptake a large sort of foods ensures that you just have gotten various vary if nutrients vitamins and minerals that you just want. Incorporating the seasons into your menu coming up with can profit you, so you'll be able to relish contemporary and within the moment foods that area unit copiously out there. There's additionally a price saving after you stock season, back up native growers’ markets or co-ops and talk over with the sellers concerning what’s in season.

Even supposing it takes a bit longer once searching gets accustomed reading labels and searching for precisely what's within the food. If it's quite six ingredients it’s most likely not planning to be that sensible for you. Search in season and opt for foods that are as about to their state of nature as possible. One should develop sensible nutritional habits with a diet right from an early age. Since such habits cannot be changes night long, youngsters ought to be school the worth of uptake organic process food and unwell effects of food in life. A balanced diet and applicable meal timings area unit necessary for a healthy body and mind. Uptake nourishing food not solely helps in weight management and unwellness prevention in adults however additionally contributes correct growth of kids and their higher performance in studies and sports.

Nutrition is that the broader term that isn't restricted to develop only healthy dietary habits however additionally a healthy lifestyle patterns from an early age. A healthy lifestyle excludes smoking, alcohol consumption etc. and includes regular exercise, regular meals further ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 K. Visalakshi, Assistant Professor Food Be Thy Medicine and Medicine Be Thy Food 61

as applicable sleeping hours. Learning such things from an early age helps one to guide a healthy life as an adult and even in adulthood. So a correct nutrition for everybody will enhance, the productivity of the individual and contribute to the development of a nation as an entire.

Nutrition education is a vital think about overall improvement for society health and bar of all varieties of deficiency disease. For spreading such education faculties area unit ideal platforms, for promoting womb-to-tomb healthy uptake habits and lifestyles in the community. Most countries today implement health of education programmer in faculties that is embody feeding to students, deforming, victuals and mineral supplementation etc. youngsters should perceive the necessity of minerals, vitamins, proteins, fluid balance etc. further as limiting calorific value of food that one ought to consume as totally different ages. All folks should notice the worth and significance of fine organic process habits for an extended and healthier life.

Food is the best medicines and therefore we should take into account carefully how we perceive and use them. First, choose the right diet and the right food to eat can help improve health and body functions. Second, using food for health benefits has been a norm and that scientists are looking forward to creating food that can fight diseases. There are some parallel and contrast in the views on the health benefits of foods between two different generations. And last but not least, foods with health benefits have been industrialized which raised the concern on how the government should regulate them. We aware that we eat the foods we consume every single meal notably impacts our health and therefore it can be used as medicine. Healthy diets are directly linked to good health. The human bodies must need food to work properly, if the food is not good enough then our functions are disrupted.

Today’s food is the food we eat for all of our problems. Many people are suffering from a lot of illness. The absence of immunity in the body is because we are not eating the right foods. We buy it for the taste of food items sold in stores. But we still do not think about these problems. The main reason for our physical health is the fact that our environment is changing and eating habits. From young to old we should aware the values of medicines as well as foods. Many people spend a lot of money to purchase the medicines, but they are not ready to purchase the medicinal value foods. We are eating the food, what our eyes want to buy not our mind’s choice. This is our important duty to give the awareness to children for nutritional foods. Only a few people really follow the principles of healthy eating. Most of the scholars have fashioned correct ideas regarding healthy intake, good and bad food early in their education. The main source of information for rational nutrition for about two-thirds of the students is the Internet and their friends. The family itself does not provide the necessary basis of notions for healthy eating of the young people. Healthy intake is outlined as a balanced intake of food to satisfy the physiological desires of the body. The way of eating is determined by the age, sex, the physical ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 K. Visalakshi, Assistant Professor Food Be Thy Medicine and Medicine Be Thy Food 62

and or mental work that is fulfilled by each individual and it can differ in order to ensure traditional growth employability and making stipulations permanently health and life. The principles of healthy eating are the basis on which everyone can build a diet according to his or her taste preferences, motivation, awareness and living conditions. Conclude is in your hand ======Works Cited

Raman Siva ,Aaraam Thinai, Vikadan Publications, 1 November 2016. Khalsa Singh Dharma, Food as Medicine, Atria Books, 8 May 2010. ======K. Visalakshi Assistant Professor PG and Research Department of English Erode Arts & Science College Erode - 9 [email protected]

S. Karthika, II M.A. English ======Changes are the one that cannot be changed. As with such changes, the Indian society and the literature had came up. The Indian writing in English had been brought centuries ago. And now it flourished away with the clear view point and reached the towers of intellectuality high. In such a way, Preethi Nair is one of the most best-known authors in the ocean of Indian writing in English literature. Born in Kerala, her writings had the Kerala is the regional settings of her novel. Though she brought up in United Kingdom, she had the ancestral roots of the India.

Preethi Nair had the style of writing with the Indian traditions and cultures in touch. Her novels are Gypsy Masala, 100 Shades of White, The Colour of Love. Each and every of her novel had the Indian touch. And she had also written play Dreaming Alice: The Looking Glass and The Whole 5 Yards.

The novel 100 Shades of White shows the different aspects of an author’s view point and the portrayal regarding woman in the society. And mostly she had brought the outstanding idea of using the spices or food as magic tool to perform the changes which the author liked to. The usage of food as a magic tool is different in writing style of the author.

The story of the novel revolves around Nalini and her children Maya and Sachin. The story is designed with the techniques of stream of consciousness. The protagonist Nalini is the narrator. She explains her life in Kerala with her mother working as a maid in rich family. Her mother says the whole managing attitude of the family lies in the hands of the one who makes the food for the family. She says that the spices and the food have the ability to change the situation from bad to good or from good to bad. She will watch the situations in the family and then prescribe the spices accordingly.

Thus, in such a way, the healthy conditions of the Kathi family are controlled and taken into care by her mother as a cook and Nalini as her assistant. Her mother says, “If the ingredients are incorrect administered, or if you work with bad intention, it can also bring the most disastrous results” (100 SOW 55). Her mother maintained the merriment of Kathi family with her cooking magic. The role of spices played an important role in the whole story. “The right amount of cumin to stimulate appetite for life, a cinnamon quill to bring spice or action into stagnant phases of life, lemon juice to diffuse an argument, chilli to relieve pain and turmeric to heal the heart” (100 SOW 55). Each and every spice has the specific unique qualities to perform the magic. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. Karthika, Ii M.A. English The Outrageous Power of Food in Preethi Nair’s The 100 Shades Of White 64

Even her mother could sense the unpleasant situation of the family by the food get rotten. She warned Nalini about being cautious of Raul, by the food getting rotten. These reflect the foretelling power of the spices. As said, Raul had got attracted the minds and hearts of Nalini, and eloped. Raul and Nalini got settled in Mumbai. At first everything seems to be best for Nalini till she gets conceived. After her pregnancy, she had slightly drifted upon Raul and after her delivery, situations turned upside down. Nalini sensed the situations and called out her to come to her home in Mumbai.

Her mother came to Mumbai and made slight changes in her home. As the kitchen is in the worst hands of a maid, Nalini had faced such things. But after her mother arrival, she got perceive the life she once had with Raul. This shows that the usage of spices with devotions and the change of the charming hands to do the food could bring the pleasant situations in the family.

Nalini had faced many problems in her marital life. In fact her marital life was a failure. Raul had an extra marital affair and left Nalini and her children all alone in life. So it is in the hands of the Nalini to take up the wisest decision. She lied to her children that their father had died in an accident and convinced the children to accept the reality. Nalini is now responsible for bringing the child in a better way.

As the daughter of the cook, she had the devotion in her work and the magic in her hands. She started to make pickles and sold it in nearby houses. And the thoughts of ideas grew into big. Her pickles got sold in super markets, whole sale shops, hotels and so on. Later her idea of making pickles got into the business and it is successful. The food can help one to overcome in his life.

The spices and the food can give answers to the questions wondering over the mind. Nalini had a marriage proposal from Ravi Thakker. Though Nalini was ready to accept, she was in confusion regarding the acceptance of her children. She concerns for her children’s future. She worried about her children’s education and their future.

She had many confusions and question rolling all over around her. She says, “how would the children feel abouit it? What about the business? How would Ravi’s parents feel about him marrying a woman with two children? How did he feel about Maya and Sachin? Did he love them like they were his own? (100 SOW 118). She has been placed in the despair.

As so many questions rolling all over her mind she is in distress and she needs someone to help her to come over. She picked the help of the spices and food. Even the spices could answer for the question quivering over the mind. She says,

“In cooking there are always answers. As I squeezed the fresh tomatoes into a pulp, I thought of saying yes to Ravi and then as I chopped and fried the onions, I would agree to move the family to Mill Hill but on the condition that I kept my business and perhaps with the deposit I had saved, I could lease a shop or an outlet where we would work from. As the onions sizzled, I added garlic, ginger, some turmeric and it seemed ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. Karthika, Ii M.A. English The Outrageous Power of Food in Preethi Nair’s The 100 Shades Of White 65

better to wait until summer when the children’s school term would be over and Maya would be finishing the junior school and moving to new secondary school. .... fresh coriander and a few cinnamon sticks made it smell just right. Things would work out. I called up Ravi and said, yes, yes, I would be his wife” (100SOW 120).

Thus Nalini had chosen to be his wife for her entire life. Things got changed around as days moved. She lost Satchin in a car accident and Maya had departed to abroad for her higher studies. The spices had helped her to come over the pain she had on being part with her children. The spices are the soothing agent for her pain and wounds, and bringer of peace. It gave her courage to start up a new life whenever she felt she can’t. She opened up the new shop with new ideas and new fresh start. And it gave them the new way of living.

The spices, foods, ingredients were played a major role in the whole story. And the role it has taken place in the story is indispensable and insurmountable. The food had been the stuff for enjoying, and medicine for wounds, pains, bruises and so on. It had healed over the pains undergone and been the best catalyst to start the new life too.

Thus the author had used the food as a reacting agent for the situations and incidents that had in the story. The unique thought of using the food in literature as the literary device is something different and unusual.

The similar usages of food as the literary device could be seen in “The Mistress of Spices” by Chitra Banerjee Divakaruni. Here the author uses the spices as the major theme. Tilo the protagonist who is said as the Mistress of Spices works in the spice bazaar and uses the spices as the healing agents for the immigrants and performs magic in their life. The different spices are used for the different purpose in their lives. Each and every spices in the spice bazaar had a unique quality.

Similarly the same ideas of using the foods in the story are mentioned in “Like Water for Chocolate” by Laura Esquivel. The plot is slightly different from other plots. The protagonist is very much interested in cooking and baking etc. The main theme is the feeling in which she cooks get deepen into the food or dishes and the person who consumes gets the same feeling. The device of mixing up the food with the magic realism. ======Works Cited

Nair, preethi. 100 Shades Of White, Harper Collins. 2003. Banerjee Divakaruni, Chitra. “The Mistress of Spices”, Doubleday, United States, 1997. Esquivel, Laura. “ Like Water for Chocolate”, Doubleday, Mexico, 1995. ======S. Karthika, II M.A. English

Sarah Tucker College Perumalpuram Tirunelveli [email protected]

Arathi Unni, Research Scholar ======Before discussing about the aspect of food in this work, it is important to talk about the work itself. The Metamorphosis was written by the German novelist Franz Kafka and published in the year 1915. It tells us the story of Gregor Samsa, a travelling salesman. The novella became well known because of its extra-ordinary opening sentence. The story begins by telling the readers of the very transformation of the protagonist into vermin. It begins thus,

“One morning, as GregorSamsa was waking up from anxious dreams, he discovered that in bed he had been changed into a monstrous verminous bug” (3).

It is not so much the unconvincing aspect of a person turning into a bug one morning that is strange, but the very casual and ordinary manner in which it has been narrated that makes it absurd. Moreover, we see that Gregor betrays no emotion of shock or disbelief at his condition. His immediate thoughts are about his work life. We can see him fretting about the train that he needs to catch and the possible admonishments he would have to face from his boss. His bodily transformation doesn’t bother him at all, at the moment.

Kafka wrote this novella in the 1900s during which time Germany had become a major European power. There was a huge industrial growth driven by the steel and pig iron production. The urban working-class population grew rapidly during this time. German employers were considered hostile and authoritarian and the workers had very little political rights. On the whole, one can gather that the German society at the time was very materialistic and inhuman. We get a glimpse of this from the novella very clearly. Gregor’s vexations about his work life and the everydayness of the various hurdles he needs to face as part of it, is very evidently given in the text:

“What a demanding job I’ve chosen! Day in, day out on the road. The stresses of trade are much greater than the work going on at head office, and, in addition to that, I have to deal with the problems of traveling, the worries about train connections, irregular bad food, temporary and constantly changing human relationships which never come from the heart. To hell with it all!” (4)

Hence, one can see that Gregor is presented as a victim of the deeply inhuman and materialistic German society. There are enough evidences in the text to show that Gregor and his family belonged to the proletariat class. Gregor was the sole breadwinner of his family and he stayed in on his unpleasant job only because of his family’s poor financial status and to pay off his father’s debts. But his transformation into vermin changes everything. From being the provider, he becomes ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Arathi Unni, Research Scholar Food as a Symbol in Kafka’s The Metamorphosis 68 the one who needs to be provided. After Gregor’s transformation, his family reacts in a repulsive way towards Gregor; something they couldn’t help doing. The only way they could now love and care for him was by providing him food, which his sister Grete did dutifully three times a day. As mentioned before food cannot be seen as just a source of sustenance. One of the most palpable ways of expressing one’s love and care to someone is by preparing and serving them good food. Food has this remarkable quality of giving people a sense of contentment and warmth. Grete expresses her concern for her brother by bringing him food. On the first day, she brings a bowl filled with sweetened milk with tiny pieces of white bread dipped in it. She brings him the sweetened milk because it was his favourite drink which makes Gregor, even in the pathetic condition that he is in, to “laugh with joy’’. When she finds out that milk no more suits Gregor, she brings in an entire new variety of food items the next day, like, half-rotten vegetables, bones from the evening meal, covered with a white sauce which had almost solidified, some raisins and almonds, cheese, a slice of dry bread, a slice of salted bread smeared with butter, a bowl of water etc. Because of Gregor’s transformation into the vermin form, there was no way to communicate with him and food became the only channel through which Grete could show that they still considered him as family, in spite of his condition.

This routine slowly dies out as the story progresses, showing the diminishing concern of the family towards Gregor. In a materialistic society, humanitarian values give way to concepts like utility. Gregor’s transformation into vermin renders him unable to work and earn for his family and the story clearly marks the diminishing concern of the family for Gregor for now he cannot provide them anything and also the slow disintegration of the Samsa family. As the story progresses, one can see how the Samsa family slowly slips into abject poverty and how they turn to do things that are suggestive of poor financial conditions. Gregor observes,

“What the world demands of poor people they now carried out to an extreme degree. The father bought breakfast to the petty officials at the bank, the mother sacrificed herself for the undergarments of strangers, the sister behind her desk was at the beck and call of customers, but the family’s energies did not extend any further” (56).

In midst of their struggle for living, they start caring less and less about Gregor. Their change in attitude towards Gregor is again brought out by the way Grete feeds Gregor. While earlier Grete was concerned about what sorts of foods pleased Gregor and took notice of how much he had eaten his meal, later on she becomes indifferent and busy with her own chores. Gregor laments about this lack of care as follows:

“Without thinking any more about how one might be able to give Gregor special pleasure, the sister now kicked some food or other very quickly into his room in the morning and at noon, before she ran off to her shop, and in the evening, quite indifferent about whether the food had perhaps only been tasted or, what happened most frequently, remained entirely undisturbed, she whisked it out with one sweep of her broom” (57).

In spite of his busy schedule, it is suggested in the story that, Gregor always sat down with his family for his meals. This was a routine that the Samsa family never broke. However, after the bizarre event of Gregor’s transformation, things change. Kafka deftly shows the disorder that creeps into the Samsa family and distorts whatever goodwill existed in the household. One can eat only when one is happy and peaceful. Gregor observes how the people in the house slowly gave up eating. He also observes that they now ate in complete silence opposed to the earlier times when they talked and discussed matters. Also, one can see later on that, three lodgers come to stay at the Samsa household who take the place of the family at the dining table and that Grete, her father and mother eat at the kitchen. By this time, Gregor’s family had completely given up on him for they stop feeding him now. This shows the complete breakdown of the homely ambience that once existed in the house. Food and the ways of dining of the Samsa family become symbols that the author uses to bring out this aspect to the readers.

Food also plays an important role in the story, telling the readers about the changing psychological state of the protagonist. The first time Gregor finds food at his door he is overwhelmed with joy and feels thankful to his sister for the gesture. Later on, we see his appetite diminishing as he turns into a rebellious mood over the neglect he was facing from his family. His appetite returns once again when he watches the lodgers eat sumptuously at their dining table. This hunger is symbolic of his want of attention and the jealousy he feels towards the lodgers for now they have taken his place in the family.

As mentioned before, food forms an integral part of our daily lives and there are emotional, psychological and cultural ties that are associated with it and hence it finds ways into our literature too. In this paper an attempt was made to look at the ways in which food has been used symbolically by the author to tell the story, set its ambience and also shed light into the psychological states of its characters.

======Bibliography

======Language in India www.languageinindia.com ISSN 1930-2940 Vol. 19:1 January 2019 India’s Higher Education Authority UGC Approved List of Journals Serial Number 49042 ======Food in Media: As a Bridging Catalyst between Cultures and a Humanitarian Tool Sudharsanan, Dhanya, Assistant Professor ======Introduction Films are phenomenal tools for effecting change by transforming behaviours and ideologies. Food has occupied a privileged position in visual arts for its ability to pack in layers of meaning and to connote emotions and feelings in recognizable byte-sized formats. Food is such a globally connecting element these days and so the portrayal of food and its local and national variations is alluring in all media these days, especially in movies. For filmmakers, food is a powerful tool for encapsulating the decadent, nostalgic, and even grotesque on-screen. It is also manipulated symbolically, to sketch the formation of characters on screen, their emotions and moods, mostly delivered in a in a very subtle and imaginative fashion. Food is such a globally connecting element these days and so the portrayal of food and its local and national variations is much popular in all media these days especially in movies.

Experiments by renowned chefs in food, results in exotic dishes which costs a fortune. Golden Phoenix Cupcake at Bloomsbury Cafe - Dubai, UAE ($18,713) is one among them, crafted with fine Italian chocolate, 23-karat edible gold sheets, vanilla beans from Uganda and strawberries dipped in edible gold. Kopi luwak is one of the most expensive coffees in the world, selling for between US$100 and $500 per pound. Innovation and adding richness to food is always welcome. But in the midst of all this craze about introduction of inventive recipes and highly expensive dishes which becomes more of a symbol of luxury than a fundamental necessity, the real purpose of food is often conveniently forgotten. It is our responsibility of making sure that our fellow beings are not starving and have basic necessities fulfilled. This paper focuses on two movies to explore the inevitable role of food as a bridging catalyst between cultures and as a humanitarian tool.

The Hundred-Foot Journey The Hundred-Foot Journey (2014) is a movie by 'Dream world entertainment', which features the story of a family of restaurateurs from Mumbai who moves to Europe and tries to open a restaurant, catering authentic Indian food in France. The Kadam family consists of a couple and their 5 children who have a passionate brilliance in cooking authentic Indian specialities and Tandoor cooked delicacies. But definitely, in a country like France which has a proud legacy of world- renowned cuisine, it's not going to be a cake walk for them.

The family with five kids was running an open-air restaurant in Hassan’s (the second one of the 3 sons) school compound. Their mother was the chief cook and she used to mentor Hassan, who

always expressed an exceptional sense and interest in cooking and tasting food. He would stay mesmerized with closed eyes, when the fragrances and flavours seeped into him. A riot breaks out in the village after an election and someone throws a burning twig into the school yard, ending up in burning down of the restaurant and the mother loses her life in the fire.

After a short uncomfortable stay in Britain, They decide to move on. They are forced to stay the night in a French town as their van needs repair. Marguerite, a young French lady who is a Sous chef, takes the whole family to her house and serves them some home-cooked cold food. The platter looks so flattering and they all enjoy the food. The father in his sheer appreciation for her hospitality and the great food made with all home grown and processed ingredients states that,

"My family is silent because they are afraid, they died in the accident and is in Heaven"

This shows how food is so cherished, sacred and delighting for the Kadam family and they are very open to good food and kindness from anyone. Here offering food to someone in need is not only a kind and most humanitarian gesture, but it is also something which warms up and melts down the differences between people of two countries with completely different cultures.

In spite of many arguments and apprehensions within the family, they buy a left-alone space and decides to set up their restaurant there. Even though the elder kids other than Hassan are so worried about the presence of a Michelin Star1 Restaurant in the proximity, father takes an audacious step and opens the restaurant, ‘Maison Mumbai’. He is confident that the French people will definitely find Indian cuisine interesting and special, stating that they never had a chance to try it.

Mrs. Mallory, an elderly woman who runs the reputed restaurant, Le Saule Pluereur, is very particular about her menu and makes sure that they always serve the best food in the best way. She corners the staffs, picking on an overcooked asparagus shoot, they served the previous day and warns them:

"In this Restaurant, the cuisine is not an old tired marriage. It’s a passionate affair of the heart."

Her words denote how proud they are about their cuisine and also how hard they have worked to come up to the level of a Michelin star restaurant. Food is not just to suppress hunger or to merely survive, but to feel and embrace life with all its richness and beauty and differences too. It acts as a cementing element between people, sometimes even makes them ignore trivial differences and immediately connect them to grow into deep relationships.

Mrs. Mallory looks down at the Kadam family initially, as she considers them as inferiors and despises their attempts to put up the restaurant and tries her best to make their opening day a failure.

When Hassan suggests adding white wine to cook mutton faster, retaining all its tenderness and flavors, Mansoor the elder son questions using wine, which is not a part of Indian cuisine. Then, he responds,

"We cannot survive unless we adapt"

While being proud of our own heritage, we should also be open to blend and widen the horizon of our exposure and food is one of the best tools, which aid that and many a times leads to treasurable memories and unprecedented bonding.

Hassan later impresses Mrs. Mallory with his culinary brilliance by making a very much Indian flavoured Omelette and she hires him. In spite of the differences and conflicts they had, Mrs. Mallory is a lady of pure passion towards brilliance in cuisine and open to innovations. Hassan’s relentless stride towards innovative excellence, always maintaining a hint of the striking Indian flavours in his dishes and talent gets them the second Michelin Star. Hassan moves on to a prestigious Paris restaurant, where he becomes the celebrated chef and talk of the town. But later, he returns to St. Antonin and his family and the Le Saule Pluereur and takes charge of it, in partnership with Marguerite, with whom he falls in love deeply. Their romantic relation and the warmth between the two families is not just the bonding between them, but also the mighty bridging of two great cultures catalysed by food as a magic ingredient.

The whole theme of the movie focuses on adapting and blending and being open to new ideas and experiences. Mankind has always evolved through its numerous interactions and involvements with other ethnicities and when we look deep into any culture or community, we can see a clear connection between their history and geographical conditions and the food culture they flaunt. And many a times, it’s not a much appealing reality for traditionalists that, there is nothing original in what we claim as our own traditional food and it is all a very harmonious blend at many levels and layers, of what was shared with us by all the people who approached us as traders, conquerors or explorers.

As stated in Global Gastros on Internet,

"From the black pepper trade of the ancient Romans to the introduction of potatoes from the New World into Irish cuisine, new flavours and cooking techniques were often incorporated into cuisines as a way to add a bit of interest".

As we become more globally connected, food culture is no longer tied down to any particular place or original, but it is adopted by anyone who is interested and to any extend, personal or professional level, and spreads far and wide.

The abovementioned merging of cuisines did not always just stay as whisking of food habits alone. History has many instances of fusion of cultures which also resulted in union of people in ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Sudharsanan, Dhanya, Assistant Professor Food in Media: As a Bridging Catalyst between Cultures and a Humanitarian Tool 74

deep, long lasting relationships too or vice versa. This has been carried down to coming generations also, which is quite interesting.

Usthad Hotel Anjali Menon, a promising female director and story teller of Malayalam industry, under the direction of Anwar Rasheed has crafted ‘Usthad Hotel’ as a vibrant commercial movie and nevertheless addresses many social issues out of which it drills down to the painful reality of poverty and starvation in our world, when so much food is wasted. It is based on a real-life story.

The movie is based in and around Calicut, a district towards the Northern side of Kerala which is so popular for its outstanding hospitality and baffling array of exquisite dishes which is supposed to be one of the repercussions of a long history of trade with many, including the Arabs, Portuguese etc.

Faizi, the young hero of the movie is a certified Chef from a reputed Swiss culinary institute, who always had a keen interest and skill in kitchen. But he does this course convincing his family, particularly his father that he is doing a management course in hospitality, so that they can run a five- star restaurant of their own. When the reality is revealed to his father who was waiting for him to come back as a management graduate to take over his business empire, heis enraged and takes away his passport so that he cannot join his job as a Sous chef, which he had already qualified to.

Faizi ends up with his paternal Grandfather who runs a beachside eatery called ‘Usthad Hotel’ which is famous for its special biriyani. Faizi who enjoyed a pampered and posh life so far, learns many ground realities of life during his stay there. He also gets an opportunity to work in a star hotel there. Even though he finds life with his grandfather interesting, he is still waiting for the chance to move out to London and take up his glamorous, dream job. But eventually when his grandfather falls ill, he requests him to meet a person in Madurai, Tamil Nadu which turns out to be a life-changing experience for Faizi.

There he is awestruck by the life of a man who has dedicated himself completely to feed the starving people and he realizes that:

"The purpose of serving good food is not only to fill the stomach but to make people happy and contented."

Narayan Krishnan who is a real-life hero from Tamil Nadu was himself a chef of Taj group of hotels. When he was about to relocate to the US for a very well-paid position as a chef, he comes across a man in streets who is in a really deplorable condition. And he tosses his dream job in the realisation that his duty lies here in feeding the poor and homeless brothers of his own.

The simplicity and humility of his noble work moves Faizi. He senses the ultimate satisfaction of feeding the needy ones, and the matchless sparkle of gratitude in their eyes strikes him ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Sudharsanan, Dhanya, Assistant Professor Food in Media: As a Bridging Catalyst between Cultures and a Humanitarian Tool 75

deep. He who was enduring everything in the hope of somehow getting into the luxurious and glamorous life of a Chef, now realises that all that is futile when there are still so many who doesn’t even have enough to survive.

Conclusion "According to UNICEF, around 22,000 children die each day due to poverty. Even though the world produces enough food to feed twice the world’s present population, food wastage is ironically behind the billions of people who are malnourished. The number of hungry people in India has increased by 65 million more than the population of France "as per the statistics mentioned in The World Today. As stated in the CSR Journal, "According to a survey by Bhook (an organization working towards reducing hunger) in 2013, 20 crore Indians sleep hungry on any given night. About 7 million children died in 2012 because of hunger and malnutrition".

Weddings, hotels, social and family functions, households spew out so much food. According to the United Nations Development Programme, up to 40% of the food produced in India is wasted. About 21 million tonnes of wheat are wasted in India and 50% of all food across the world meets the same fate and never reaches the needy. In fact, according to the agriculture ministry, INR 50,000 crores worth of food produced is wasted every year in the country. While some restaurants in India employ food controllers to check food spoilage, others donate it to their staff and other personnel and smaller standalone restaurants, donate it to orphanages. Few also reuse non-perishable food.

The heart wrenching short story “Biriyani” (2016) by Santhosh Echikkanam, a Malayalam short story writer portrays the life of a daily wages worker who has to dig a pit to dump a huge Chembu2, full of biriyani, with an empty stomach and a starving kid at home. It is not at all imagination, but a deep dark reality of our society. There are also commendable movies like Like Water for Chocolate (book published in 1989) which is based on the book of same title by Esquivel Laura. This work attempts a mesmerising analogy between original Mexican recipes and the life and experiences of Tita the protagonist, manoeuvring magic realism.

Food will always be the very basic need of humankind and above that, it will take countless forms as something which will always influence allure and baffle humankind as much as humans transform it. And it will continue blending cultures and ethnicities all over the world like nothing else can do. However, deep down, food is the basic necessity for any human being and each of us should feel responsible to make sure that everyone gets their rightful share of it. ======NOTES 1. The term normally refers to the annually published Michelin Red Guide, the oldest European hotel and restaurant reference guide, which awards up to three Michelin stars for excellence to a select few establishments. The acquisition or loss of a star can have dramatic effects on the success of a restaurant.

2. It is a huge vessel used, mainly for cooking briyani. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Sudharsanan, Dhanya, Assistant Professor Food in Media: As a Bridging Catalyst between Cultures and a Humanitarian Tool 76

======References

Albala, Ken. Food: A Cultural Culinary History. The Great Courses. 2013. Print. Virginia, US

The Story of Food: An Illustrated History of Everything We Eat.Dorling Kindersley, 2018. Print. UK.

WEB REFERENCE: [1]https://globalgastros.com/food-culture/globalization [2]https://munchies.vice.com/en_us/article/wjkgwz/best-food-scenes-in-movies [3]http://www.theworldcounts.com/stories/Poverty-in-the-World-Today [4] https://thecsrjournal.in/food-wastage-in-india-a-serious-concern/

======Sudharsanan, Dhanya Assistant Professor Hindustan College of Arts and Science, Chennai [email protected]

S. Jansirani, M.Phil. English Dr. B. J. Geetha, Assistant Professor of English ======Chitra Banerjee Divakaruni is the award-winning author in Diasporic Literature. Her themes include the Indian experience, contemporary America, immigration, myth and challenges in a multicultural world. Divakaruni wrote her first novel The Mistress of Spices in 1997, this book short listed for the Orange prize from England and selected as one of the best books of 1997 by Los Angeles Times. She recreates the forgotten Indian myth and belief in her novels. She used magical elements in her following novels The Mistress of Spices, Queen of Dreams, The Conch Bearer and the Palace of Illusions.

The basic need of human is food, shelter and clothing. Food is inseparable part of human life. Collen Taylor Sen said: “The life of all living is food and the entire world seeks food. Complexion, clarity, good voice, long life, understanding, happiness, satisfaction, growth, strength and intelligence are all established in food” (7).

Indian culture is the one of the old civilizations in the world and the use of natural ingredients in food for health benefits is well known. Historical incidents like foreign invasion, trade and colonialism introduce the variety of food in India. The Indian food became world famous because of immigration. Peoples from India move to other countries and they popularize the Indian cuisine all over the world. Indian food is different from other country foods because it has some unique taste and cooking method. Indian foods are popularly known for its spiciness. Throughout the India spices are used in food. Spices used in Indian dishes carry some nutritional as well as medicinal properties. The present India shows the both ancient and modern culture in food.

India is the country with different cultures. Food habits also a symbol of culture. South Indian and North Indian foods are popularly known for its unique taste. South Indian foods have that unique aroma of spices and the tamarind sour taste. North Indian foods are well known for its sweets and the fragrant of ghee.

In Indian mythology people believe that rice given by Annapurna Goddess of Food. Indian bees make honey because of the divine intervention of the twin brother Avins. Akshyapathra is a vessel from Hindu mythology. It was given Yudhisthra by The Lord Surya. The power of Akshayapathra is it would provide unlimited amount of food to eat. This is a mythological story in The Mahabharat. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. Jansirani, M.Phil. English and Dr. B. J. Geetha, Assistant Professor of English Magic of the Spices: Mythology in Chitra Banerjee Divakaruni’s The Mistress of Spices 78

In India the food strongly connected with the culture and religion. People worship their Gods with offering the special food. In mythology Lord Krishna steals the butter from the houses in Brindavanam. So nowadays people offer butter in Lord Krishna Temple. The enduring story is fighting between Lord Muruga and Vinayaga because of Gnana Pazam. Another mythology of Menakshi kalyanam where the Gatothkaja eats up all the food made for the wedding and the resulting thirst is only quenched when Lord Sundereswarar creates the river Vaigai that still flows in Madurai. All these stories are referred as mythological stories on food.

Divakaruni used myth in her novel through the spices. The Mistress of Spices is a debut novel of Chitra Banerjee Divakaruni. It is a unique novel written with the blend of myth and medicinal. The protagonist of the novel Tilothama, she provides spices for her customers not only for cooking, it heals their family problems, loneliness and mental illness.

The Mistress of Spices is the story of the girl born with magical powers, later she was kidnapped by pirates because of her magical power. She was trained by the old mother in the island and she became mistress. She chooses the Oakland in California through the holy fire Shampati for run a spice shop.

This story describes the healing power of the spices with reference to magic. The protagonist uses spices like turmeric, fenugreek, cinnamon and other spices. Peppercorn has the ability to reveal one person’s secret. At the beginning of the novel she describes silky yellow powder turmeric. In Ayurveda turmeric is the antibiotic it safeguards the humans from fungus and bacterial infection. Turmeric used in the cooking for add some color but the actual reason its medicinal quality. Tilo said turmeric have the quality of enhancing our beauty it will erase the blemishes and wrinkles. Based on mythology each spice has its special day. For turmeric it is Sunday. It used for sprinkling in the head of new born and over coconuts at puja, rubbed into the borders of new cloths. When she holds the spices, the spices speak to her. “I am turmeric who roses out of the ocean of milk when the Devas and Asuras churned for the treasures of the universe. I am turmeric who came after the poison and before the nectar and thus lie in between” (14). She believes that turmeric, the shield for sorrows and gives hope for rebirth. So, she gave turmeric to Ahuja’s wife for her marital sufferings. In her shop, she makes barfis for children, she added the flavors of crushed cardamom, clove and cinnamon in that barfi.

She gave that barfi to Jagit to make his breath fragrant. Cinnamon is a spice believed as a friend maker. It filled with antioxidants and fight against the heart disease. In ancient period they believe cinnamon gives strength to destroy the enemies. The small boy Jagit, he is the only Punjabi in his school. He was afraid of the school and his classmates. So Tilo decides to give cinnamon to him. She stuck the small piece of cinnamon in his turban.

Fenugreek is considered as a Tuesday’s spice. In Ayurveda fenugreek is medicine used to take care of asthma, hormonal disorder and to maintain a healthy metabolism. It was first shown by Shabari, oldest women in the world. Tilo described fenugreeks taste as: “Put in water and it will ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. Jansirani, M.Phil. English and Dr. B. J. Geetha, Assistant Professor of English Magic of the Spices: Mythology in Chitra Banerjee Divakaruni’s The Mistress of Spices 79

bloom free. Bite the swollen kernels between teeth and taste its bitter sweetness. Taste of water weeds in a wild place, the cry of grey geese” (47). She asked fenugreeks favor to help Ratna. She feels humiliated by her husband so Tilo gave the spice to make them happier.

Tilo meets the lonely American who frequently visits the shop on every Friday. She feels very close to him, she wants to give some spice to him. She remembers the old one word for each person there is one special spice. So, she searches the spice for lonely American. Finally, she finds Asafoetida, a remedy to love. Tilo describes the things in her shops:

See, bunches of podina leaves green as the forests of our childhood. Hold them up and smell how fresh and pungent, isn’t this cause enough for gladness. Tear open a packet of chili-cashew. That hot taste, that crumple and crunch against your cheeks, the delicious tears that rise to your eyes. Here’s kumkum powder red as the heart of a hibiscus flower to put on our foreheads for married luck. (79)

She was worried about Lalita Ahuja’s wife. She wants to know whether turmeric works or not. Few days later she came to the shop without any happiness in her shop because she lost the turmeric, she doesn’t use the spice. Tilo consoles her and give Fennel, which is the spice for Wednesday. It gives the fresh smell and refreshment. Tilo advised her to take a pinch of Fennel after every meal, she insisted give fennel to her husband also because Fennel cools the temper. There is myth about Fennel, when sage Vashistha swallows the demon Illwal he ate Fennel to he would not come back. Ancient people believe that Fennel is an equalizer; it can take the power from one and give it to another when two people eat at the same time. So Tilo thought Lalita got strength to protect her.

She was in the disguise, for getting her original appearance she used the spice ginger. It is used for digestion problem in Ayurvedic and one of the important spices in Indian curries. Tilo sliced the ginger and boiled it for her. But now she breaks the rule of the mistress. She would not use the spices for her own benefit, she thought it’s all for Geetha's welfare. She ate the ginger slices; the gingers give her youth appearance. She went to meet Geetha to give the mango pickle mixed with some magical spices. Tilo has some doubts because she breaks the island rule, so the spices are angry on her.

Tilo falls in love with Raven the lonely American. The old mother warns her, but she is not aware of the consequences. She requests the king of spices Makaradwaj to make her most beautiful women in the earth. But Makaradwaj remains silent because Tilo humiliating the island customs. The spice laughs and warns her as “Do you desire it more than you desired us on the island, that day when you would have thrown yourself off the granite cliffs had the First Mother said no” (261).

The medicinal quality of the spices in this novel is true it will help in practical life. But the magical qualities of the spices like giving courage solve the family problems and rebirth is the ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. Jansirani, M.Phil. English and Dr. B. J. Geetha, Assistant Professor of English Magic of the Spices: Mythology in Chitra Banerjee Divakaruni’s The Mistress of Spices 80

mythological references. The spices turned against Tilo. The important law of the spice island is when the mistress committed any prohibition act the spices withdraw their magic powers it acts against the beneficial persons. So the people who are all visited the spice store get into trouble. Jagit the school boy, Lalitha typical Indian women and Geetha and other people facing the problem because of Tilo's magic failure. Lalita wrote a letter to Tilo about her problems, she requests all the spices to help her. She said, “I will pound almond and chyavanprash for mental strength and physical and set it outside the door for the wind to carry to the women-house where you wait” (273). Finally, she consoles the spices and First mother, she got new life and named herself as Maya. “In the old language it can mean many things. Illusion, spell, enchantment, the power that keeps this imperfect world going day after day” (317).

Divakruni used myth to enlarge the benefit of the spices. Each spice has the medicinal quality but people unaware of that they think spices only used for cooking. In this novel Divakaruni was gave awareness to the people about spices and its medicinal qualities. When the myth included in this novel it became interesting.

Thus, myth is extremely played an important role in this novel The Mistress of Spices. The ancestors create a myth on every spice to easily convey the medicinal qualities of the spices. Because no one giving importance to the plain theory, so when they include some myth and magical elements into that matter it easily reaches the peoples mind. So, Divakaruni cleverly handles the myth as a tool to explore the qualities of the spices. ======Works Cited

Divakaruni, Chitra Banerjee. The Mistress of Spices, Black Swan, 1997. Frawley, David. Yoga and Ayurveda: Self-Healing and Self Realization. Lotus Press, 1999. Manner, Anita. Culinary Fictions: Food in South Asian Diasporic Culture. Temple University Press, 2010. Sen, Coller Taylor. Food Culture in India, Greenwood Publisher, 2004. ======S. Jansirani, M.Phil. English Periyar University Salem 636011 [email protected]

Dr. B. J. Geetha Assistant Professor of English Periyar University Salem 636011 [email protected]

Jenith. J., Assistant Professor ======Introduction Literature is generally defined as the medium that serves to mirror life and all its facets. In the recent times, it explains the relationship between the human world and the physical environment. Particularly, it showcases the concerns that comes along with the constantly changing face of human connectivity with the natural world. Our natural world needs ecology and ecosystems to be maintained and balanced, so that both human society and other living species can have a good life in the present and in future. That is, with sustainable development and with the limited use of available resources, living beings can have a safe and secure future generation. All the earthly beings are blessed with the natural resources from which they get food and produce food and that is how they survive. Every living being is dependent on one or the other living beings, that forms the ecological pyramid.

From the last few decades, there has been a lot of disasters ruining the lives on the Earth. Misuse and over-usage of natural resources spoils the ecological pyramid and have left us at the brink of destruction. Cutting down of trees, fast depletion of fossil fuels, disorder in the seasonal cycles and all contributes to ecological disaster, which is happening now all over the globe. With the help of literature, this paper aims to highlight the practical difficulties that human beings face from Nature and how they manipulate and consume things from Nature according to their needs, considering themselves superior. These are analysed from the works of two Indian novelists. First one is the winner of Jnanpith Award 2018, Amitav Ghosh and the other person is one of the most prominent Indian novelists, Kamala Markandaya.

Amitav Ghosh's "The Hungry Tide" focuses on the practical difficulties of people and, the changes in climate and environment are highlighted. The theme of the novel can be connected to the report from 'The Guardian',

"Earth has lost half of its wildlife in the past 40 years since 1970, says WWF: Species across land, rivers and seas decimated as humans kill for food in unsustainable numbers and destroy habitats."

Kamala Markandaya's "Nectar in a Sieve" portrays the theme of poverty, starvation and the degradation caused by poverty. As mentioned rightly by Professor Ken Albala, "The agricultural revolution is probably the single most important event in human history...... how people figured out a way to support their growing population by moving toward an agricultural-based society" (KA12).

Oppressions in Amitav Ghosh's The Hungry Tide Amitav Ghosh’s The Hungry Tide gives importance to nature and environment and how human beings enjoy the nature and eventually exploit nature for their own benefits. Misuse and over-usage have led to depletion, destruction and annihilation of the face of earth to an unrecognizable state that has resulted in the phenomenon of climate change. Nature has started paying back humankind and other living things in the severest manner. Humanity has to rethink, reevaluate and re-designate its relationship with its surroundings by acknowledging the fact that, we are part of our environment and in no way superior to it.

This novel reveals the interactions between the fauna and flora and the physical environment, both the tragedy and the hypocrisy that were inherent in the conservation efforts in the Sundarbans. In this novel, Ghosh problematizes the tensions between and within human, their respective relations with the natural world, and the extra-discursive reality of nature that changes and therefore, it is simultaneously changed by humanity.

'Nature' is personified as a character, whom Ghosh introduces in the first chapter, ‘The Tide communities Country’; It is described by its beauty, physical and geographical settings. As it is said, “…A mangrove forest is a universe unto itself…”. (THT 9)

The novel highlights not only Nature’s fascinating features, when it is ecologically balanced, but also its aggressive aspects when the balance collapses. These lines are quoted from the text:

"...Every year, dozens of people... … killed by tigers, snakes and crocodiles … … everyday, thousands of acres of forest disappear underwater…” (THT 25) Nature is depicted in its dual nature. It is paradoxical, that it is as a coin with two sides,

Nature is pictured as ‘a creator - destroyer’, it’s appealing characteristics and the disastrous hostility; the supporter of life’s survival as well as the destroyer of many lives. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Jenith. J., Assistant Professor An Ecocritical Analysis of Ghosh's The Hungry Tide and Markandaya's Nectar In A Sieve 83

In the novel, the characters Nilima and Nirmal are the social activists, who start the NGO Badabon Development Trust to help the poor people providing those basic amenities of drinking water, electricity, education and medical help. Nirmal keeps a notebook in which he records the place, the people, the history and the environment with the idea of compiling a book about the tide country, Sundarbans. Having come there in his youth after thirty years in the late70's, he finds that the millions of swarming crabs and birds were fast disappearing, the fish were dwindling, and the land from day to day was being reclaimed by the sea. He also records the happenings at Morichjhapi island, where the settlers were being forced to relocate to the main lands and vacate the forests. He writes how Kusum (belonging to the indigenous people of Sundarbans) explains the situation when the police laid siege to Morichjhapi and its people who were starved by the authorities whose action might force them to quit the island:

"...the worst part was not the hunger or the thirst. It was to sit here, helpless, and listen to the policemen making their announcements, hearing them say our lives, our existence, was worth less than dirt or dust. This island has to be saved for its trees, it has to be saved for its animals, it is a part of a reserve forest, it belongs to a project to save tigers, which is paid for by people all around the world . . . this whole world has become a place of animals, and our fault, our crime was that we were just human being, trying to live as human beings always have, from the water and the soil. No human being could think this a crime unless they have forgotten that this is how humans have always lived-by fishing, by clearing land and by planting the soil" (THT 261-262)

Ghosh makes a case for the indigenous inhabitants who were considered a direct threat to the lands, forests and reserve areas and who in turn were dispossessed of their homes to accommodate more space for the tigers. These people had to fight against not only the unstable and menacing natural environment, the cyclones, tigers and crocodiles but also other powerful human beings.

Piya, a cetologist sights a group of seven Orcaella and describes the behavioral pattern of one of the smallest in the group, a calf that as she observed, ―coming to the surface in a "corkscrew pattern with its little head protruding out of the water-an indication that it still had to learn to breathe smoothly" (THT 114).

This mammalian species is considered to be critically endangered and Piya believes that trying to decipher the movements of the Orcaella adapting itself to the tidal ecology might provide clues to conservation of this endangered species. She also gets to learn how these dolphins co- operate with the humans in their cast-net fishing sightings. The region needs to be protected all the more from such human infringement, as the incident in the novel is highlighted, when Piya and ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Jenith. J., Assistant Professor An Ecocritical Analysis of Ghosh's The Hungry Tide and Markandaya's Nectar In A Sieve 84

Fokir (a nature lover) on one of their forays in to the Garjontola are shocked to find the carcass of the calf, that she had been happy to witness at the first instance of spotting the dolphin along with its mother. She learns that the propeller of one of the fast-moving motorboats of the coastguard or the police or even the forest officials had hit the calf and caused its death.

Fokir also points out that he had come across three such instances along the river that emphasizes the need for conservation and habitat preservation. The Sundarbans is the only mangrove forest in the world that houses the tiger with the highest tiger population in the world being found in this tiger reserve. That's how the Royal Bengal Tigers, at the same time are marginalizing the people of the islands. With the increase in tiger population, there raises the question of how much space has been actually earmarked for the movement of the increase in the number of the species. There is danger of tigers wandering into human habitation and end up eating men, women, children and cattle.

An incident is described where one is wondering at the credibility of conservation of one particular species at the cost of another. Piya, Kanai, Fokir and Horen witness the killing of a tiger by a mob. The tiger had already encroached upon human habitation having killed a buffalo and revisiting a second time is caught by the furious mob waiting to kill it:

"By the light of the torches they saw that the village was made up of clusters of mud huts, so arranged as to run parallel to the embankment. There was a small mud-walled structure with a thatched roof in front of them. More than a hundred people had gathered around this little hut: most of them were men and many were armed with sharpened bamboo poles: they were plunging in to the hut over and again. Their faces were contorted in such a way that they seemed to be in the grip both of extreme fear and uncontrollable rage. Many of the women and children in the crowd were shrieking, Maar! Maar! Kill! Kill!" (THT 291, 292)

The Hindu OP-ED in its Jan14, 2012 edition discusses the issue and suggests that "the answer to this human-tiger conflict lies in good conservation science and in mitigation measures that help people co-exist with the carnivores at the landscape level and the relocation of people from tiger territory with handsome compensatory packages is a superior alternative to crisis management techniques, providing a wider prey base within its habitation will ensure the tiger not seeking the cattle. And creating wider undisturbed habitat will benefit both".

As mentioned in The Guardian, "We have lost one half of the animal population and knowing this is driven by human consumption, this is clearly a call to arms and we must act now,” said Mike Barratt, director of science and policy at WWF. He said more of the Earth must be

protected from development and deforestation, while food and energy had to be produced sustainably.

The steep decline of animal, fish and bird numbers was calculated by analysing 10,000 different populations, covering 3,000 species in total. This data was then, for the first time, used to create a representative “Living Planet Index” (LPI), reflecting the state of all 45,000 known vertebrates.

Fig. 1

Farming and Food Production in Kamala Markandaya's Nectar in a Sieve While we discussed about the cruelties that happen when nature retaliates, here, in this novel, Nectar in a Sieve, there is a contrast, where Kamala Markandaya portrays the Environment, Rukmani, the protagonist and Ira as oppressed beings. Rukmani's work in the garden and total dependence on this farming through her hard labour depicts her deep-rooted link with nature. She gets pleasure when she sees the growth of her crop. It becomes clear when she says, “our freedom to work in the forest and to farm is very important” (NS 241)

Nathan, Rukmani's husband was a farmer. They had six children, of which five were boys and one girl child, Ira. Their lives were dependent on land, farming and food production. Their only concern is producing food and surviving on it. It is on the harvest and the yield, that their joy, survival and family is holding upon every year. When Rukmani thinks about the difficult times, about the sons leaving the farm lands to a distant place like Ceylon and when she laments, Nathan shows her the green ripening fields and utters these words with a strong hope of future: ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Jenith. J., Assistant Professor An Ecocritical Analysis of Ghosh's The Hungry Tide and Markandaya's Nectar In A Sieve 86

"Nathan said, 'You...think only of your trials, not of the joys that are still with us. Look at our land -- is it not beautiful? The fields are green, and the grain is ripening. It will be a good harvest year, there will be plenty'. Nathan went and plucked a few green stems and brought them... 'See how firm and strong they are -- no sign of disease at all. And look, the grain is already forming'" (NS 82)

She misses nature and organic form of living when she is alienated from her land, finds trouble in getting charity food and finally gets back preferring her organic company to get pleasure of life. Markandaya has portrayed a true picture of village life, where Rukmani and Nathan are not single characters, but they represent the whole community. They are left into poverty and when rains fail, their crops are not giving a good yield. Thus, their survival becomes a great question mark. This novel clearly showcases the problems faced by our farmers these days in our society. How are we reacting to it, even after knowing these people's emotional connections with farming and their lands?

Life is in the verge of destruction, though there are plenty of food produced. "Even though the world produces enough food to feed twice the world’s present population, food wastage is ironically behind the billions of people who are malnourished. The number of hungry people in India has increased by 65 million more than the population of France" as per the statistics mentioned in The World Today.

As Ken Albala has quoted in his "Food: A Cultural Culinary History",

"... population pressure forced some people to find new ways of getting food, it did not free them from the recurrent crises, food shortages, and famines.." (12)

Not even stopping with famines, it leads people to death ultimately.

Conclusion There are several other endangered ecosystems on planet earth. It is the moral responsibility and accountability on the part of every human to conserve our environment, as it is increasingly threatening to each and all of its members, human or nonhuman, where each requires in its own space to be. Animals are more eco-sensitive than humans. Global warming is responsible for the fast depleting spaces, thereby driving many species to extinction and puts human existence itself in a conflict. The need of the hour is to build a future that strikes a balance between man and his surroundings, to live in harmony with his environment, maintaining the ecology, expelling his human dominating-ego, as shown in Fig.2, taken from Web for reference. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Jenith. J., Assistant Professor An Ecocritical Analysis of Ghosh's The Hungry Tide and Markandaya's Nectar In A Sieve 87

Fig.2

The transformation of attitude of human kind from all-exploiting self-declared rulers to co- existent species of planet Earth is the crying need of the hour. I would like to conclude the paper with the quotes by Aldo Leopold,

"Conservation is a state of harmony between men and land. By land, it is meant all of the things on, over, or in the earth. Harmony with land is like harmony with a friend; you cannot cherish his right hand and chop off his left. That is to say, you cannot love game and hate predators; you cannot conserve the waters and waste the ranges; you cannot build the forest and mine the farm. The land is one organism. Its parts, like our own parts, compete with each other and co-operate with each other. The competitions are as much a part of the inner workings as the co-operations. You can regulate them—cautiously—but not abolish them."

As Alice Walker puts it, "Activism is the rent I pay for living on planet Earth", let us all become environmental activists to preserve our nature and conserve the environment. ======References Albala, Ken. Food: A Cultural Culinary History. The Great Courses. 2013. Print Aruna, Marie, Devabalane. E. "Human vs. Nonhuman: Environmental Issues and Concerns in Amitav Ghosh’s The Hungry Tide". IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 19, Issue 5, Ver. I. May. 2014. e-ISSN: 2279-0837. P 47-48 Ghosh, Amitav. The Hungry Tide. India: Harper Collins, 2004. Print. Markandaya, Kamala. (1954). Nectar in a Sieve. New York: Day. Nazir, Farkhanda. "Women and Nature: Ecofeminist Study of Kamala Markandaya’s Novel Nectar in a Sieve" British Journal of Humanities and Social Sciences. August 2013. Vol. 9. ISSN 2048-1268. P 54-56

The Guardian. "Earth has lost half of its wildlife in the past 40 years". September 14. www.theguardian.com/environment/2014/sep/29/earth-lost-50-wildlife-in-40-years-wwf. Web. 29 September. 2014. The Guardian. www.theguardian.co.uk. 2009. Web. 5 April. 2013. The Hindu. "Saving People, and Tigers". Jan 14. www.thehindu.com. opinion Editorial. 2012. Web. 5 April. 2013 The World Today. http://www.theworldcounts.com/stories/Poverty-in-the-World-Today.2016. Quotes. https://en.wikiquote.org/wiki/Aldo_Leopold Quotes. https://en.wikiquote.org/wiki/Alice_Walker

Figure References Fig.1: https://www.theguardian.com/environment/2014/sep/29/earth-lost-50-wildlife-in-40- years-wwf Fig.2: http://neighborhoodeconomics.org/ecosystem-vs-egosystem/ ======Jenith. J Assistant Professor Hindustan College of Arts and Science, Chennai [email protected]

S. K. Jeya Vidya Shree, M.Phil. Research Scholar ======Postmodern culture has been greatly stimulated by food images and the use of food as a metaphor. Current studies have opened doors in literary studies to look at how the employment of food imagery and metaphors symbolise multifaceted thoughts and profound meanings in literature. Literary food studies evaluate food symbolism to echo the cultural identity which comprises of assorted topics from societal position to sexual desire to gender relations. Food carries numerous meanings that serve to coerce the action of the plots, typify the characters, and replicate the culture. The writers use food and eating to signify cultural matters of reception, resistance and protection of civilisation. They also employ motifs of memory, emotions, relationships, power, and consumption.

Aimee Bender’s The Particular Sadness of a Lemon Cake portrays the family of Rose Edelstein and her family members who undergo some disorder and confusion. The protagonist’s mother has insomnia, her father detaches himself from the family, her brother Joseph disappears into wooden chairs, and Rose (protagonist) is left alone with the food psychic disorder. Literature has seen the rise of several fiction works that employ the use of food images. But in this novel, Aimee Bender brings out the unusual and unheard side of food preparation and the emotions carried by those who prepare it. In the shoes of Rose, the readers can see how the simple routine task of having a proper-meal turns out to be dreadful for a child of nine.

The food we eat has a dramatic influence on our physical and mental health. Recent research on the topic has depicted that our diet can have an impact on our mood. There is a strong relationship between food and atmosphere in emotionally distressed individuals. The neurotransmitters and neuromodulators are considered to be the basic units of chemical communication in the human system. Most of the neurotransmitters are deemed to be present in food, and they have a direct influence on our brain. Research has found that most of the people consume large quantities of food that are rich in carbohydrates. Consumption of foods that have high levels of carbohydrates helps people to elevate their mood with the rise of the serotonin levels in the brain.

Bad tastes and dislike towards a particular food item develops easily than good tastes and likes. An acquired distaste towards a specific dish is termed as food aversion in which the individual always associates a negative consequence (example: nausea and vomiting) of eating a particular food. Food aversion is said to be found common and remain persistent in both young and old individuals. The aversions have been reported to be long-lasting in a few individuals. The initial ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. K. Jeya Vidya Shree, M.Phil. Research Scholar Psychological Reflection on the Role of Gustatory Emotions in Aimee Bender’s The Particular Sadness Of A Lemon Cake 90

rejection of new food is termed as ‘food neo-phobia’, and the condition can be reduced by exposure and consumption of a specific food item often. This condition is common with young children as an aversion towards a particular food item has a substantial impact on them. There are also futuristic possibilities of disgust shown towards that specific food item even after they are grown.

Taste is usually considered as being composed of four basic sensations – sweetness, saltiness, sourness and bitterness. Apart from the other senses, taste and smell are deemed to be highly subjective senses. The pleasure and displeasure of a particular sensation provided by any food are always stored in the subconscious level of the mind. Physical disgust towards food is linked to the cognitive, behavioural and physiological processes. The consumption of mother’s homemade lemon- chocolate cake for Rose Edelstein’s ninth birthday created a strong impact and made her realise the birth of the highest and most disturbing potential. The Los Angeles spring week of March made Rose associate her birthday with the bright sunny days that lay ahead of her. The pleasure of watching the stirring of eggs, sifting of flour and the bowl of chocolate icing and rainbow sprinkles made Rose realise her mother’s love and the challenges that involved in the process of baking a birthday cake.

Rose had developed a strong liking for sourness, and the whiff of warm citrus baked cake sprinkled with sugar invaded her senses. The first bite of the lemon-chocolate cake made her recognise that she has turned into a food sensor since she was able to identify the mood and emotions of the person who prepared the food. Here, the cake beneath the layers of chocolate and lemon zest prepared by her mother made her feel hollow and empty. A feeling that she has not experienced ever in her life, “in each bite: absence, hunger, spiralling, hollows” (Bender 10). For children, cakes baked for birthdays are always extraordinary, but Rose was not able to sense any happiness after eating her birthday cake. This identification of her extra-sensory proved to be an unnecessary load for a child who wanted to savour her birthday cake.

Rose was able to smell her mother’s attitude and mood in which she baked the cake. She was not able to recognise whether it was because of the bad lemon or old sugar or her mother’s woes that made her ninth birthday cake taste sorrowful: “I could feel the mountain swelling in my throat, an ache spreading into the lining of my neck” (Bender 11). Rose confessed to her mother that the cake she baked for her with love tasted ‘empty’ and made her feel deserted. The child was filled with anxiety and fear to eat her mother’s food and experience the same feeling of hollowness and emptiness. Rose’s relationship with her father was more like that of a stranger whereas her brother Joseph rarely interacted with her. Rose’s mother comforted her with soothing words, but her favourite child was Joseph. Her mother listened to Joseph keenly and nodded with encouragement whenever he spoke. Her brother and mother shared a special kind of intimacy which she did not receive from her mother and father.

Loneliness in an individual is also said to result in eating disorders. The deterioration of relationships and solitariness in life lead people to find comfort in food. They assume that the particular food item will present them with the sense of warmth that no human has provided them ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. K. Jeya Vidya Shree, M.Phil. Research Scholar Psychological Reflection on the Role of Gustatory Emotions in Aimee Bender’s The Particular Sadness Of A Lemon Cake 91

with in their life. Throughout the novel, Rose seemed to be detached from her family members and had a difficult time to express her strange disorder of tasting people’s feelings to them. Her mother’s roast chicken tasted weird, and Rose was left unnoticed by her family members at the dining table. At school, Rose spent the entire hour without any company by drinking the warm metallic water from the fountain pipes to erase the taste of the previously consumed foods. Day by day, she was able to feel the dominance of sadness in all the foods that she consumed. It was overbearing for a nine-year-old kid to go through this range of feelings and emotions. This food psychic disorder only made her feel out of the box and secluded her from people.

According to Fischler, consuming particular food objects is one primary way in which individuals can exercise “control over the body, the mind and therefore over identity...it is the first and probably the main means of intervening in the body, the favoured instrument of control over the self” (p 5). Her brother’s best and only friend George Malcolm gave her company and lighted up the journey of ups and downs with her food choices. She confessed that something was wrong with her and George helped her to realise her extraordinary potential. His kindness and support gave Rose the capacity to bear with the emotions caused by her mother’s cooking. Her brother Joseph reached out for her “the same way the desert blooms a flower now and then” (Bender 54). Rose craved for attention and love from her parents and brother, but it was George who offered it to her generously.

George made her taste varied foods produced by sellers in the city since she would be able to tell different things with unfamiliar people who created it. To name a few: he took her to a bakery on Beverly which produced the best batch of homemade cookies. She was given the chocolate chip cookie which tasted of ‘tight anger’. Only now George and Rose identified her potential when they realised that the baker hated his job and did not like to bake cookies since he started his job. Next on line was the oatmeal cookie which tasted of hurriedness, prepared by a woman who was always late. Throughout the process of tasting and identifying each emotion and mood, George had much patience which made Rose develop a strong bond with him. She was then made to taste a yelling for love and loud homemade ham-and-cheese mustard sandwich prepared by the girlfriend of the shopkeeper. It was George who gave her the name ‘magic food psychic’: “I am a food psychic, I told myself, even though the thought of it made me want to crawl under the buildings and never come out” (Bender 67).

The food habits of children can be assumed to be influenced by the food choices and practises of their parents. Parents play a significant role in the pattern of food habits and preferences of young children. They can influence their children’s food choice by making specific foods available and by acting as examples by their behaviour in particular situations. Usually, children tend to be afraid of new foods, and they do not readily accept to eat whatever is offered to them. Earlier experiences of a particular food are the primary determinants of the development of the acceptance pattern in children’s menu. The concept of ‘gatekeeper’ denotes that in all families there is usually one person

who takes the primary responsibility for deciding which foods are to be served. The gatekeeper takes the job for the provision of food preparation in the family.

The food choices and preferences of a woman in the household are said to influence the family members and particularly children. Thus, we can see the significant role of parents and their food choices on children’s eating pattern. People seem to have an innate preference for sweet tastes and avoidance of bitter flavours. The infants and their facial expressions are studied by giving them the flavours of sweetness and bitterness. Both adults and children seem to reject specific foods based on perceived taste, and the best predictors of individual willingness to try foods are the perceived taste and earlier experience of the food.

Rose’s Mom loved to cook whereas Rose somehow wanted to skip the meals prepared by her at home. The result of Rose’s super sensory power made her lose weight and also created an obsession over the emotions of strangers. The smell of fruit and leaven made her realise that her mother was preparing summer pie: “the taste was so bad that I could hardly keep it in my mouth” (Bender 73). Rose detested the preparation of baked goods by her mother, but she consumed all her cooked dinners without any sign of sadness and frown. She was burdened by the continuous thoughts of her next meal and the emotions that went into while preparation: “And, day in and day out, I had been faking enjoying faking at home, through the weekly gaps and silences between my parents, through my mother’s bright and sleepless eyes, and for whatever reason, for that one time, I could not possibly pretend I liked her pie” (Bender 75).

After having a bite of her mother’s summer pie, Rose confessed that she was able to feel her sadness and was desperate to get over the taste. Later, Rose was taken to the hospital, and the doctor’s diagnosis was of no help to her, and she felt the same ‘hollowness’. Rose had the immense pangs of loneliness in her heart since she was not normal like other people. Rose envied the people who were able to relish their meals without tasting any emotions in it. She did not know whether it was a boon or bane in her life. In her twelfth year, Rose found her mother’s illicit affair by eating the family dinner of roast beef and potatoes. As a child, Rose was able to sense thick waves of guilt and romance of her dear mother in the dish. At the first bite, Rose instantly identified her mother’s secret relationship. She locked this painful experience to herself and never wanted to confess it to her stranger father.

At the dinner table, the family rarely conversed with each other, and there was always an air of detachment between them. Rose’s complicated relationship with food had steady growth every day. She became a surveyor of the meals cooked by her mother to know about her current mood status. Her gustatory senses were active and alert and she now attained the power of tracking and identifying produces that came from more than fifty states in the US. With the produce, she was able to locate Larry, the co-op president of the furniture company and the reason behind her mother’s new romance. Her mother’s work trip to Nova Scotia made Rose converse with her father and spend

some quality time with him after nearly twelve years of her birth. She craved for her father’s attention which she never received from him since he was like a stranger in his own house.

Rose’s mother used cooking as her pastime to forget her own disappointments and miseries in life. Her sleeping disorder made her to cook vigorously and serve her baked products to her family members. Her mother too like Rose craved for attention and appreciation for her meal preparation. The individuals use food to provide comfort during periods of stress and sadness. Foods are distinct from other objects that people may use to derive comfort because they are incorporated and taken into the body and so they produce physical, as well as psychological and emotional effects. Women with disorders associate food and eating with emotions and social-psychological expectations and needs. The feelings of anxiety, anger, disappointment, disgust, frustration, guilt, happiness, love, hate and nostalgia are readily associated with food. The selection of particular food objects for consumption may appear to be a highly personal choice, and it is also deeply rooted in substantial cultural and social systems.

The twelve-year-old Rose was overburdened and stuffed with information about her mother’s relationship with Larry (president of the co-op). It was too strong and early for her age to know that her parents were flawed and messed with their personal lives. Rose chose to hide it from her father because her mother was her only source of comfort in the family. Contrary to the pie and her birthday cake, her mother’s pretzels outstood as the best one for Rose. At one point in time, Rose was entirely drained because of the constant tasting of people’s food to judge their moods. Joseph’s strange behaviour of disappearance into the chairs diverted her to think about him. Few years after the total withdrawal of Joseph, Rose decided to use her superpower for a purpose. She spent her money on meals by travelling to different parts of the city as a food psychic. At the end of the novel, Rose came to know from her father that his father had a particular disorder where he was able to sense whether people were happy or unhappy just by entering into a room. She then realised that this sensor disorder runs in their family.

Taste also refers to the personal dispositions and preferences. The sensation of tasting involves registering the impression as pleasant or unpleasant. This impression provides the humans to judge the quality of their food experience through the immediate approval of the gustatory. Gustatory gratification is invoked as a prompt, sensed, hopeless pleasure. It also involves the pacification of hunger and the satisfaction of a bodily appetite. Food cannot be judged based on the gustatory taste because eating is bound to be an activity with private interests. Flavour is counted to be an individual experience, and it may vary from person to person. Flavour and tastes were the two things that Rose was never able to relish in her day-to-day meal after the consumption of her ‘empty’ birthday cake.

Barthes in Empire of Signs explains that “Food serves as a sign not only for themes, but also for situations; and this, all told, means a way of life that is emphasised, much more than expressed by it” (p 171-172). We can see that food connotes the images of a familiar and soothing way of life and ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. K. Jeya Vidya Shree, M.Phil. Research Scholar Psychological Reflection on the Role of Gustatory Emotions in Aimee Bender’s The Particular Sadness Of A Lemon Cake 94

also brings in nostalgia through consuming particular food objects. The conditions of postmodern society have made it increasingly difficult for individuals to form and sustain meaningful personal and social identities. At the same time, people feel compelled to engage in self-help behaviours to make themselves feel better. The notion of comfort food has become increasingly prominent. Food prepared in a traditional style has nostalgic or sentimental appeal and it provides one with psychological comfort - any food consumed by individuals, often during periods of stress evokes positive emotions and is associated with significant social relationships. For some cooking is a leisure activity that they like to do at all times while the other few do it due to their circumstances in life. Aimee Bender has struck the readers with the idea to love what we do or it will affect the people around us.

This article emphasises on the importance of active parental participation in the life of young children. Neglecting and being inattentive to the evolving psychological changes in children will create a permanent scar on them. Aimee Bender sketches the alternate traumatic side of eating through the depiction of the range of emotions underwent by Rose Edelstein. Food and eating plays an increasingly central role in individuals’ lives. We rely on objects and particularly food objects to define who we are as individuals and as groups. The media and advertisers of consumer goods use this social function of food to their benefit. The past decade has seen the notion of comfort food appearing regularly in popular magazines, television, literature, and advertising. Daily life in the modern world with its stress, psychological discomfort, and personal dislocation has given rise to the need for comfort foods. In this novel, we can see that the innocent phase of Rose is lost due to the dark side of gustatory effects on her body and mind. Tasting each and every emotion gave her enlightenment and maturity about adulthood and life. The delicate young age of her life seemed to be a torturous one for her since she was made to carry a heavy weight on her shoulders without the support of her family. Further research in the novel can be done to study the symbolism of food signs and their meanings. ======References 1. Bender, Aimee. The Particular Sadness of Lemon Cake. Windmill Books, 2011. 2. Eagleton, Terry. “Edible écriture.” Consuming Passions: Food in the Age of Anxiety. Eds. Sian Griffiths and Jennifer Wallace. Manchester UP, 1988. (p 203). 3. Fischler, Claude. “Food, Self and Identity.” Social Science Information, 1988. 4. Locher, Julie L., et al. “Comfort Foods: An Exploratory Journey Into The Social and Emotional Significance of Food.” Food and Foodways, vol. 13, no. 4, 21 Aug. 2006, pp. 273–297., doi:10.1080/07409710500334509. 5. Hursti, Ulla-Kaisa Koivisto. “Factors Influencing Children's Food Choice.” Annals of Medicine, vol. 31, no. sup1, 1999, pp. 26–32., doi:10.1080/07853890.1999.11904396 ======S. K. Jeya Vidya Shree M.Phil Research Scholar Holy Cross College, Trichy- 2 ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. K. Jeya Vidya Shree, M.Phil. Research Scholar Psychological Reflection on the Role of Gustatory Emotions in Aimee Bender’s The Particular Sadness Of A Lemon Cake 95

[email protected]

K. N. Jayakumar, Assistant Professor ======Introduction: Inter and Intra Species Differences Roughly, Modern Human beings are walking over this plant for the last 2 lakhs years (Foley, 2003). For the sake of debates, ‘human beings are considered to be different from animals’ but truly it is ‘different from other animals’ and their characteristics of developing art, culture, language and machines separates humans from other animals (Tomaselo, 2003). Looking at the ways of how humans are similar and different from other animals apart from their creating abilities, they all together share similarity in the way they are born, grow, mate, reproduce, raise and die. But one thing that is significant is the qualitative differences in this evolutionary process. This qualitative evolutionary process differentiates from that of animal species and within the human species itself. The reason could be that humans have created accumulative cultures and languages that their influences are seen in all the things they do. This creativity has its foundations on intelligence which evolved over seven million years (Klug, Cummings & Spencer, 2012).

Feeding Behaviour Apart from intelligence what makes humans different from other animals is the way humans feed even though their nutritional needs are not so different from other animals (Schmidt-Nielsen, 1996). As intelligence started to evolve over millions of years, the feeding behaviour and feeding habits started to evolve. Qualitatively, nutritional requirements across species remained the same except for changes in one or other components (Prosseer & Brown, 1968). According to Zucoloto (2008), living beings are different from one other based on their size, temperature, physical activity and various factors. As intelligence evolved hominins (human ancestors) became more and more emotionally empathetic the aggressive behaviours started to wane and as a result socialization became more possible and mate selection became exchanged based. And this became progressively evident over millions of years, the feeding preferences and feeding habits still remains the same for other animals till date unless there is unavailability of preferred food (Zucoloto, 2011). In spite of availability of the preferred food, what is consumed, how it is consumed has seen a drastic change due to the cultural advancements.

Unlike other animals, humans have spread, survived and established across all the geographical areas of earth due to the cosmopolitan nature. As other animals still maintain the food preferences unchanged when they move across the places, but humans have retained their traditional food preferences even after immigration to other regions. Local and regional foods like vegetables, fruits, bulbs, tubers, grains and meat were part of traditional cultures and different populations

maintain this tradition even after migrating to other regions of the world where there is unavailability of these, they tend to cultivate or rear.

Carnivorous or Herbivorous Debate In the gamut of food habits, the fundamental question that keeps researchers engaged in answering is the question whether humans are vegetarians or not? Is homo-sapiens herbivorous or carnivorous? Looking at the evolution of feeding habits, the control of fire ( brought in a great change in feedings habits and behaviour.

Apart from changing the feeding practices, fire also gave the warmth and protection from predators. What led to the human brain development? Is it the consumption of meat or consumption of nuts and cheese nuts? Those who argued that humans were essentially carnivorous postulated that increased meat consumption was the reason behind human brain development and those who believed that humans were herbivorous in nature argued that nutritionally rich nuts were the reason behind brain evolution. According to Diamond (2001), the debate became more complicated with the invention of agriculture some eleven-thousand years before as it changed the direction of the feeding habits as humans learned the art of food cultivation than being a nomad and passively or aggressively dependent on what they got in their environment. Knowing to control fire, and inventing to cultivate modified the way humans lived their life which changed from nomadic culture to settling culture. Fire and agriculture further brought humans closer as social gatherings and lead to shared feeding behaviours (Mazoyer & Ronadart, 2009). Agriculture introduced grain in the human diet like oats, barley, rye, wheat etc and learning to rear animals alongside agriculture which made them to survive in fixed places. This has led to further development of cultures and modifications in their feeding habits. It can be concluded that humans are neither exclusively carnivorous nor herbivorous but omnivorous. As the species survived both in tropical as well as in Polar Regions of the earth, the omnivorous feedings habits would have helped them survive and sustain. Ideally, humans consumed more of vegetables than of meat in tropical regions and it was vice versa in Polar Regions.

Nomads Becoming Settlers In modern age, apart from culture, the social, life style and economic factors also decide the nature of feeding behaviour and habits. As nomadic tribes, they constantly kept moving and always had accessibility to abundant food but, periods of starvation appeared only after the implementation of agriculture (Cordain, Miller, & Mann, 1999) and food was easily found when there was no population expansion. The hunter-gatherers had a variety of foods to eat unlike the agricultural period which was tied down to a few varieties and moreover agriculture augmented population expansion and people became sedentary. Further, the man produced food always had lower nutritional value than the ones found in nature. Sedentary life style due to agriculture was the cause for obesity (Prentice, 2005). Researchers found that those humans who were fed larger quantities of calories thrice a day developed fat accumulation than those who were fed smaller quantities at

shorter intervals. This reveals the difference in hunter-gatherer’s life style and that of settlers’ life style on obesity (Blundell, Cotton, & Lawton, 1993). This also explains the metabolic differences in human body due to life style influence. The genetic makeup is such that the human body requires physical exercise (12 kms walk approx.) and feeding from variety of sources and less of human population. But today’s life style is sedentary with chemically cultivated vegetables and meat with highly saturated fat which is unsuitable for human nature (Zucoloto, 2008).

Food and Religion Of many factors that influence our feeding behaviours, religion has added to the complexity of understanding our natural feeding behaviours. There is a genuine need to understand that religion and food are related to one another and religious differences are stressed in the way of beliefs related to a) food creation and production, b) food consumption and c) food distribution (Giorda, Bossi and Messina, 2014). In some religions, having food is a way of connecting to God. What is consumed and how it is consumed, with what and what not and how it is prepared, and who prepares in what occasion, and when and how abstinence or fasting is practiced are all the contributions of religious beliefs and practices. More the religious faiths more are the complexity in feeding behaviours. Religions are divided across the carnivorous, herbivorous and omnivorous lines and further there are certain foods that are preferred, restricted and banned. In Hinduism according to Bhagavad Gita (9, 27-28; 17, 8-10) food is classified into three 1) food of goodness; dairy products, grains, fruits and vegetables which increases the life and purity of life 2) food of passion; bitter, sour, salty, pungent, dry or hot and causes distress and 3) food of ignorance and putrid; meat, fish, poultry and causes pain, disease and bad karma. In Islam, food is divided into 1) Halal; meaning permissible i.e., meat of domesticated animals and 2) Haram; meaning impermissible i.e. pork. The most minimalistic restriction on food comes from Christianity and anything that is healthy can be consumed with no adverse consequences and abstinence is recommended during certain time like Ash Wednesday and Holy Friday (Giorda, Bossi & Messina, 2014).

Human Evolution or Expression of Selfish Gene and Brain Tracing the human evolution from hominins (7 million years ago), Palaeolithic age (200,000 years ago), Neolithic age (11, 000 years ago), Bronze and Iron age (Megalithic age) to present, humans have evolved, and their feeding habits have also changed very different from their ancestors. Even though it is convenient to conclude that human’s discovery to control fire, agriculture, culture, language, religious and life style factors have contributed to what is in our food plate and what has become our present-day feeding behaviour, one important factor that needs attention is the evolution of the human mind itself. As we try to understand all the factors that has influenced our feeding behaviour, it is the human mind that has created all these things and this needs careful consideration. The moot question to researchers is why did humans change their feeding behaviour from that of their ancestors particularly from the Palaeolithic period? Is there a corollary between human evolution and evolution of feeding habits? There answer could be in the explanations in Selfish Brain phenomena and Selfish Gene phenomena. The Selfish Brain theory developed by Achim Peters (1998) explains that the brain behaves selfishly in regulating the energy intake as it first covers its own requirements before distributing to other organs and similarly the Selfish Genome ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 K. N. Jayakumar, Assistant Professor Food for Thought: Is It Human Evolution or Feeding Evolution? 99

theory developed by Dawkins (1976) says that competing genes work as a unit and promote themselves from one generation to another generation. Logically, feeding behaviours have evolved to suit the natural requirements of the species and only those feeding behaviours that help the species to survive in their situation have been passed onto the next generation.

In the evolutionary process, hominins gradually separated from primates, but their food habits were very similar to that of their primate ancestors. As the species became more and more distinct from the ancestors, the feeding behaviours has also modified leading to an intricate situation unclear of what drives the change in feeding behaviour i.e., is it the genome, or the brain or the species. As genome and brain is the core of human existence, naturally leads the direction of thinking that human evolution and feeding evolution as one and the same outcome of genome and brain functioning for existence on earth.

Conclusion: Evolution Now and Devolution Next? In the long history of humans on earth, food habits and feeding behaviours catered to the mostly physical functioning and lesser cognitive functioning. As time and space has moved forward, the human species has become more and more intellectually driven than physically. This has led to the sophisticated life style of convenience and comfort than bodily effort and strain. It has come to a point where machines assist humans not only in physical work, but also in intellectual pursuits and man has become more than a biological creation. Likewise, the feeding habits have changed and have its tell-tale signs on the increasing number of diseases and fertility issues. Many human-like species have emerged from hominins and gone extinct and with the present rate of health issues, it is only clearer that homo-sapiens have moved beyond biological species and makes one to wonder whether it has begun its devolution before becoming extinct. This makes one to wonder whether it was more than a coincidence for Claude Levi-Strauss (2005) the father of modern anthropology, to know the end of the human evolutionary journey and stated “My only wish is a little more respect for the world, which began without the human being and will end without it - this is something we should always keep in mind”. ======

References

• Blundell, J.E., Burkey, V.J., Cotton, J.R., & Lawton, C.L. (1993). Dietary fat and the control of energy intake: evaluating the effects of fat on meal size and postmeal satiety. American Journal of Clinical Nutrition. • Claude Lévi-Strauss. Personal Communication, 17th International Catalonia Award Receiving Ceremony at Spain, 2005. • Cordain, L., Miller, J., & Mann, N. (1999). Scant evidence of periodic starvation among hunter-gatherers. Diabetologia.. • Dawkins, R. (1976). The Selfish Gene. Oxford University Press, Oxford, UK • Diamond, J. (2001). Weapons, germs and steel. Rio de Janeiro: Record

• Foley, R. (2003). Humans before humanity. São Paulo: UNESP • Giorda, M.C., Bossi, Luca., & Messina, E. (2014). Food and Religion. Consorzio Risteco, Turin: Italy. • Klug, William S.; Cummings, Michael R.; Spencer, Charlotte A.; Palladino, Michael A. (2012). Concepts of Genetics (Tenth ed.). Pearson. • Mazoyer, M., & Rondart, L. (2009). History of farmers in the world. São Paulo: UNESP. • Peters, A; Schweiger, U; Pellerin, L; Hubold, C; Oltmanns, KM; Conrad, M; Schultes, B; Born, J; Fehm, HL (April 2004). "The selfish brain: competition for energy resources". Neuroscience & Biobehavioral Reviews. 28 (2). • Prentice, A.M. (2005). Starvation in humans: evolutionary background and contemporary implications. Mechanisms of Ageing and Development. • Prosser, C.L., & Brown, F.A. (1968). Comparative physiology (2nd edition). Mexico City: Inter-American. • Schmidt-Nielsen, K. (1996). Animal Physiology (5th edition). São Paulo: Santos. • Tomaselo, M. (2003). Cultural origins of the acquisition of knowledge. São Paulo: Martins Fontes. • Zucoloto, F.S. (2008). Why do we eat what we eat? Rio de Janeiro: Mauad Publishing House. • Zucoloto, F.S. (2011). Evolution of the human feeding behaviour. Psychology and Neuroscience.

======K. N. Jayakumar Assistant Professor Department of Psychology Periyar University, Salem [email protected] [email protected]

P. Kalai Selvi, II M.A. English Literature Dr. B. J. Geetha, Assistant Professor of English ======Food is an important one in everyone’s life. It is an essential need for survival and also an energy giving factor. Among the three basic needs such as social, esteem and survival, food and shelter form the survival needs. It not only makes one to be active but also provides nutrients which promote growth and development. It also maintains the health and prevents from various diseases. Because of the scarcity of food and poverty, people suffer from various diseases and malnutrition which leads to physical disability. Every living species needs food for survival.

Refugees means the people who leave their native land and move to another land due to natural calamity or persecution or due to war. To secure their life, they are forced to leave their native land . They struggle their life without food and shelter in an unknown environment. The topics food and refugee are interrelated. This topic represents poverty , hunger , food scarcity and various things . Food of various regions represents their own tradition and culture. When the refugees move to another land as wanderers, they follow the varied traditional food of other people . Due to this, they were losing their identity , culture and tradition . Even rich people were facing the same critical situation by losing their jobs, lands and everything in order to secure their life from disaster.

Pearl. S. Buck speaks about the refugees and their conflicts in life without basic amenities. Pearl S. Buck was an American novelist , short story writer, teacher and a translator. She was awarded Nobel Prize for literature in 1938.

In her short story “The Refugee”, Buck describes the Chinese refugee and depicts that their faces were filled with sign of starvation. They were carrying the iron cauldron and quilt along with them. The city dwellers and shop keepers thought that they have to offer something to them. The story depicts the refugees’ life of pity in a new environment.

Pearl S. Buck focuses on one old man. He was very weak such that his steps were infirm. Looking at him a passerby took pity on him and offers him one silver coin and a copper penny. The old man replied “I did not beg of you, we have good land and we have never been starving ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 P. Kalai Selvi, II M.A. English Literature and Dr. B. J. Geetha, Assistant Professor of English Food as a Challenging Factor in The Refugee by Pearl S. Buck 102 like this before” (TFWAOS 232). And their life was filled with conflicts because of flood. Even the seeds he saved for planting, people ate because of hunger. The old man said “Sir we have no seed left even, we have eaten our seed. I told them we cannot eat the seed. But they were young and hungry they ate it.” (TFWAOS 232)

The Old man explains about his situation and refused to accept the offer given by him. But the passerby dropped the coin in his smocked aprons. He bought a small bowl of noodles with copper penny for his grandson and he saved the silver coin to buy seeds in order to secure his grandson’s future. When he gave the noodles to his grandson, Buck described “One would have said the child was dead except that when the old man lifted his head to his mouth could touch the edge of the little bowl he began to swallow feebly ” (TFWAOS 233) . When the noodle vendor asked him to buy some noodles for him with that silver coin, he refused to do so. The old man says that he had saved the silver coin to buy seeds. The noodle vendor replied that if he were poor he would have offered noodles to him but the old man had a silver coin and this confused the noodle vendor. The old man said “But if you had land you would know, it must be put to seed again or there will be starvation yet another year.” (TFWAOS 234) Pearl S Buck represents the importance of food and tradition of agriculture through this story.

This story depicts that due to natural disaster their lives became hard and they lost their identity, culture and tradition. Even they did every work they get as wanderers in another land by getting low wages, because of this the city dwellers were angry with these refugees. Through the old man’s deed, she says that life becomes hard due to this flood and he thinks wisely to secure future. One must understand the reality of life and the old man thinks that by saving this silver coin he can make some changes in the life of his grandson. Pearl S. Buck conveys that life is very hard for the refugees and they are facing many challenges and obstacles in life with courage. This short story depicts the importance of food and difficulties in refugees’ life through various incidents. The refugees were working for low wages in order to meet their needs and their uncontrollable hunger made them eat the seeds that they preserved for planting, and they did any work which they got. The author compares these refugees to dead people as they looked so tired and faint. Due to flood the old man lost his son and daughter in law. Because of flood, refugees’ life was economically unstable. The primary need of the refugee was to fulfill their hunger. In this short story the old man was not sure about the next meal of the day, but he was preserving for the future needs. He could have made use of the silver coin in order to satisfy his hunger. His thought of saving the silver coin shows the futuristic vision and he wants to fulfill the hunger of many people for the upcoming days. Through this he can rebuilt the better future for the refugees.

Thinking about the welfare of the future, he had saved the silver coin to buy seeds for plantation. Being a farmer, he hoped that he could build a healthy future. Only this sector of people understands the significance of food and its requirements. Thus, the story represents selflessness of the old man and his self-reliant nature. ======Work Cited

Buck, Pearl S. The First Wife And Other Stories. Methuen and Co Ltd. London. 1913. ======P. Kalai Selvi, II M.A. English Literature Periyar University Salem 636011 [email protected]

Dr. B. J. Geetha Assistant Professor of English Periyar University Salem 636011 [email protected]

Karunya Devi. P., II M.A. English Dr. B. J. Geetha, Assistant Professor ======Food and sexuality are associated with various ways in history. Generally, women’s body are described with the imageries such as animals, birds, flower, and even food. Poetry and food are related in few aspects. It is common to be noted that men describes women’s body with several similes. It is to be considered that women’s eyes are compared with fish, her breasts are compared to apple and it is erotic to be described. Women’s body gets affected on all sides by various forms. This paper sets forth about how women’s body is compared to food and about the hungry and thirst of men. Hunger or thirst not only exist in the means of food, it is also connected with the lust of men towards women.

Poetry is always about discovering a new language and meanings. Food is also used as a motif or a repetitive symbol in poetry. Leena Manimekalai, an independent film maker, poet, and an actor compares the body of women with the elements of food in her poetry. Her works include five poetry anthologies, films in different genres like documentary, fiction, and poem films. She has awarded in many international and national film festivals. Through her poetry ‘My Mirror is the Door’ visualizes the age of Sangam, medieval and modern periods and she traces out her as a Modern Tamil poet.

Leena Manimekalai has several opinions and open up everything freely in all those aspects. It can be quoted by her statement: “Obviously my poetry is dangerous to religious and ideologically fanatic minds. Language is my first enemy; its norms, design and usage are controlled by the dominant patriarchy” (Samposonia way). she is frank about her own sexuality and similarly she views the world too. Manimekalai’s poem was opposed and condemned by common people but she was keen to portray about the sufferings and pain of women. As a activist, she has represented female physic and sexuality as a tool for feminist resistance. She gives voice to voiceless. She violates the social norms of chastity and sexual fidelity.

Leena as a powerful and rebellious writer in her poem “October Poems” laments about the women’s body.

…You say that my child has mistaken honey for milk You name it different everyday to impress me May flower chithirakkani thorn apple screw pine Hibiscus lily egg fruit what not… (14-19)

She explores in these lines of how women’s body is compared to food. Men do not consider the inner emotions of women. They seek women merely for physical pleasure. Leena here confronts that woman as she was feeding her baby her husband mistakes honey for milk. He impresses everyday by naming it with different names. Food is used as an imagery to describe women’s body. By critically analysing the poem of Leena Manimekalai she used the word ‘egg fruit’ as a vaginal symbol and ‘apple’ and ‘screw pine’ is used as an imagery for breast.

Her poem “Menstrual Flower” celebrates the creative and productive aspects of womanhood.

…I give myself to satiate the hunger of eagles The blood oozing from the flesh Makes the forests go mad… (7-9)

‘Menstruation’ is generally considered as a sign of impurity. Women are not allowed in the temple in the name of religion and myth of impurity, but a woman should give herself to satisfy men. ‘Satiate the hunger of eagles’ symbolizes the sexual pleasure of men and considers women as a prey or a food to satisfy their hunger. Menstruation is not a painful experience for the poet but it is a obstacle for her passion and emotion. Woman’s body is considered as a victim by which, she does not have the right to know about her own self (body).

The poem “What do you Want?” also deals with the men’s attitude towards women.

Finally when I met him He happened to be a fish In my ocean he swam with millions of scales Never once did he get caught in my fingers Whenever he plays the brown blue serpent gourd And convulsions die down

He drinks my spirit In his thirst I kept drowning whenever I tried to grab His light-ball face… (1-13)

Leena considers men as a fish by which he swam into women who is considered as a ocean in order to have physical pleasure. ‘He drinks my spirit/In his thirst/I kept drowning’-thirst is not only the thirst which generally we have, here Leena considers thirst as a vaulting ambition towards women. The thirst of men on women is as a painful experience. Thirst symbolizes the desire and sexual thirst of men. The poet considers how women toil hard in the male- dominated society. Leena uses powerful images such as hunger and thirst to express how men see women with their naked thought.

The most exotic poem of Leena, “Me Him” brings out the element of food such as salt and coca cola.

…wrestled him down And asked him to lick the salt, He mumbled coca cola Hugged him till he swooned… (24-27)

‘Salt’ symbolizes the saltiness present in the flesh and represent the sexuality. This representation of slat and coca cola appears as the symbol of sexuality. Food is thus, interpreted as a sexual object and appears to be erotic.

“Chichilli” is a poem which celebrates female sexuality.

…I will now gulp down my hunger And free the fish to Frolic in the boat… (14-16)

Here the poet compares herself to be a kingfisher and her body is multi-colored like a bird. With her multihued body she spreads her wings by which she catches the fish. ‘Fish’ here is considered to be men. The poet fulfills her hunger. Generally, women are considered to be the victims but here in this poem it is reversal. The object becomes the subject, the prey becomes the predator. Women is considered as the site of power and authority.

Leena Manimekalai in the context of controversies and criticisms, approached with her focus with strength. Her writings marginal the figure woman/female-body. As a poet she used several imageries with reference to food. ======Work Cited

Jyachander, Neeti. “Women in India Need to Explore their sexuality”. Hindustan Times. 22 May 2016. Manimekalai, Leena. “Between Body and the Flesh”. Translated by Ravishankar. Ulagin Azhagiyamuthalpenn. blogspot.com. Web. 29, Jan 2010. ---, Chichilli. Natrinnai Pathippagam . July 2016. ---, Paraththayarul Rani. Uyir Ezhuthu Pathippagam. Dec. 2010. Paul, Emily. Writing the body as Resistance: Celebartion of female sexuality in the poetry of Meena Kandasamy and Leena Manimekalai, PMLA, Literary Herald, Vol.3, Issue 4 Dec. 2017. Pillai, Swarnavel Eswaran. Leena Manimekalai’s Poems and Documentaries: Participation and Performance, PMLA, The Wide Screen, Vol.4, No.1 Dec. 2012. ======Karunya Devi. P. II M.A. English Periyar University Salem-11 [email protected]

Dr. B. J. Geetha Assistant Professor Department of English Periyar University Salem-11 [email protected]

P. S. Kavin Molhy, II M.A. English Dr. B. J. Geetha, Assistant Professor of English ======Food is a common ground for all living beings. It is a universal experience and it is a basic necessity such as clothing and shelter. It is a central activity of the human mind which also holds a society together but in modern times food is projected as a symbol of luxury and fashion. People who live glued to computers at work and home do not think about the wastage of food. Though food brings people together at different levels on the one hand, it also makes people to fight and struggle for food on the other hand. At modern times, People are surrounded by choices of food. They eat according to their convenience but do not care about the shortages of food. During the Second World War there were serious food shortages which led to food crisis. This aspect can be illustrated by comparing the present-day conditions of food and attitudes towards food. People at present consider food as an entertainment.

The poems taken for analysis in this paper are written by modern poets like Elizabeth Padiolla Oleson’s “We Cry for Food they Gave Us Bullets”, Slyvia Lovina Chidi’s “Slaves of Food”, Veeraiyah Subbulakshmi’s “Don’t Waste the Food”, and Ashok Chakravarthy’s “The Crisis Within”. There are over eight hundred million people who are suffering from hunger and every five seconds a child dies of hunger. In literature food poetry plays an important art to understand emotions, deep feelings, and aesthetical sense about people who suffer from hunger and it also condemns the attitudes of the minds who used to waste food. The poems are set to deal with a comparative study of food as a necessary crisis in the prevailing situation of economic disparity within a given society and among countries at global level.

Elizabeth Padillo Oleson, is a poet and a prose writer and some of her works are “A Talk to The Night”, “A mother”, “A Plea For Forgiveness”. Elizabeth Padillo in her poem “We Cry for Food They Gave Us Bullets” (Padillo 95) begins her poetry by “Food! Food! Food! / It is all that we need” (WCFTGUB1-2). As food is the basic necessity of all living beings. It is all that is needed for survival and it helps to calm down inner spirits. The poet says that food fills hunger pains which are caused by the contraction of the stomach. The poet here refers to emotions that are very deep which cannot be understood. It leads to the worse condition and also makes people ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 P. S. Kavin Molhy, II M.A. English and Dr. B. J. Geetha, Assistant Professor of English A Comparative Study of Food as a Necessary Crisis Depicted in Select Contemporary Poetry 109 not to sleep. It is stated in these lines as, “But cannot sleep / … / That make our saliva / Taste sour and acidic” (WCFTGUB 9-13). The people are psychologically affected which makes them not to sleep and cannot express through vomiting. People cannot taste food because their taste buds have become completely acidic. They were unable to torment their state of being.

The poet compares the mental condition of the people who suffer from a food crisis. She compares it to a child. A child weeps and cries out of hunger but is speechless. It cannot express its feelings but there are also a group of people who stand on the streets to promote that they are helpless and left uncared. They cry for food like a little child. Their cry cannot be neglected because it is for food, which makes them to calm their soul. People cry for food, but they get only bullets in return. They were deprived of basic rights. It is expressed by the lines, “But you gave us bullets / On the street where we stage/ Our cry for food” (WCFTGUB 23-25). People cry for food as long as they are hungry. They cry forever like to get food.

Slyvia Lovina Chidi is an author and had published books such as After Red Wine and Beautiful Selected Poems which is a collection of fifty-seven poems. Her poem “Slaves of Food” (Lovina 20), conveys the reality of human beings. She begins by writing that the poem with the line, “Thick red blood veins bath in anger / The stomach grumbles of idiotic anger” (SF 1-2). The human body which is composed of blood and veins arouse out of anger, it is because the stomach complains, for an unreasonable anger. The poet expresses the pain of hunger that pricks the stomach. Hunger can be understood mentally but the human body cannot understand the feeling of an empty stomach. It can be clearly stated as that, “We are all but slaves of food” (SF 6). People who belong to different races guzzle and wear different costumes according to their social construction, but food is a common thing that unites everyone together. Food gives a mental stimulation and satisfaction to fill appetite yet, but by people’s dismay is food and their hope for good is completely lost. The poet says that, people are filled with joy after a meal. Their inner delight is cheap but is real. It gives satisfaction to the soul and stomach which is unknown to anybody but has a real value. The poet says, “I conclude with fluctuating moods / There is a food for romance / … / Hungry mouths elsewhere regularly wait for its rescue” (SF 20-24). People call themselves as human beings, but they are all just slaves to food. Food is prepared for romance, party and for several other occasions and it is available to fools but food is not available for the people who are really hungry. There is a crisis for food and hunger mouths regularly wait for their rescue.

Veeraiyah Subbulakshmi has written about thousand and five hundred poems, she is a modernist poet. Some of her works are “A Child’s mother”, “A Fruitfly”, “A Broken Heart Always Weeps”, “A Dramatic Lover”. Her poetry “Don’t Waste The Food” depicts the wastage

The poet views the atmosphere of the river bank to show the natural occurrences. A canal was built on the river bank for drainage, water supply, irrigation, and transportation where every species is dependent on the other species. Likewise, every species in the world are dependent on the other for their food, water and shelter. People have to survive a long way, but their end is not very short. It is stated in the lines that, “We are though species to conquer any other species, / We have to come a long way not to make it a short exit/ Let us celebrate the victory of mother earth” (DWF 6-8). People must celebrate and preserve the nature because it is a treasure. The treasures of the nature is being stolen just for people’s pleasure. Food wastage happens everywhere such as a school, farms, restaurants, and grocery stores. It also affects people who are living in seashores. People dump the food wastages in seas and rivers which affect tiny species and it collapses the entire life cycle.

The attitude of the people towards food became more fashionable. People tend to order pizzas or other fancy eatables through their modern gadgets despite the fact that ample of food are already made available to them. People do not bother about the food wastage. Subbulakshmi clearly catches the trending mindset of the human mind by stating that, “We human, hurt our fellow human for our greed, / Millions roam on the urban jungle for the food, / Millions throw the food into bin as a fad” (DWF 10-12). Human beings hurt other fellow beings for their own greed. Millions of people roam everywhere in search of food in jungle, forests and so on but another million people throw their foods into dustbin without knowing its importance.

Ashok Chakravarthy a poet and a review writer, has composed a thousand two hundred poems. Some of his poems are “Charismata of Poesie”, “The Chariot of musing”. On his “The Crisis Within” he has stated that, “Big nations vie to occupy a supper- power level / While small nations struggle for own survival” (TCW 1-2), many developed countries provoke their superior power by strength, but they do not care about small nations who struggle for their daily basis.

The poet here questions that whether humanity can elapse the crisis within the country and among a global level. Whether humanity will save the crisis or it gives a usual defeat for common people. Huge developments were made in the field of technology. It was made in the name of people’s security and welfare but there are no concern made for people’s crisis. The

The poet highly condemns that, “Showing the least concern for life- giving ecology / We are but creating advanced warfare technology/ In the process we are destroying the origin of life” (TCW 25-27). The poet argues that, people destruct the origin of life by creating advanced technological features which is harmful to humans. People do not care about the environment and pollute the surroundings.

Thus, all these poems talk of how food is seen in a different perspective through the modern day poets of the contemporary period. Making the readers not to waste food the next time they order or buy something to eat. ======Works Cited

Lovina Chidi, Sylvia. 51 Poems New & Selected. Agents and Publishers, 2010.

Padillo Oleson, Elizabeth. Spirituality for Peace and Justice. Author House, UK, 2014.

Subbulakshmi, Veeraiyah. “Don’t Waste the Food”. Poem Hunter, Dec 2018. www.Poemhunter.com/poem/don-t-waste-the-food/

Chakarvarthy, Ashok. “The Crisis Within.” Blogspot. www.apoetsconcern.blogspot.com/2008/05/crisis-within-poem-on-food-crisis.html?m=1 ======P. S. Kavin Molhy, II M.A. English Periyar University Salem 636011 [email protected]

Dr. B. J. Geetha Assistant Professor of English Periyar University, Salem 636011 [email protected]

Kiruthika. S., II M.A. English Dr. B. J. Geetha, Assistant Professor of English ======Food is one of the essential needs of a living being and it always plays an interesting role in every individual's life. Without food one cannot lead a happy and peaceful life. The daily process of a person depends on the food one consumes. The preparation of food also differs from every individual. Mother is the first person who is always remembered by every person. The food prepared by mother will be delightful and sometimes plays the role of medicine to cure the disease. It provides unforgettable memories and long lasting happiness. Food is always a captivating factor. The aroma, the sounds during preparation, the addition of different flavours, and the final presentation has the ability to convert a disturbed mind to a peaceful one.

Food is used in literature to convey the importance of culture, tradition, ethics, the power, individuality, innovation, and the responsibilities too. Around the world food is been widely prepared by women. There is some magical element being hidden in the food prepared by them. A common tradition has been revolving that women should prepare food than do any other work. Laura Esquivel has portrayed this practice in her novel Like Water for Chocolate. She conveys the relation between food and emotion. This novel carries food as an element that becomes the main world in which women are able to expose their desires with complete fulfillment and without any restrictions from the family and by the formal ethics. It is like a one way conversation between the woman and the food.

The novel displays the Mexican tradition through the character Tita De La Garza. The major role of food and tradition in the Mexican culture is also depicted in the novel. Mexico was ruled by Spain for 300 years and after independence it has left its mark on the culture and cuisine of Mexico most importantly. Mexicans prepare very different and delightful dishes normally and for special occasions. They put a good concentration to prepare varied dishes that taste good and unique.

Esquivel concentrates on Tita's restricted desire to marry her beloved as its against their culture. According to their customs the youngest daughter should remain unmarried in order to take care of their mother at their old age. It portrays the perfect image of a Mexican young woman who has the desires that every young girl has. Though she is been restricted she never ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Kiruthika. S., II M.A. English and Dr. B. J. Geetha, Assistant Professor of English Food as an Imagery in Like Water for Chocolate by Laura Esquivel 113 shows her disappointment deliberately, but it's been hidden displayed through the food she prepares.

Each chapter in the novel starts with a recipe that depicts the effects caused by few incidents in Tita's life. Her imprisoned desires and emotions is been carefully carried into the recipes that she prepares throughout the chapters. It begins with Tita's birth in the kitchen. Her mother Mama Elena is not able to take care of her daughter because of her husband's sudden death. She is been cared by Nacha, the head cook. Tita is also used to the aroma, the flavours and their varied purpose, the culinary sounds, and every other aspects of kitchen completely like an expert. This enables her to learn cooking and the very minute aspects very clearly from Nacha and this makes her the next cook after the death of Nacha. This provided the liberation that she longed for.

Magical realism is the important aspect used by Laura Esquivel in her novel. She has employed this to bring out the in depth yearning of a woman to satisfy all her desires and to make a unique identity in her life. Only Nacha and Tita are well versed in cooking. Mama Elena and her other daughters lack their ability in cooking. From the day of her birth till her death, Tita is been closely related to food. This magical realism helps Laura to display the emotions of Tita when her wish to marry her beloved Pedro Muzquiz is been forbidden by her mother and in various other events. This happens like a chain reaction. Initially the recipe is been prepared. It consists of certain texture, flavours, and the mindset of the woman who prepares the food. This is been infused into the recipes that are prepared. This induces the emotion to the person who consumes it. Through the flavour of the food she exposes her happiness, disappointments, and sometimes her active thoughts.

Through the wedding cake that she is compelled to prepare on her sister's wedding with her beloved she pours out her sorrows that is one of the drops of tear falls into the icing. The cake carries the sorrow completely and the initial bite makes the guests to cry heavily and this makes Mama Elena who didn't cry even in her husband's death. Thus, the power of a cook could be visibly seen through the first strong chapter. Tita cannot bear the pain of seeing her beloved getting married to her sister. Similar incidents depict the power of Tita's emotions. This spell is employed as magical realism by the author. She is not taking revenge in any situation instead prepares delicious food.

The recipe of rose petal and quail brings a twist in Gertrudis' life. Pedro bought roses for Tita after his marriage with Rosaura. As Mama Elena objects their conversation Tita is worried but she plans to prepare a dish with roses. This is prepared with Tita's complete love and sensual interest towards Pedro. The recipe turns out to be very sensuous. This is deeply felt by Pedro and

Tita was very dedicated towards her work. She cooked very carefully and with all concentration. She prepared the recipes with the actual formulas. Sometimes she missed Nacha's presence in the kitchen. Nacha was the only person who was concerned about the well-being of Tita. She made her passion to be true. Throughout the novel the readers can witness various other recipes used in different situation like to express love, to cure the disease etc. Chencha prepares Ox tail soup for Tita's sickness. Thus, it also plays the role of a doctor in individual's life. Tita makes kitchen as her restricted world where she could reign completely. Mama elena doesn't know to cook but she instructs others to cook for her. Through the character of Tita one could deliberately visualize the hidden world of a woman. Tita is perfect in cooking and she enjoys her time by preparing delicious dishes with Gertrudis. Though she doesn't know cooking, she had fun with Tita. Her creativity and passion towards innovating dishes is been displayed by the author cleverly. Tita created a path for her sister's liberation. But she is happy that gertrudis is out of the regular norms made by her mother.

Though Gertrudis has become a part of the brothel, later she joins men as a part of becoming soldier and she also brings them to the ranch once to experience the inbuilt talent of her sister and to show them the reason of her transformation that was raised from a gentle flower, Rose. This is an ironical scene in the novel.

Mama Elena sends the small family to San Antonio, in order to separate Tita and Pedro completely. This affects Roberto's health; he becomes weak and was dead. On hearing this news in between a preparation of the sausage, Tita and Chencha got tears, but it's been ordered by Mama to control as it might affect the taste of the food as it happened before in the Chabela wedding cake. But they shed tears and Mama Elena attacks Tita fiercely. This shows her dominance towards the women who cook in the ranch. The sausage comes out worst with worms. In this particular scene, the author conveys the result of a food being prepared out of disinterest and disappointment. Thus, food carries emotion and the thought of the person who prepares it. There is a belief that while lending a glass of water; the person's thought is also lent through the water. Thus, it carries the current ideas and opinions naturally.

Women were able to find the medicinal abilities hidden in the food elements. When Tita is been asked to take to an asylum by her mother, she is been taken good care by the doctor, John Brown. She is in his laboratory and is been transformed to normal with the help of a lady who is believed to be the ghost of grandmother of John. This lady is well versed in finding the medicinal facts about the food elements and had once cured the great grandfather of John.

Tita feels Nacha in the place of Chencha. Both share affectionate love and caring. Her Ox tail soup cures Tita and brings back to her normal form. This is been astonished seen by John as he provided her with different American soups. John realised what the actual ability of a food will be. He remembered about his grandmother who could transform food to a medicinal factor. When Chencha returned from Tita, the candits were attacking the ranch and she was raped by them, Mama Elena was attacked badly and became paralysed down her waist. During this inability, Tita is the person who took care of her mother. But Mama was very doubtful of Tita and her food. She believed that Tita was adding poison to food that she gave for her. Her cruel thoughts made her feel that the food was bitter though it tasted good for others. She also attacked Chencha through her words. Mama couldn't accept Tita's relationship with the doctor. She dies soon with all her hatred in her.

As the culture and tradition is been carried from one generation to other, similarly Tita's love and passion towards cooking is also found in Pedro's second child, Esperanza. She wishes to be with Tita in the kitchen than any other rooms in the house. The recipes prepared to bring Rosaura's health to a good condition makes her understand that she must not have the thought that she had before regarding Tita. This brought a good understanding between them and this did not last long as Tita believed that she has became pregnant because of Pedro.

When Tita was preparing the chocolate and the bread, she was yearning to have Nacha, Gertrudis near her. She only had good memories with them and not them at present. But this thought of Tita brought Gertrudis home. This was quite magical but was true. She came along with her husband Juan and felt home after long time. Both the sisters were happy for Gertrudis' presence. She strongly said that Tita would prepare this particular recipe at this time. Gertrudis wants the secret talent of cooking to live long in Tita and should be carried on to the next generation.

Esperanza is been protected from becoming the daughter who takes care of the mother like Tita by Tita and Pedro. She is introduced to Alex by Tita during their secret conversation in the kitchen. Tita was trying hard to give a good future to Esperanza and not the one like Tita's. In

The character of Tita is very different and a unique one. The author has expressed the very deep thought and the passion of a woman throughout her life. Tita's character shows how deep a person could love their passion. The food is used to carry on the longing, desires and the very deep wishes of a woman. It also helps to create sustainable memories and remarkable moments in one's life. Though it includes several recipes it actually has some memory, and it brings the people back to Tita whenever she is need of them to help her balance her thought psychologically. Laura Esquivel's idea of creating this book raised when she was cooking one of her dishes that she learnt from her elder. ======Work Cited

Christensen, Carol, and Thomas Christensen, translators. Like Water for Chocolate. Black Swan, 1993. ======Kiruthika. S., II M.A. English Periyar University Salem [email protected]

Dr. B. J. Geetha Assistant Professor of English Periyar University Salem [email protected]

Krithika. C., M.Phil. English

======Food is the dominant material in this cosmos. It is consumed for the nutritional support of one’s own personal body. Each and every living creature knows the prominence of food. It is the most important reason for all the individuals to stay alive because only through this everyone gains energy throughout the lifespan and motivate growth. Food, in the beginning, was consumed by the tribes by hunting and will not cook instead they consume as raw food. Later the food was consumed by the gathering of agriculture. In day to day life, since the population of the world increased the food is supplied by the food industries and food factories. The intake of food varies based on the ages. Mother’s milk is for the infant. The solid food like cereals, meat which contains protein, fruits, vegetables, grains and more.

Food has both helpful and harmful facets. It is all in the hands of people to take personal care of their own health. Food will not only help to survive but also cause threat. Food is mainly linked with the brain that is the human mind. People with anxiety will choose food for easing. The invention on a variety of food is all considered to be accidental. The worth of food has been developed. People started to study the elements of food family like vitamins, minerals, fat, calories, carbohydrates and other nutrients. Over and done with these elements the food can be restrained. Starvation can be only won over by food. The ability to taste rises only through hunger. According to Guy Fieri, “Cooking is all about people. Food is maybe the only universal thing that really has the power to bring everyone together. No matter what culture, everywhere around the world, people get together to eat.”

The culture, eating habits, rituals are the main components that can be identified by food. People usually lack in choosing good food. Currently, people are paying attention to food by its colour and garnish style. People drive behind it even though they are not ambitious because of its appeal. In the early days people consume for constant health but now food is considered as the fun element. The importance of food starts to shade away. Following a proper diet has become jock.

Food is the main disadvantage which has an emotional impact on everyone both physically and mentally. People who are not hungry will be attracted also by the visual factors like plate size and spoons which also stands as a barrier for intake. People should be aware of food which contains fat content and carbohydrate only then we can maintain our own body. Each and every person will wish to sit together and have food with family or friends which help the relationship to get healthier. According to Steve Maraboli, “By choosing healthy over skinny you are choosing self-love over self-judgment.”

People can be easily differentiated by the choice of food. If there is a plate of chicken or veggies placed in front of a person who is in proper diet will obviously choose veggies and will not choose chicken because they will be very conscious about their body and health by calculating the fat and carbohydrate in it. But their vision will be on colorful food and the food they like but since that particular person is in diet will avoid consuming it. A vegetarian will favor only veggies and will run away if they see a plate of meat which they think unpleasant. A non-vegetarian will obviously prefer meat and will be very happy if they have a plate of meal in front of them.

An athlete will choose a food which contains protein so that they can gain muscle. The responses of the people towards food show the thoughts and psychology of the people. The relationship with people and food is equal. Any emotions and expressions can be easily changed by the food. Similarly, intake of food should depend on the people mentality to choose whether that particular food is permissible for their body. Nowadays the food products from the food store are distributed among the people in which a chemical is added which urge people to consume that food.

These chemicals are added based on the psychology of human mind which should be avoided; they are Monosodium Glutamate a chemical used to enhance the flavor of spicy dishes. Artificial food coloring which is used to brighten and change the appearance of the food. Sodium Nitrite a chemical which is added to prevent food from bacteria, Guar Gum is added to solidify and muddle foods and is added in ice creams, salad dressing, sauces, and soups. High-Fructose

Carrageenan also used to preserve food products like milk, cheese, coffee creamers and so on. Sodium benzoate is a chemical used to preserve food like pickles, fruit juice, salad dressing which are all the acidic foods. Trans fat is a type of fat which is unsaturated which helps in increasing the shelf life and consistency of the food product. Xanthan Gum is also used in thickening and stabilizes few types of food. Artificial Flavoring is a chemical which is invented in such a way it imitates the taste of other food ingredients. Yeast Extract is added to boost the flavor in products like cheese, soy sauce, and salty snacks. And hence the food should be chosen by reading the ingredient labels for a healthy diet.

Being in a diet has become common at the present time. People are much concerned about their own health because they themselves wanted to show how confident they are both mentally and physically. Not following the proper diet will not only cause weight gain but will also result in some sort of disease and health issues. People are very conscious about their physical appearance.

In the book Shades of Hope: The Program of Stop Dieting and Start Living by Tennie McCarty predominantly talk about health and wellness, disease and disorder. She came up with her own inspiring story. She is one of the leading experts who is also addicted particularly in an eating disorder. She was under treatment for this addictive disease nearly thirty years. She lives in Buffalo Gap, Texas. She was suffering from this disease since her age of 13 which was undiagnosed and untreated for decades. As the result of her recovery from bulimia and compulsive overeating and a survivor from abuse, she is now an internationally esteemed therapist and the CEO of the residential treatment center, shades of hope which is a hospital. It was co-founded in the year 1987 which recovers from the addiction of eating disorder.

She believes that eating disorder like chemical dependencies, physical and mental problems can be sorted out by the spiritual solution. Meals provided in that hospital for the patients are ultra-healthy. Sugar and white flour are strictly banned. She also gives some step by step program that teaches how to let go of bad feelings, negative behavior and never ending diet.

It is not about the food which is the addictive property it is all because of the chemical which is added the food. People should know how to eat properly to stay healthy without any disease. Should study about the food family and should avoid hazardous food. That addictive person should have a proper meal plan which should be limited but also feel satisfied so there

Fieri, Guy. “Guy Fieri Shares What Feeds His Appetite for Life.” SUCCESS, 30 Nov. -1, www.success.com/guy-fieri-shares-what-feeds-his-appetite-for-life/. Accessed Date 14 Dec. 2018. McCarty, Tennie. Shades of Hope: a Program to Stop Dieting and Start Living. Amy Einhorn Books/G.P. Putnam's Sons, 2012. Maraboli, Steve. “A Quote from Unapologetically You.” Goodreads, Goodreads, www.goodreads.com/quotes/506455-by-choosing-healthy-over-skinny-you-are-choosing- self-love-over. Accessed Date 14 Dec. 2018. ======Krithika. C., M.Phil. English Sri Sarada College for Women (Autonomous) Fairlands Salem-636016 [email protected]

L. Raja, Ph.D. Scholar and Dr. K. Sindhu, Assistant Professor ======The novel opens with Virgil Jones, a man devoid of friends who lives a lonely life. While sitting on a small beach away from the Mediterranean Sea, he sees a body floating in the sea and brings that body ashore in a state of unconsciousness. He and Dolores O Toole find the person as Flapping Eagle, the protagonist of the novel. The rescue of Flapping Eagle shows Jones fellow feeling and concern for a person in distress. Eagle formerly known as Joe-Sue, narrates his past before Jones and O Toole. Joe- Sue and his sister were Axon Amerindian orphans, who were determined to lead a free life. Because they were detached from their tribe “for three reason: First his confused sex, second the circumstances of his birth and third his pigmentation” (G - 18).

Joe- Sue was rejected by the society because he was a hermaphrodite born from a dead-women. The people of Axona are a dark skinned race and short height. Whereas Joe was fair -skinned and tallish. This interprets how people of confused sex are treated by the society. The orphans are also regarded as bad omen in the society. Both brother and sister called themselves as Flapping Eagle and Bird- Dog, respectively as a mark of their emancipation.

Bird-Dog was sitting on a mass of rock, a grown-women of thirty-four years, three months and four days in wearing old clothes, her hair falling blackly over the olive face. She has two small bottles. The one in her right hand was full of bright yellow liquid. The one in her left hand was full of bright blue liquid. Color was brought up everywhere, except in her skin. She felt a cloud pass across the sun.

Bird - Dog comes across one Mr. Sispy, a peddler, who gave her two bottles - one carrying yellow - liquid and the other blue - liquid. On swallowing the yellow elixir, one becomes immortal and swallowing the blue elixir one meets with one’s death perpetually. It exhibits human desire to live longer. Bird - Dog consumes the yellow elixir and elopes with Sispy in order to remains as his captive servant. Before her departure, Joe - Sue has a clash with a bird on the Stone-Rose and is named as Flapping Eagle by his sister.

Flapping Eagle and Bird -Dog consume the yellow elixir to remain immortal to find out his lost sister. His quest for his sister brought him to the Calf Island. His quest made him aware of the presence of several levels of existence. At the bottom, there is an ordinary world where Joe - Sue and other

Axonians have their origin. However, a number of inhabitants are shifted to Calf Island after drinking the elixir of life and becoming immortal. The elixir of life comes from the third world the world of gorfs. The gorfs are stones and thus do not really have life. They are the most sensible forms of life in their galaxy who neither need food nor atmosphere. It is with the help of gorfs that Grimus gets possession of the elixir of life. Grimus thus has created Calf Island a place where both East and West confront each other. Moreover, Virgil Jones describes Grimus as Middle European a refugee on doubt. Thus, he resembles Flapping Eagle who is an exiled representative of the civilization of the Native American tribe. Eagle is an exile inside an alien culture who is also unable to find his own cultural roots and identity and at the same time inept of adapting himself to the norms and values of Western culture.

Grimus belongs to the team of men who find the Stone Rose and the elixir of life. Deggle and Virgil Jones are the other two persons who help him in getting the possession of Stone Rose. Grimus cleverly dominates and throws out Virgil Jones ejects Nicholas Deggle and becomes the chief exploiter of the Stone Rose. Grimus has created Calf Island as a place for the immortals. The island is an embodiment of Paradise. It is green and fertile which gives joy and happiness to its inhabitants. In the beginning, it acts as a utopia for the men living in it. However, the utopia proves to be untrue and everything goes wrong after just a couple of months.

Some people commit suicide and others turn against Grimus. The pictures of life in K function as a parody of social, religious and political utopias. Although “K is a town of obsession, the town was full of reprobates and degraded types, Selfish decadent people that no decent woman would want to be near” (G, 41). Flapping Eagle, the protagonist, has sexual relationship with many women in the novel. Even incest between brother and sister has been expressed by the author. These are the situations which delineate the immoral activities in the present society. The domination of Grimus over the Gorfs is vividly presented, hence Stone Rose displays his political power and exploitation. Grimus stands for Western Super power in the novel.

The novel also highlights the problems of the migrants who seek their own identity in alien lands through the quest of Eagle. Undoubtedly the author expresses his own plights through the character of the Eagle. The quest of the protagonist resulting in the ascent of Mount Kaf not only means the emigrant’s gradual ascent on the social status in the metropolis. The theme of migration and transformation of character which especially we find in the character of Flapping Eagle, expresses authors attempt for cultural fusion and pluralism. However, the process leads to dislocation of root and culture. ======

References

1. Salman, Rushdie “Grimus” published in Great Britain in 1975 by Victor Gollancz Vintage Random House, 20 Vauxhall Bridge Road, London.

2. M. Syed. “Warped Mythologies: Salman Rushdie’sGrimus”. Ariel.vol.25, No. 4, Oct 1994, p.136.

3. Swain, Baijayanti. Critical Analysis of Salman Rushdie’s Novels published in India 2016 by Dattsons, Jawaharlal Nehru Marg Sadar, Nagpur. ======L. Raja, Ph.D. Scholar Department of English Periyar University, Salem-11 [email protected]

Dr. K. Sindhu Assistant Professor Department of English Periyar University, Salem-11

M. Lakshmi, Research Scholar ======Food is a constant and continuing presence in literature and art. This is not a new phenomenon. Right from the beginning where our ancestors began carving on rocks, dining and food and culinary activities were never spared from being their topics of expression. It is in myriad ways that food is presented to us in our arts and the representations of food serve different purposes in art and media. Sometimes the work becomes completely about the activity of cooking and dining, like the cookery shows and cook books. Sometimes the work could be on the different cultural aspects of food. This is done in a number of different ways, ranging from books on the topic, to food festivals that show us the different foods and thus tell us how the food of a region is a symbol of its culture. Sometimes food can be a constant presence in a work, forming a part of the major frame of the story, sometimes symbolically representing a totally different idea.

Now is a time when food is used in stressing and underlining our politics of gender. The importance of food in our daily lives, as an influence on our lives perhaps in ways which we have never even imagined, is being stressed strongly through our arts and media, which includes paintings, literatures, movies, advertisements, and even music. If we were to trace the beginnings of the representations of food in arts, we must not be surprised seeing food and drinks as the most common motifs in our early age paintings and sculptures, the Da Vinci painting of the “Last Supper” being the most famous of them all.In many literary works and also in other art forms, we have seen food being used to represent women. We see women being compared to food--the bride being described as a‘beautiful iced cake’Katherine Mansfield’s famous story “Frau Bechenmacher Attends a Wedding”--and this has been constantly attacked by our feminist theorists as highly sexist and antifeminist.

Food has been used to convey social messages in the catchiest way by our famous writers across the globe. In the very famous play “Arms and the Man” by George Bernard Shaw, which was intended to be a satire against violence and war and the heroism attached to it, we see a soldier carrying in his pockets chocolates instead of cartridges.Arms and the Man has its setting in the 1885 Serbo-Bulgarian war. The humorous play, depicting the futility of wars,is most often referred to as the wittiest of Shaw’s plays. In the play we see the female lead character Raina Petcoff refers to Captain Bluntschli as “her chocolate cream soldier” for he carries chocolates in his pockets. Bluntschli, here, is a diminished version of Aeneas, the hero of The Aeneid. In this play, through

Bluntschli, Shaw satirizes the heroic retelling of wars. This is a great example of a literary work where the author has used food as a tool to deliver a social message, though not explicitly.

“Art is not what you see, but what you make others see,” said the great French artist Edgar Degas. Art, be it any form, must evoke, and without doubt, one can say that visual arts is the most powerful of them all. Movies are the most popular and powerful among the variegated forms of visual arts. Films not only present us with characters and events, but also with larger political, cultural and ethical issues. Most often, movies travel far beyond the borders of aestheticism and act as social forces, taking up socially relevant themes. Movies are usually based on universal principles and shared sentiments.

Guru (The Teacher/Spiritual Guide) is a 1997 Indian movie directed by Rajeev Anchal. The movie, which was selected as India’s official entry to the Oscars for the Best Foreign Language Film category, is a metaphorical movie with multiple layers of meaning. The movie begins with the wordings “Guru is someone who with his wisdom removes the screen of ignorance and makes you see again.” The movie has a higher symbolic meaning to it and has been compared to Plato’s Allegory of the Cave. In Plato’s Cave, he compares the “effect of education and the lack of it on our nature”. Here, in the Allegory, we see a group of people living chained to the wall of a cave, facing a blank wall. On the wall, they watch shadows of the objects passing in front of a fire behind them, and consider these shadows to be the reality. One day, a prisoner manages to free himself from the bondages, and gets to know that their reality was not the ‘actual reality’. The light hurts his eyes for he was accustomed to darkness since ages. Plato says that the prisoner would turn away to the things that he is accustomed to. But if he was forced to come into the light and know the actual reality, after he gets to know the reality, the prisoner would pity the other prisoners who live in total ignorance. He would want to free them off their chains and bring them to light. But the prisoners, says Plato, will not be willing to take the path the older prisoner took for they think it would hurt them. They would therefore even try to kill anyone who attempted to take them out of their own bubbles of ignorance to which they are accustomed.

Plato was talking about an issue that still holds relevance, even today. This is where the foci of Plato’s Cave and the Malayalam movie Guru fall together. The movie is a surrealistic work which uses metaphors to convey greater messages. The movie begins introducing us to a near-Utopian land where people of all castes live in harmony. This harmony is broken when people with vested interests create trouble in the name of religion. The hero, Reghuraman loses his family in the religious riot, and he joins a hindu extremist group to avenge the death of his family. Reghuraman happens to be at an ashram, where he meets Vaidehi, a disciple of the Guru. Vaidehi asks him to meditate at the Guru’s feet, and there he gets a vision. He is taken to another world in his visionto a valley of the blind where the sense of sight is a lie; where darkness and ignorance is the only reality.

It is a story within a story technique that the makers have employed in the movie. In the new land, Reghuraman meets a group of people who think it as sinful to even talk about light and the ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 M. Lakshmi, Research Scholar 126 Food and its Manifestations in Contemporary Indian Films: A Study with Reference to Malayalam Movie Guru

sense of sight. The people there believe that their world is the only world, that their reality of darkness is the only reality. In the movie we come across a blind teacher teaching his blind students: “At first, the world was the emptiness between these rocks!Dear children, the world is as small as the fruit of Ilama. In short, the world we live is the only world. The world is bordered by the rocks which guard this valley. The top of the world is just a soft outer cover…. The basis of this world is sound. The variations in sound create the time. Smells and sounds are the eternal truths. Sight is just a falsehood.”

This is a very thought-provoking instance in the movie for we see ourselves here. It is our ignorance and limited knowledge that is portrayed in these words. The country of the blind acts as a mirror held towards the hypocrisies and ignorance of the world.

‘Ilama fruit’ is the most important symbol that is used in the movie. In the movie we see a major character Ramanagan explaining to Reghuraman the myth behind the Ilama fruit. He calls it the gift of their goddess, and the root of their lives. The children of the valley at their birth are fed the juice of the fruit but the seed is said to be deadly poisonous. Reghuraman eats the fruit and is taken away by its sweetness, and the sweetness tempts him to have more of it. Suddenly Reghuraman experiences blurred vision, and becomes blind, and realizes that the fruit is the reason for the blindness of the valley. He walks around shouting out to the people that the real cause of their blindness is the Ilama fruit which is considered to be divine and life-saving. The king of the land calls this blasphemy and orders him to be killed in the most barbaric way – by feeding him the seed of Ilama. “As he preaches against Ilama, let his death be with its seed.”

Reghuraman is fed with the seed of the Ilama fruit as a punishment. The next morning he wakes up back to the world of colours. He regains his sight. He realizes that what was thought to be a poison was actually the antedote to cure their blindness. Reghuraman, with his newly gained knowledge, brings the people of the valley to the world of light.

Reghuraman now wakes up from his meditation to the real world, and realizes the real meaning of his vision. Reghuraman, who was blinded by the extremisms of religion and violence wakes to the world of knowledge and spiritual enlightenment, and the movie ends where he decides on embarking a journey towards peace and brotherhood.

The movie, says the director, took its inspiration from H. G. Wells’ The Country of the Blind. The movie is a highly metaphorical one with many levels of meaning. Ilama fruit, in the movie is a great symbol that the director has employed to convey his intended message. The parable of the Ilama fruit explains to the readers how religions which were supposed to spread the message of love and peace among the people, end up spreading hatred. He fruit, here, stands for religion – where the flesh of the fruit is the religion as is preached to us today, and the seed is God, the eternal truth. In ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 M. Lakshmi, Research Scholar 127 Food and its Manifestations in Contemporary Indian Films: A Study with Reference to Malayalam Movie Guru

the valley of the bind, the new born babies are fed the juice of the ilama fruit which makes them blind. People of our world, like how the babies of the blind valley are blinded with the juice of the fruit, are blinded with the misinterpreted and wrong notions of religion and God.

“Like in my world where, the real God is hidden by the walls of religion, here a wall hides the truth from me”, says Reghuraman in the movie to the King of the blind world. This statement stands really important even today. In today’s world where people are fed the wrong truth, we tend to ignore the real essence of these religions, which is represented by the seed in the movie.

In the movie, by using Ilama fruit as a symbol, the director makes a statement on the evils of the world blinded with arrogance. The movie gives a universal message about the greater spiritual truths that we tend to ignore in life. The movie is a reaction against the social evils, blind faith and religious terrorism. The movie, through Reghuraman who stands for the entire humanity, tells us that the darkness of ignorance can be overcome only through attaining a higher spiritual knowledge, and that explains the relevance of the movie in today’s world. ======Bibliography

Hogan, Patrick Colm. Understanding Indian Movies: Culture, Cognition, and Cinematic Imagination. Tex., 2008. Jose, D. “Blind Man’s Buff”. Rediff.com. Retrieved 13 December 2018. http://m.rediff.com/entertai/1998/mar/16guru.htm Shaw, Bernard. Arms and the Man: an Anti-Romantic Comedy in Three Acts. Read Books Ltd., 2013. ======M. Lakshmi Research Scholar Dept. of English St. Joseph’s College Devagiri Calicut-673008 [email protected]

Dr. Madhumita Barua (M. B.), Assistant Professor ======Though any dictionary would define food as the source of basic nutrients required for the sustenance of life, it is far more than just biological need. The food we eat is intrinsic part our identity—geographical, ethnic, cultural, it is deeply embedded in our history and consciousness. It is just not what we eat that matters, but the way we eat, the culinary skills that make it palatable to us which comprises our culinary identity. By “culinary identity” I mean the food habits, the gastronomic practices, the spices and flavours, the culinary skills that are exclusive to a geography, race, tribe, and culture — an identity that has been acquired through history. Culinary identity varies from region to region; even from family to family and how deep-rooted it is in our consciousness is often overlooked by us as are the very presence of our limbs. It appears in our conscious and sub conscious thoughts, our dreams and imagination with an ease that we fail to notice it is there. However, we readily realize its essential centrality in our lives whenever we are denied our gastronomic choices on our daily platter. Away from home and home-food we become all the more conscious of our culinary identities. Bengalis, otherwise known for their love of travel and fairly cosmopolitan culture, when travelling places as diverse as Haridwar, Amritsar, or Coimbatore would be in search for Bengali eateries serving curried fish with steamed rice, rasogollas and mishti doi. It is intriguing to note that in a multicultural melting-pot like India, the Tamils would rather pertinaciously stick to sambar and rasam as Punjabis would do to rajma-chawal and makki di roti.

This strong attachment to regional food and cuisine comes through in the works of South-Asian fiction as has been noted by many including Anita Mannur in her work Culinary Fictions (2010). In this connection, reading Chirta Banerjee Divakaruni’s two volumes of short stories Arranged Marriage (1995), and The Unknown Errors of Our Lives (2001), I have noted a considerably high number of references and allusions to food and culinary practices which underline the diasporic experiences of the characters. In this paper I propose to study some of the short stories in the above- mentioned volumes by Divakaruni’s that essentially speak of immigrant Indian women’s experiences in the U.S. and yet love and nostalgia for home food is equally strong in the other sex. Though references to food and culinary practices are numerous in both the volumes of short stories for the sake of precision have chosen four stories for study from each of the volumes: “Mrs. Dutta Writes a Letter”, “The Intelligence of Wild Things” and “The Blooming Season for Cacti”, from The Unknown Errors of Our Lives and “Affair” from Arranged Marriage. My reading will attempt to illuminate certain aspects of Divararuni’s short stories: culinary identities of the diasporic characters in the multicultural setting of the U.S. stirs up memories of homeland; women use their culinary skills for cooking home-food to strengthen withering bonds within the family and also to forge new ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. Madhumita Barua (M. B.), Assistant Professor Cooking Home-food: Culinary Identity and Nostalgia in the Diasporic Stories of Chitra Banerjee Divakaruni 129 relationships; culinary identity of immigrants problematises the process of assimilation to the dominant culture. The Unknown Errors of our Lives opens with “Mrs. Dutta Writes a Letter” where sexagenarian Mrs. Prameela Dutta who has lived all her life within the bastions of a conservative Bengali family in her in-laws’ house in Calcutta goes to the U.S. to live with her only son and his family. Unlike the younger Indian immigrants, she does not come to seek fortune or a career but love and care of a son and grandchildren, for the sake of a family that she had cherished all her life. Her experience in her son’s house in this alien land soon becomes sour as she struggles to adjust to the foreign ways of life: the modern household gadgets, unfriendly neighbours, unfamiliar television shows. Mrs. Dutta’s struggle is not limited to coping with the alien land, its culture, its ways of life and livelihood; it soon starts on a very different plane near home as she senses irreverence, insensitivity and even hostility in the behaviour of her daughter- in-law, and her young grandchildren who are supposed to be her own flesh and blood. Even her son seems to be unfamiliar to her.

Mrs. Dutta longs for the life in Calcutta, busy and noisy with visiting neighbours and relatives, hustle and bustle of the crowded alleys, the call of street vendors, for “fragrant cardamom tea” brewed with real sugar. She cherishes the memories of her past, the home she had left far away, and to connect to her son who has grown estranged, to appease her daughter-in-law, to befriend her grandchildren she takes recourse to cooking and is reassured that the family is eating good Bengali meals “proper Indian food, rutis that puff up the way they should, fish curry in mustard sauce, and real pulao with raisins and cashews and ghee” (“Mrs. Dutta”). As an Indian homemaker cooking had been her forte for years and now she applies her culinary skills to survive in an alien land to hold on to a withering bond with her own family but sadly, her daughter-in-law complains under her breath of excessive grease in her cooking, of rising cholesterol and weight-gain. She would rather prefer her children to have frozen burritos than the oily home-cooked meals their grandmother cooked. It pains Mrs. Dutta to realise that within the family itself she is the other. Against the nuclear family of her son, his wife and children she feels herself to be unwanted and superfluous— “how alone she is in this land of young people. And how unnecessary” (“Mrs. Dutta”).

“The Intelligence of Wild Things” too is about failing bond within the family. Elder sister and brother meet after years of separation. Both are immigrants and had led their own lives in America away and independent of each other. The narrative is in the first person, voiced by the elder sister, who brings to the brother news of their dying mother and of her last wish— to see her children before she dies. A cold indifference has so frozen the previous warmth and familiarity that the sister is unable to reach out and give the message to the brother who seems to have snapped all relation with home. In such a situation, memories of shared meals that rouse confused feelings of pain and hope: “that dim kitchen, our own cave, with its safe odours of coriander and fenugreek; the small blue glow of the gas stove in the corner; three people, cross-legged on the cool cement, making food for each” (“Intelligence”). She wishes to preserve and eternalize those lost moments of her past life, “to keep it safe from loss—and from change, which is perhaps crueller than loss” (“Intelligence”). She manoeuvres to communicate to her brother through the expanse of frozen years of silence by stirring up memories, “[r]emember when Ma used to fry us pantuas for dessert, how we’d sit and ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. Madhumita Barua (M. B.), Assistant Professor Cooking Home-food: Culinary Identity and Nostalgia in the Diasporic Stories of Chitra Banerjee Divakaruni 130 wait for them to turn red? Remember our kitchen . . .?” (“Intelligence”), but immediately she realise her folly. Her brother has learnt cooking lasagna instead of pantuas in this alien land which is indicative of the onslaught of multiculturalism on the immigrant character. “Food. Home. This way danger lies” the sister helplessly reflects (“Intelligence”).

Home cooked food, its tastes and smell remain the connecting principle between individuals in “The Blooming Season for Cacti”. The story speaks of an unusual bond between two strange and dissimilar women Mira and Radhika. Mira is a young immigrant who works as a cashier in an Indian restaurant owned by a prosperous but rather dubious Indian-American named Malik. Radhika, though the second wife of Malik, is actually more of his mistress. Like many women from India, Radhika has been tricked into a fraudulent marriage to Malik. Mira and Radhika forge a nameless relationship which is beyond the regular descriptions of “friend, sister, mother” (“Blooming Season”). Mira, who had lost her mother in the Bombay riot, finds in Radhika something more than kindness. On the other hand, Radhika being the older woman not only dotes on Mira but tries to find a new meaning in life by clinging to her.

On entering Malik’s Indian restaurant in California Mira’s olfactory senses were invaded with “cumin and coriander, a roasted brown smell” which reminded her of her mother’s samosas. Her mother “used to make the best samosas, fat and crisp” and Mira remembers her culinary expertise (“Blooming Season”). And it is by frying “golden-crisp samosas” for Mira that Radhika wants to hold her back at home, closer to her and away from dating a man. In Mira’s mind the samosas surely associate with the memories of Mira’s dead mother but nonetheless fail to hold her back. Like many of Divakaruni’s characters, Mira envisions the U.S. as a land of promise and liberation and would not consider retracing her footsteps to the suppression and relative insecurity of her native land. Ironically, in spite of the strong desire of Divakaruni’s characters to break free from their stifling and patriarchal Indian background, complete “Americanisation” is not possible (Zupančič 87).

The poignancy of Divakaruni’s diasporic stories stem out of the characters’ unhappy realisation of the inadequacy of their hyphenated existence. They look back to India with nostalgia and yet are eager to explore the America that surrounds them as has been put by Vijay Mishra:

Diasporas are people who would want to explore the meaning of the hyphen, but perhaps not press the hyphen too far for fear that this would lead to massive communal schizophrenia. They are precariously lodged within an episteme of real or imagined displacements, self-imposed sense of exile; (Mishra 1)

Arranged Marriage is the earlier volume of short stories with the underlying theme of incompatible, unhappy or failed marriages. Interestingly, the volume has a glossary attached to it which mainly comprises of Indian words and 35 percent of these words are either names of food or are associated to the culinary practices of India. This underlines the importance food in Divakaruni’s stories. In an interview the author has expressed:

Stories like “Golden Pavements, Silver Roofs”, “Doors” “Affair” and “Meeting Mrinal” have a fair amount of references to home-cooked food that stir up old memories with poignancy. Women apply their culinary skills to reclaim their relationships with their loved ones, to connect and communicate but often it proves to be a futile exercise. I would particularly point out the short story “Affair” where the narrator protagonist Abha has been portrayed as an impeccable homemaker married to Ashoke, a first generation Indian-American. An excellent cook Abha meticulously maintains a “pristine kitchen” with shining of pots and pans all arranged in rows that could impress any man. However, to her husband this is of little consequence. He would order for a Domino’s pizza with mushroom and sausage toppings while freshly cooked red hot chicken curry cooked by his wife waited in the kitchen. Abha was the typical traditional Indian woman who had never thought beyond the kitchen, home and traditional wifely duties; good looks, fashionable clothes, even marital sex did not count much. Ashoke sneers at her “prudish Indian upbringing” (“Affair”). Ironically, it is her culinary skill that gives her new identity in the foreign land. She occupies herself with writing for a food column in a local paper and is even offered to author a cookbook. By the end of the story Abha earns confidence enough to bank on her new found career as a chef and food columnist to walk out of a loveless, suffocating marriage that is steadily heading towards mutual hatred.

Asha of “Meeting Mrinal” also undergoes a divorce as her husband walks out of their marriage to live with an American woman deserting her and their son Dinesh. Asha rues the fact that she had “wasted” much of her life “mincing and simmering and grinding spices” (“Meeting Mrinal”). In the multicultural cauldron of U.S. other allurements are stronger than home-cooked food and one’s culinary identity. It’s kachori versus burger, as it is the conservative Indian wife versus the alluring sexuality of the American woman.

Divakaruni’s short stories narrate poignant accounts of experiences lived by the immigrant Indian characters in the U.S. where the culinary identity of the diasporic population definitely is a persistent issue. The name of Indian recipes, the aroma of exotic tropical spices underlines the culinary identity of these diasporic characters all to whom struggle to recreate the taste of their home food in a faraway land. Home food gathers new meaning in the foreign land invoking memories of the past of which they were a part, memories of a homeland which was once their own, but it also underlines their essential alienation from their natal cultures. Rushdie beautifully illuminates this aspect of emigrant writing:

[W]riters in my position, exiles or emigrants or expatriates, are haunted by some sense of loss, some urge to reclaim, to look back, even at the risk of being mutated into pillars of salt. But if we do look back, we must also do so in the knowledge – ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. Madhumita Barua (M. B.), Assistant Professor Cooking Home-food: Culinary Identity and Nostalgia in the Diasporic Stories of Chitra Banerjee Divakaruni 132 which gives rise to profound uncertainties – that our physical alienation from India almost inevitably means that we will, not be capable of reclaiming precisely the thing that was lost” (Rushdie 10)

Divakaruni tries to capture diasporic experience at the intersection of immigration, hybridity, multiculturalism, globalisation thus mapping the complexities of expatriate lives. These short stories show that while the Indian diasporic community long to hold on to their cultural identities they have to fight the opposing currents that drive them towards assimilation. They live in two worlds— one into which they were born, and the other that they come to acquire in their new country, and thus and keep on oscillating between the two polarities as Divakaruni herself mentions in an interview (Zupančič 94). The memories of home cooked food evoke nostalgia, but they are unable to deny the reality of America that surrounds them. Much of the poignancy of these stories is caused by this dilemma in the characters which is often expressed in their ambiguous response to food. ======Works Cited Divakaruni, C. Banerjee. Arranged Marriage. EPUB ed., Anchor Books,1995. ---. The Unknown Errors of Our Lives. EPUB ed., Doubleday, 2001 ---. “Chitra Banerjee Divakaruni: Sisters and Spices.” Interview by Sujata Sekhar. Guernica. 3 Aug. 2015. https://www.guernicamag.com/interviews/sisters-and-spices/ Accessed 10 Nov. 2018. Mannur, Anita. Culinary Fictions: Food in South Asian Diasporic Culture. Temple University Press, 2010. Mishra, Vijay. The Literature of the Indian Diaspora: Theorizing the Diasporic Imaginary. Routledge, 2007. Rushdie, Salman. Imaginary Homelands: Essays and Criticism1981-1991. Granta Books, 1991. Zupančič, Metka. “The Power of Storytelling: An Interview with Chitra Banerjee Divakaruni.” Contemporary Women’s Writing. Volume 6, Issue 2, 19 July 2011. 85–101. https://doi.org/10.1093/cww/vpr023 ======Dr. Madhumita Barua (M. B.) Assistant Professor, Department of English Lady Brabourne College P-1/2 Suhrawardy Avenue, Kolkata-700017 [email protected]

Food is considered to be culture and is an essence of life. Eating a meal makes anyone calm and happy. Be it humans or animals, it can be observed that hunger can cause them to be alert and irritable. However this emotional sense and response has made all living beings to find food and do anything to satiate hunger. Food what one consumes is therefore is variety of emotions that are connected with several emotions or circumstances.

There are several studies that have proved that food what one takes to have direct impact on their psychological stability. A meta-statistical report of 10 countriesby researchers suggested that diet of a person may contribute to depression (Psychiatry Research, Vol. 253, 2017). There were also reports by FeliceJacka, PhD, director of the Food and Mood Centre at Deakin University in Australia stating that dietary patterns impact hippocampal volume in adults, (BMC Medicine, Vol. 13, No. 215, 2015). Children nowadays are observed to have attention deficit disorder (ADHD) showing signs of inattention, hyperactivity, and/or impulsivity in specific ways.These symptoms had a strong relation with the food the children consumed. Children who took higher amount of carbohydrate, junk food and sweets were likely to develop ADHD symptoms.A change in their diet has shown to decrease the ADHD symptoms within months.

Whatever consumed directly or indirectly affect one’s brain. Some things affect more, and usually it affects one when enough of it is not available. Research have shown that consuming low amino acids like tryptophan makes one depressed and angry and this can lead to multiple wars for food and cannibalism. Similarly, too low sugar and vitamins can cause a change in brain functions that will be revealed after few days of deprivation.

The effect of starvation is seen from several episodes in history. One such was witnessed by the world during the tragic naturalistic experiences of famine.And others are often seen in news where some get violent out of hunger leading them to do anything.

It is observed from several classics and myths that the best talk was around the food table and the appearance of food caused an instant happiness in man. Sometimes even the thought or smell of food made one feel relaxed. Food is considered to the essence of life. There was an age during the 1940s when women exchanged their silk wear or wedding rings for a meal during famine.

Nevertheless, the present study focuses on how diet can influence human mind. Simple experiment is when one takes a cup of coffee, here seems to be quick dose of energy and concentration and conversely if more than one cup is taken it leads to heightened anxiety. This suggests that taking good and right amount of food can cause positive vibes and also keeps chronic stress, depression, depressive disorders and even schizophrenia at bay. Researchers have investigated on this matter and have revealed that patients with mental disorder are considered better to choose fruits and vegetables over comfort food to enhance their state of mind. A 9yr research of nearly 300 Canadians, found that a higher fruit and vegetable consumption was related with lower depression and anxiety – beyond age, gender, income, education, physical activity and so on.Similarly in 2013 a survey found that adults had a better mood when they consumed more o fruits and vegetables and the researchers suggested 7-8 servings of fruits and vegetables or positive mood.

There are roughly 100 billion neurons in the brain and about 100 trillion bacteria in the gut and they communicate with each other. Researches into the gut-brain axis called the biochemical signalling taking place between the gut microbes and the central nervous system has changed the way one looks upon mental health.In a study based upon 710 young adults, it was found that frequent consumption of fermented foods like yogurt, kimchi, tempeh, kefir, soymilk, sauerkraut, pickles, miso soup and even dark chocolate lowered symptoms of social anxiety, especially in those who were prone to neuroticism. This was attributed the probiotics- live friendly bacteria present in the fermented food having antidepressant and anti-anxiety effects.

The present study conducted a survey on 100 university students on the relationship between mood and food. It was found that about 85% of the respondents were observed to have their mood controlled by food. The respondents were found to have positive vibes when they consume their regular breakfast before coming to class. They have also confessed that the menu they dislike were likely to make them upset and grumpy.

Even though science have proved the concept of food determining mood, ancient literature and several literary books have marked characters and situations where food plays a major role. In most of the classics a social gathering involves drinks like wine, beverages which were an indication of joy and a positive start of relation. Food was used to depict strong emotions to the reader. This can be seen in Grimm’s fairy tale ‘Hansel and Gretel’ where the children lost in the wood were frustrated, hopeless and tearful with hunger but are overwhelmed with joy at seeing a house made of food. In the story Gods food by Grimm’s also portrays the distress of a widow mother who was starving along with her five kids. In most of the fairy tales there are the hungry ogres, mean stepmothersand witches who make a meal out of poor children. Babies are also portrayed as cannibals who eat their mother out off hunger or anger. In the tale One Eye, Two Eyes and Three Eyes, Grimm’s have pictured a magic goat who gives food keeping them happy. In another stage, when hunger strikes two eyes, she is so frustrated that it lead her to cry her heart out.

One of the stories in the new collection is 'The Two Travelling Companions'. Two men, a shoemaker and a tailor, set off on a journey. The tailor only brings enough bread for two days. When his food runs out, and he starts to waste away, the shoemaker is merciless. Grimm’s tales have portrayed the horror of what hunger can lead to and how sweet it is to satiate hunger.

There are also several historians who controlled their die to remain calm and get rid of their animal passions. Since the time of Adam and Eve, there are other vegetarians like George Bernard Shaw, who avoided meat, tea and so on for aesthetic reasons. Mahatma Gandhi also eliminated milk products and meat to keep his spirit calm. Leo Tolstoy, Albert Schweitzer and Adolf Hitler were all vegetarians. Since the age then people knew and believed food influenced human behaviour. Hitler was a teetotaller and has said in several stages that elephants are the strongest animals and they don’t eat meat. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Neethu Asokan Food – The Engineer of Mind 136 Depending on what is consumed, the duration and the quantity consumed, food is known to have both negative and positive effects. There is a clear connection of food with the negative emotions one possesses. Usually people grabbed on to the food that could make them happy and it varied from people to people. In this study also most of the respondents had different reasons to why they chose the emotional foods. The food chosen by the respondents also differed with gender. When males chose meal type food, females preferred snacks. Some respondent’s happiness and energy depended on the meal time- breakfast, lunch and dinner. While majority of them felt happy and positive when they had their daily breakfast (70%), some of them preferred a luxurious lunch and few preferred the dinner they have after work. It was also found that skipping their positive vibe meals cause them to be cranky whole day and sometimes even the next day. However there also observed that the foods they chose to be different from the comfort foods (like caffeine, chocolates, fat foods and carbs). Most of them (80%) chose healthy food than comfort food to uplift their mood.

There are several reports stating that food with saturated fat, high calories, sweets and sodium increased the negative moods days later. Whatever the food taken the mood was sure to stay after a day or two with a maximum of three days. Some of the respondents who had an inclement towards comfort foods for positive mood also had a negative influence in them in later days. It is scientifically proved that comfort foods can only uplift one’s mood for short period.

The present study has given supportive evidence that food is engineer of mental health. The survey taken among the university students revealed that meals have a large impact on mind and mood of students. Food controlled the mind of people. From all the previous literature and present study it can be concluded that food will directly influence the mood of man. ======

References

1. Li, Ye, et al. "Dietary patterns and depression risk: a meta-analysis." Psychiatry research 253 (2017): 373-382. 2. Jacka, Felice N., et al. "Western diet is associated with a smaller hippocampus: a longitudinal investigation." BMC medicine 13.1 (2015): 215. 3. McMartin, S.E., Jacka, F.N., Colman, I. (2013). The association between fruit and vegetable consumption and mental health disorders: Evidence from five waves of a national survey of Canadians. Preventive Medicine, 56(3): 225-230. 4. White, B.A., Horwath, C.C., Conner, T.S. (2013). Many apples a day keep the blues away – daily experiences of negative and positive affect in food consumption in young adults. British Journal of Health Psychology, 18(4): 782-798. 5. Hilimire, M., DeVylder, J.E., Forestell, C. (2015). Fermented foods, neuroticism, and social anxiety: an interaction model. Psychiatry Research, 228(2): 203-208. 6. Evrensel, A., Ceylan, M.E. (2015). The gut-brain axis: the missing link in depression. Clinical Psychopharmacology and Neuroscience, 13(3): 239-244.

Neha Soman, Ph.D. Research Scholar J. Pandeeswari, Ph.D. Research Scholar ======Societies are defined in the way they represent its people and culture. The very existence of a society demands its association with a specific group of populaces, which would exhibit a collective behaviour to be distinct or distinguished from other groups. The possibility of any societal subsistence is unattainable without the interaction between its people and their collective behaviour which is also dignified as “culture”. Culture is evolved and modified through centuries to ease human functioning. Man has the privilege to make variations in his collective behaviour so that the possibilities for his progress are expanded. Thus, culture cannot be considered as a static phenomenon which would remain as the foundation for communal existence, without attempting any changes for a better need. Culture or the collective communal behaviour in this context, thus represent the driving force which is undeniably flexible and offers affinity towards progress. It significant to acknowledge the fluid nature of culture to understand that this changeability helps individuals to acquire better skills and knowledge, beyond the geographical and socio-psychological restrictions. So, culture represent the manifestation the ideas, the tradition, the custom and the social behaviour of a specific group of people.

Since the emergence of research in sociology, researchers have been keen in anaylsing the distinctiveness of each culture in particular. They have realized the need to make such attempts so that intellectual reflections and contemplations can be made on the process of cultural transformation around the globe. Culture, as a whole consists of several elements that would define its indignity to glorify and to celebrate the distinctiveness of a society in particular. Every society will have its own characteristics which can only be understood and interpreted by keen observance and appreciation. Man has the tendency to disregard anything beyond his territory, of doing which he will forfeit in the task of analysing the hybridity of human nature. Thus, studies on cultural characteristics and their developments need to be initiated to provide an extensive consciousness of collective human behaviour in specific groups.

Israel is a plural society consisting of Jews and Arabs, two dominant claimants to the same land. Jews practice Judaism and the Arabs are Muslims practicing Islam. Both the groups fight for their domination in the land, though the global politics has announced the state as the permanent homeland for the Jews. The birth of Israel as a state has emerged from the Jewish persecutions and the holocaust that had attempted at extreme eradication of Jewish race. They were tortured, mercilessly murdered and driven out of wherever they had gone. Jews were scorned for their ethnic identity. Judaism was ridiculed for its orthodox customs and indignity, but it was in actual, the fear over Jewish intellectuality which is capable of ruling the world itself. They were made to wander in search of peace and settlement but were not welcomed in any country. Finally, with the rise of World Zionist Organisation in Russia, a recreation of conventional Zionist ideology, the Russian Jews initiated the global need for establishing a land for Jews who are still persecuted and unsettled. Israel, as a state was established following several disputes but finally offered a permanent national home for the Jews and also shared the land with the Arab minority.

Judaism is not just a religious practice; it involves the essence of being a Jew. Jews belong to a conventional ethnic group where they follow stringent laws and religious practices. Though Israel has created a liberal atmosphere for the Jews, they are observant of preserving their individuality by performing their unique religious and cultural rituals. It became their need to emphasis on their Jewishness as an answer to all the struggles they have faced all these years. Jewish food habits or their cultural cuisine and the rituals of eating are distinguished features of Judaism. They make sure that their laws of appetite are followed throughout generations to nurture and celebrate their Jewishness. Jews follow a law dealing with the food habits named ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Neha Soman, Ph.D. Research Scholar and J. Pandeeswari, Ph.D. Research Scholar Dynamics of Cultural Cuisine and Rituals of Eating: Explorations of the Jewish Identity in Israel Through Amos Oz’s A Tale Of Love And Darkness and Judas 140 “Kashrut”. It encompasses the list of foods that can be and cannot be consumed by the Jews and the laws regarding how the food should be prepared and how it should be eaten. Kashrut is actually a set of biblical dietary restrictions concerning the eating rituals of the Jews. People often fall into misconceptions that the Rabbis or the priests “bless” the food to make it “kosher” which describes that the food meet the standards. But in reality Jewish food can be “kosher” without any religious interventions.

General Rules of “Kashrut” or the Cultural Cuisine of Jews • Restriction includes the flesh, eggs, milk and any other organs of the forbidden animals which should not be eaten at all. • The birds and mammals that may be eaten must be killed according to the Jewish law. • Certain organs of the permitted animals are forbidden from consuming. • Blood must be sapped or broiled out from the meat before it is eaten. • Bugs are not “Kosher” thus they should be inspected and removed from the fruits and vegetables. • Meat and dairy should not be consumed together. • Cooking surfaces and utensils which are used for meat should not used for dairy. • Grape products made by non-Jews should not be eaten. • A Jew who is required to follow “kosher” should be involved in the preparation of food.

Rituals of Eating in Judaism Judaism follows certain laws pertaining to the way food should be consumed or the rituals of eating in particular. The major component of Jewish eating is “ablution” or the ritual washing. It takes two forms in general. There rituals of hand washing are found in the Hebrew bible but are followed within the Orthodox Judaism. Conservative Judaism practices these rituals with certain exceptions whereas Reform Judaism does not practice ritual washing. The two components of “ablution” or the ritual washing are “tevilah” which is the entire body immersion in “mikveh” (a bathing pool for purifying body” and a “netilat yadayim” which involves washing of the hands with a two-handled cup called “natal”.

“Netilat Yadayim” observes several kinds of hand washing. Jews are supposed to wash their hands when they wake from their sleep, three times, sporadically over each hand. This washing cleanses them from the evil spirits from their fingers. They are supposed to wash their hands before cutting bread for one’s supper and that bread should be made from one of the five principal grains according to Judaism, wheat, spelt, oats, wild barley and cultivated barley. Washing of hands are mandatory at a dining table where the salt of Sodom is served. Prior to eating Jews are supposed to practice this ritual of “netilat yadayim” when one dips a morsel of

Personally, I do not believe in world reform. No I do not believe in any kind of world reform. Not because I consider that the world is perfect as it is- certainly not, the world is crooked and grim and full of suffering- but whoever comes along to reform it sinks in rivers of blood. Now let’s drink a glass of tea and leave aside these obscenities you’ve bought me today. If only all religions and all revolutions vanished from the face of the earth someday, I tell you-all of them, without exception-there would be far fewer wars in the world. (Judas 68)

The two novels, A Tale of Love and Darkness and Judas written by Amos Oz, the prominent Israeli writer deliberate on the struggles of Jews in identifying their national and personal identities in the newly established state of Israel. Though the novel discusses the issues of Jewish persecution, trauma, Zionism, identity crisis in Israel and the conflict between Jews and Arabs, the author does give instances where the reader can actually feel the desperate attempts of the Jews to uphold their ethnic pride through various forms. Author portrays Mrs. Fania, the female protagonist of the novel A Tale of Love and Darkness, preparing the food for her family in accordance with the Jewish law though they are not provided with enough rations at the time of dispute. The family even initiates a garden where they were supposed to grow fruits and vegetables free of impurities and “bugs”. For them, the celebration of Jewishness was more significant than opting for comfort and the influence of modernization. On the other hand, in Judas, the rituals of eating define the life routine of the characters. Though they are caught in between the trauma of the past and the uncertainty of the future, Oz’s characters identify their private and indigenous cuisine and eating rituals to celebrate Jewishness in their personal spaces. ======

Works Cited Primary Sources Oz, Amos. Tale of Love and Darkness. Penguin Random House, 2017. Print.

Oz, Amos/ De Lange, Nicholas (TRN). Judas. Houghton Mifflin Harcourt, 2016. Print.

Secondary Sources

Ingpen, Robert, and Philip Wilkinson. A Celebration of Customs & Rituals of the World. New York, NY: Facts on File, 1996. Print.

Maher, W. J. Food Habits. Saskatoon: U of Saskatchewan, 1974. Print.

Shapira, Anita. Israel: A History. London: Weidenfeld & Nicolson, 2015. Print.

Shapira, Anita. Land and Power: The Zionist Resort to Force, 1881-1948. Stanford, CA: Stanford UP, 2008. Print. ======Neha Soman Research Scholar (PhD) Department of English and Foreign Languages Bharathiar University - 641046 Coimbatore [email protected]

J. Pandeeswari Research Scholar (PhD) Department of English and Foreign Languages Bharathiar University Coimbatore- 641046 [email protected]

A. Parthipan, Assistant Professor of English ======In literature many writers registered cruelty of hunger in their works. Food is one of the basic components for the functioning of everyone in this world. It is the duty of a ruler to provide basic essential to the people of a nation. Many children die due to lack of nutrition. Many countries in the world suffer with extreme forms of hunger, especially Somalia like countries are suffer much due to hunger and people are being exploited. Every nation has its own unique food culture, but hunger is common for all. Many Tamil writers discuss about hunger in their writings. Among them Ovaiyar Tamil poet is very vividly expressed it in the following manner in her Nalvali: Honor, class, learning, strength, wisdom, sense of charity, austerity, aspirations, perseverance, desired of women of sweet talk all these ten will vanish once is confront with hunger. (Nalvali26)

Through her words one can know the nature of hunger well. In Hungry mood one cannot listen to anything, cannot do anything, in his life. Extreme hunger leads to many problems. In her text ‘The Room of One’s Own’ text Virginia Woolf states the plight of hungry as: “One cannot think well, love well, sleep well, if one has not dined well” (Woolf ..)

Mahatma Gandhi, the father of our nation also observes the importance of food, he states that food is very important. It is like God for the needy, where he say: “There are people in the world so hungry, that God cannot appear to them except in the form of bread” (Ganthi 62).

The Poet Subramaniya Bharadhi asserted responsibilities of a nation in providing a proper shelter and food for its people. Thus, he vey boldly asserted people’s right to throw away the failing rule in the following manner and showed himself as a radical fighter who voiced for the sake of his nation. “If there is no food for an individual let us destroy the entire universe” (Bharathiyar 45)

In Manimekalai, the sequel to Cilapathikara of Illangovadikal, Saththanar depicts the myth of Manimekalai, the daughter of Madhavi of Silapathikaram. She gives ‘Amutha Surabhi’

(ever giving food bowl) which will satiate hunger of all living beings. While giving her the Amutha Surabhi, the goddesses Deeva Thilaki explains to her the virtue of feeding the hungry. She says that the one who gives food to the needy will be consider as God and one of the best charity is offering food to the needy it classifies the offering in the following in the following manner: Benefactors to the ale are just traders in virtue; Those who satiate the hunger of the feeble are Who embody virtuous life in this world. To all those who live in this atom filled world- One who gives food is one who gives life (Manimekalai 11 92-96)

The above lines one can find meaning for the different types of charity. The offering which has expectations is like a business, but the offering which is given to the needy is worth doing than other offerings. One can trace God’s presence by giving a hand to the needy. So providing food to the needy is usually consider as a life giving act, because food is life for the one who is suffering with hunger.

The cruelty of hunger is very clearly portrayed by our Indian poet Jayanta Mahabharat in his much fascinating poem ‘Hunger’. This poem depicts the sordid realities of life. Its sketches two different type of hunger one is for food another is for flesh. First part of the poem tells about the suffering of a poor fisherman. The fisher man is at the verge of poverty and is is unable to feed his daughter and finally he turned himself as pimp for his own daughter and offered his body to the poet who is longing to satisfy his carnal hunger. The acts of the fisher man reveal the sayings of Avvaiyar’s words which were discussed in the above.

It was hard to believe the flesh was heavy on my back. The fisherman said: Will you feel her, carelessly, trailing his nets and his nerves, as though his words sanctified the purpose with which he faced himself. I saw his white bone thrash his eyes’’. (Jayanta Mahapatra ‘Hunger’)

Thiruvalluvar too discussed how the wealth of benevolent man is useful for the society and how poor will be benefited by the wealth of a virtuous men in the following couplets, ‘’The wealth of men who love the ‘fitting way’ the truly wise, / Is as when water fills the lake that village needs supplies’’ (Kural 215). The wealth of benevolent man who wants to exercise his duty to the needy is like a city water tank which provides water for all people irrespective of

The wealth of a virtues man is like a tree which full of eatable fruits in it and also standing in the central place of the village, which means any one can gen fruit of out of it and quench his hunger. Likewise, the wealth which is possessed by a noble man can easily be received by the need of a single request. Valluvar differentiate the miser from the benevolent man. The misers are the greedy people who always wanted to possess a lot but offer nothing to the needy or to the destitute. They are the men with stone heart, because they are the sole reason for the economic disparity of the society. He ridiculed them in the following couplet: ‘’When he whom no man loves exults in great prosperity, / ‘Tis as when fruits in midmost of the town some poisonous tree’’ (Kural1008). Valluvar says that whoever neglects to spend his money towards charity and the needy are sinners. The wealth which, they posses is like a tree with full of poisonous fruits, even if it stands in the middle of the village it is useless. So, this type of hypocrite will not get any due recognition from the society even among his own people.

The Holy Bible also stresses the importance of providing food for people. Jesus wanted to provide food to the multitude of people who followed him for three days. He fed forty thousand people with seven loaves and some little fishes. He stressed the importance for hospitality. So, the multitude marveled when they saw the mute speaking, the maimed mad whole, the lame walking, and the blind seeing; and they glorified the God of Israel (Matthew 15:31 King James Version)

Then Jesus called His disciples to Him and said, ‘’I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat. And I do not want to send them away hungry, lest they faint on the way. (Matthew 15:32 King James Version)

His disciple said to Him, ‘’Where could we get enough bread in the wilderness to fill such a great multitude? (Matthew 15:33 King James Version)

Jesus said to them, ‘’How many loaves do you have?’’ and they said, ‘’Seven and a few little fish (Matthew15:34 King James Version)

And he commanded the multitude to sit down on the ground (Matthew15:35 King James Version) ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 A. Parthipan, Assistant Professor of English Food and Literature Across the Ages 146

And He took the seven loaves and the fish and gave thanks, broke them and gave them to His disciples; and the disciples gave to the multitude (Matthew 15:36 King James Version)

So, they all ate and were filled, and they took up seven large baskets full of the fragments that were left (Matthew 15:37 King James Version)

Now those who ate were four thousand men, besides women and children (Matthew 15:38 King James Version)

In Indian epic Mahabharat, Pandava after losing all their wealth in the gambling of dice with Kavruavas went to exile. During this period of exile, the Pandava would obtain their food by means of the Akahaya Patra, which would become exhausted each day once Drupathi finished her meal. One day when Draupadi finished her meal, there came Lord Krishna with many men. However, she did not come out of the house to greet Krishna. Then Krishna enquired for the strange behavior. He came to know the situation, then he asked to bring that Akshaya Patra. She showed it to him. There was only a single grain of rice inside the pot. Krishna took it away and ate. Then entire men’s stomachs were filled. He then justified that giving god food is equal to feed entire world. Thus, it also stressed the importance of hospitality. ======Works Cited

Thirkkural Translated by Rev. Pope, G.U., Rev Drew, W.H, and Rev. Lasaeus, John.

King James, The Holy Bible (copyright1982) by Thomas Nelson, Inc www.edubilla.com https://oldtamilpoetry.com https://m.poemhunter.com ======A. Parthipan Assistant Professor of English V.H.N. Senthikumara Nadar College (Autonomous) Virudhunagar [email protected]

Pavan B.P., Assistant Professor of English ======Rasipuram Krishnaswamy Narayanaswami (1906-2001) is better known as R.K. Narayan this change was done on Graham Green’s suggestion then his name has been contracted R.K. Narayan. He is one of the prominent writers in Indian Writing in English in 1930s. He was born in Madras (today’s Chennai) later he spent most of his life in Mysore, Karnataka. Certainly, there is no need to give any introduction to him and he is as famous as any acclaimed writer, not only in India but also outside of India too. In fact, his name was nominated for Noble Prize once and he rightly deserved it and he was also nominated to the Rajya Sabha in 1980. As a Rajya Sabha member for six years his only concern was about school children’s learning burden and the plight of school children, especially the heavy load of school books. R.K. Narayan’s personal life and his association with other prominent personalities give some more insights about what a humane writer he is.

This paper would like to attempt to study some of the gastronomical aspects in his selected works. Before going to his fictional world knowing about his personal life a bit is better and it gives some more insights for the eternal spirit of his enquiry. From the beginning R.K Narayan was an introvert person he was a man of words who mostly confined to writing and walking he used to make time for these two things. Writing was his vocation and avocation for his entire life. He was a teacher for a brief time that didn’t suit for his maverick personality and he resigned for his job. He decided to be a writer for rest of his life. Moreover, it was challenging thing to take up freelancing reporter job that time it was a rare thing unlike today it is one of the lucrative options anybody can choose but those days were very challenging to take up writing as a career. R.K. Naryan was adventurous enough to take up a small time freelancer reporting job in The Hindu. His beginning was so humble like another great English novelist Charles Dickens both the writers have lot of similarities like: They are known for their realistic writing and both started their career as self styled journalists and ended up as successful novelists in their respective countries.

R.K. Narayan’s writing in 1930s was an humble beginning his first novel Swami and Friends (1935) was set in British India in a fictional town called Malgudi it is one of the famous fictional town ever created by any Indian writer in English and later two more stories were included; Malgudi Days and Under the Banyan Tree. These same stories were adapted by ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Pavan B.P., Assistant Professor of English Gastronomical Study of R K Narayan’s Select Fiction and Short Story 148 Kannada famous actor Shankar Nag into the television serial popularly known as Malgudi Days in 1986. Entire imaginary Malgudi was created at Agumbe, in Thirthalli taluk, Karnataka. The famous musician L. Vaidyanathan composed music and R.K. Laxman, legendary cartoonist sketched cartoons. R.K. Narayan’s writing in the initial stage was not cake walk his first novel Swami and Friends was rejected by many publishers but later it was published on the recommendation of Gram Green and that one step facilitation made R.K. Narayan as a literary giant today. From the general introduction to specific works of R.K. Narayan brings more insights for further intellectual discussions. R.K. Narayan has written extensively, and his unique style, simple language and selections of topics are special in its own way. In fact, some of the critics they have criticized him for simple language especially Shashi Tharoor once commented that R.K. Naryan’s writing is as simple as anything and it is almost like translation work in a review of his The Grandmother’s Tale in the New York Times. Later, Shashi Tharoor recreated and also acknowledged in his famous non-fiction Bookless in Baghdad, Tharoor apologies with a separate chapter called R.K. Narayan’s Comedies of Suffering.

R.K. Narayan serialized his first few novels; Swami and Friends, Bachelor of Arts, Dark Room and The English Teacher and he used to infuse his novels with lot of things which were around him. As a writer he was a keen observer and he was known as a legendary walker among his family and friends circle. He used to walk from his home Yadavagiri house to in and around Mysore and then he used to create his fictional world Malgudi. Though most of his writing used to be day today’s life’s crisis like family, school and small social issues instead of concentrating on freedom movement or any such ideology oriented lenience. His writing period falls in both pre- Independence and post-Independent context, but he didn’t show any such great interest towards the freedom movement, partition Gandhian philosophy or Gandhian teachings. Unlike his contemporaries like: Khushwant Singh, Mulk Raj Anand, Nirad C. Chaudhuri, Raj Rao and Manohar Malgonkar, etc, all these writers written extensively about Indian freedom and other related things, whereas R.K. Narayan had written very less about freedom movement. He was completely detached from those things. In his famous novel Waiting for the Mahatma, there is no glorification of Mahatma or rigor of freedom movement and only gentle irony, humor, and humorous characters become near to readers’ heart.

R.K. Narayan’s meticulous record of many aspects about human life has touched almost all aspects on this earth and it has not left anything. Further we understand his interest in many things in life from some of his personal anecdotes. R.K. Narayan married to Rajam from Coimbatore and he loved her passionately. Unfortunately, she died very early and he was left with his only daughter Hema. In fact, in his fictional autobiography The English Teacher, protagonist Krishna tries to connect with his wife’s soul and fictional character Krishna is an alter ego to R.K. Narayan. It shows how R.K. Narayan’s life was disturbed so early and it had hurt him so deeply

Narayan is a quintessential Indian writer his sociological understanding was intense he wrote almost all his novels from his Yadavgiri house in Mysore. Now it has become museum from the effort of one of local English dailies ‘Star of Mysore’. In one of its reports about pathetic condition of R.K. Narayan’s house and it has been saved his house. R.K. Narayan was not a very gregarious person he never addressed any public meetings or that matter any intellectual gathering but he had many good friends and well-wishers: M.S. Subbulakshmi (legendary Carnatic Musician), Dr. M.N. Srinivas (well-known Sociologist) and his wife Rukmini Srinivas, T.S. Satyan (a famous photo journalist), C.D. Narasimhaiah (a legendary English Professor and Nehruvian scholar, University of Mysore), N. Ram (The Editor, The Hindu) and our own Mysore city journalist K.B. Ganapathi, Chief Editor of Star of Mysore and others were very close to him.

Some of their anecdotal experiences have been used in this research paper especially about food. As R.K. Narayan’s grandnephew R.S. Krishnaswamy recalls now and then how his uncle was very particular about his diet especially his aptness for South Indian food and coffee. He recalls once in New Delhi Prime Minister Indira Gandhi invited R.K. Narayan for breakfast where the South Indian breakfast was served, and R.K. Narayan loved it. When Mrs. Indira Gandhi asked him about the breakfast, he was so bold enough to say, “the South Indian breakfast was excellent, but your cook does not know how to make coffee.” These anecdotes get lead for this research paper. His close friend T.S. Satyan, a very famous photojournalist, recollects in his famous memoir Alive and Clicking (The Malgudi man): whenever R.K. Narayan used to drop in their home it was tough task for ladies to make perfect aromatic froth coffee for him and also Narayan was fond of curd rice and its slurping sound. Dr. M.N. Srinivas’s wife Rukmini Srinivasa has written R.K. Narayan’s visit to America and his fondness for areca nut in her famous book Tiffin. The transition from these personal anecdotes to R.K. Narayan’s novels and gastronomical studies will bring more lead about gastronomy in the fictional world. Any piece of writing or literature will be autobiographical in nature, food or gastronomy will be one of the potential topics to know any society in depth. The gastronomical study is not only about cookery it goes beyond that it is in depth study of that society psychologically and sociologically. Food, cookery, behavior or habits have appeared in one or the other novels among his fourteen novels, short stories and autobiography.

To study about gastronomical aspects in R.K. Narayan’s fictional world his famous novel The Vendor of Sweets, and short story Half a Rupee Worth and his autobiography My Days have been used extensively in this research paper. The food and its habits can be philosophical and

Along with the novels R.K. Narayan has written short stories extensively. One of his short stories has taken here for the research Half a Rupee Worth and this is about rice merchant Subbahi and his tragic end. In the story, only the protagonist’s name appears; other characters are only generic in usage. Subbahi’s business grows day by day through his hard work and also through his selfish black market business. During the drought time one day a man tuns up for rice only with the half a rupee in his hand. At the outset Subbahi rejects him but later agrees to give him and goes inside the secret godown there he meets a tragic end; a rice bag falls on him and dies then and there with half a rupee in hand. In the story R.K. Narayan has infused a gastronomical deep

Conclusion Though food is a generic term, it gives a lot of insights towards society and people and individual personality. In R.K. Narayan’s novels, Malgudi, Albert Mission School, Lawley extension, Lawley statute, food/cooker/gastronomy also takes a equal position either directly or indirectly. To illustrate it further Ananda Bhavan hotle appears in all his fiction. From the study of autobiographical and fictional world one can come to the inference that R.K. Narayan was not a foodie but very particular about some of the things and in a lighter vein probably. That is one of the reasons for his long health. He passed away in 2001 in Chennai at the age of 94. ======Bibliography 1. Naik, M.K. A History of Indian English Literature. New Delhi: Sahitya Academy, 1992.Print. 2. Narasimhaiah, C.D. N for Nobody Autobiography of an English Teacher. Mysore: Dhvanyaloka Publication, 2005. Print. 3. Narayan, R.K. The Vendor of Sweets. Chennai: Indian Thought Publication, 1967. Print. 4. Narayan, R.K. My Days, Autobiography. New York: Viking Press, 1974. Print. 5. Satyan, T.S. Alive and clicking. New Delhi: Penguin, 2005. Print. 6. Tharoor, Shashi. Bookless in Baghdad and Other Writings about Reading. New Delhi: Penguin, 2005.Print. ======Pavan B.P. Assistant Professor of English Department of English Government First Grade College, Mudipu Kurnad, Bantwal Taluk Dakshina Kannada Mangalore University [email protected]

======Language in India www.languageinindia.com ISSN 1930-2940 Vol. 19:1 January 2019 India’s Higher Education Authority UGC Approved List of Journals Serial Number 49042 ======Portrayal of Food in Select Works of Tamil and English Literatures S. Pavith, M.A. English Literature ======Introduction Not to forget that when we talk of writing about food it doesn't indicate a transitory reference to tradition it basically means a passage in a book where the author has really written about the food itself creating both visual and verbal impact and to create a mood or to convey the idea, meal a such a human endeavor that it has said the imagination of poets and writers across the ages to provide the ingredients for many wonderful scenes.

Eating has been a basic human activity and activity which is not only necessary for continued existence but also connected with social functions. Eating patterns and rituals, the preference of dining acquaintance and the motive behind these behaviors are basic towards neutering and understanding of human society. Food and drink have not only spiced up but have also given an emblematic inside to the printed pages. Food and function bearing is as old as the Bhagavad Gita, the Bible and the Vedas; it has been a constant source of inspiration since the time it was first put into paper be it a plot device or a method of revealing character, eating, drinking or merry making food has played an important part in many of the novels poems and other literary works. Food and pattern of eating and their symbolism are brought to play because of their elementary place in human life and culture. English and French writings have many a times associated bountiful supply of food with good health and festivity it represents brightness, a more practical approach would be that food representation in artistic words are the level of complexity that make everything related to food and eating a still more important issue in the advancement of a world increasingly affected by apparently unsolvable problems of Hunger and calmness but being two of the greatest pleasure of life eating and reading explains the fact that why food writing continues to be so popular and the craze and its development will probably never fade away or can never be stopped.

Origin of the Study The research was taken up after the keen observation to make a connectionand coherence of two different literatures and the displayable features of food and taste of the people depending on the literature, culture, beliefs, people and geological location.

Significance of the Paper English has grown to be a universal language and Tamil a classical language in keen to the proposal of food literature and reflection of it is as significant as the topic. Food Literature is now an emerging genre in Literature and the importance of this is at a needy one. Food not only tastes the buds but also to our mind and soul in literature.

Food and Culture -Geographical Traces Agricultural being unique it has its own traditions and rituals, its own cousins and dusting eating habits so it is with its food culture for example, unique methods, technological growth and harvesting practices are sometraditional practices. Events involving food cooking and serving help define the social organisation and cultural identity of communities that give rise to listing literary traditions. The sentence evokes and a valence of memories and feelings and though are put in writings as food involves with all the other sense too besides the taste and smell.

There are five traditional landscapes of Kurinji (hills/mountains), Mullai (forests), Marutham (agriculture land), Palai (desert) and Neithal (coastal area) had divergent cooking methods, recipes and varied eating culture. Food in ancient Tamil society was based on the landscape and easily available resources. In ThiruvilayadalPuranam a classic work, it deals with a recipe called Pittu and to eat that Lord Shiva himself came down to earth says that great master piece. Literature usually projects food as a socio-cultural element but Tamil in an extraordinary manner and that could be supported in various ways.

The Meal, Culture in Respect to Religion The portrayal of meals through literature as the union of individuals and as moments of light and warmth in the dark and cold is not uncommon the famous Christmas feast in Christmas carol by Charles Dickens perhaps is the best example where Scrooge clock family feast on the plum pudding and roast Turkey. A feast is not only an indicator of celebration of victory a successful marriage acceptor but also sucked sanity of a community does Shakespearean romantic comedy such in ‘As you like it’ and ‘The Tempest’ also comes close to it in relating to food and magic.

In Tamil literature 'Thanipadalthirattu' an anthology of poems the 32nd song goes like this -- 'Varaguarisichorum, vazhuthunangaivaatum, moramoravenapulithamorum...' (steamedvaragu rice, smoked and mashed aubergine and tangy frothy buttermilk). According to the Hindu belief system, food is considered a gift from God and is treated with respect and offered to God as nivedyam (sacred food offering) and then gien to the devotes as prasadham. The nivedyam at Hindu temples are always the most admirable food that would taste brilliant. They are prepared at the temple by the priests after the food is offered to god and then it

is given to the devotees. As the priest enters the sanctum sanctorum with the nivedyam, he closes screen behind him in front of the devotees who are waiting to offer their prayers. For the next several minutes, the priest chants the mantras in Sanskrit/ classical language or regional language as he makes the ceremonial offering of food to god. Then he pulls off the screen or the door, and as the priest will conclude the rituals with oil lamps, sweet-smelling flowers, and the burning of camphor cubes, and fragrance sticks. The assistant of the priest will then walk out with a pot full of nivedyam with a few leaves on top and will provide it to the devotees waiting there. The tempting aroma of the neyyappam, (sweet rice cakes) and the subtle fragrance of neypaayasam (rice pudding sweetened with jiggery or sugar, and enriched with ghee) would pervade the air in front of the devotees. The nivedyam is then distributed to the devotees as prasadam (food that had been blessed).

Appam is the nivedyam at hundreds of Lord Ayyappa, Lord Ganesha, Lord Krishna, and Goddess Devi temples all over South India. Eating through the dark brown crust, crisped by rice flour and sugar, and the savoring the soft and chewy delicious middle of the appam is sheer delight. Customarily it is cooked in a bronze pan called appakara, about eight inches in diameter, with three or more large cavities, alike to an aebleskiver pan. In Tamil Nadu both appam / adhirasam is made by deep frying a fermented batter. It is called by the name appe in south Karnataka and it is a must for Ganapathi puja. In Coorg situated in the southwestern Karnataka it is called as kajjaya. The Konkani community of Karnataka prepares it with semolina and either with jackfruit or banana and they call it Mulik. In Andhra Pradesh it is known as atrasalu or ariselu, and if it is deep browned in ghee it is called nethiariselu. It is served at many auspicious occasions and at weddings that marks a cultural ceremony.

On MattuPongal day, a festival celebrated in south India where women in the rural areas would get together and will set up sulliaduppu and will cook Kari, kozhi or eralchoru. The technique of cooking rice and meat together was in exercise even before the advent of Biryani.

The Feast as the Focal Point of Plot Feast or an integral part of a literary work although the plots are based on the human tendencies of love, conquest, betrayal and loss rather than food the feast still it holds the path to be a flower crown on which a plot can turn inwork titled like Odyssey that discuss rivals right after the feast of the suitors. Food and social healing in Charles Dickens play a Christmas carol the character Ebenezer Scrooge a misery transforms after overlooking his clothes family feast on Christmas on that night Scrooge find the angles child of the family crippled and the family as a whole raising a toast to Scrooge even after his indifferent behavior.

Food in Sangam Literature

The literature of classical Tamil, that later became referred to as Sangam literature were graven on palm leaves and dates back to the amount between three hundred B.C. and three hundred AD. These heroic poems written in ancient Tamil diagrammatically describe life in south Republic of India below the Chera, Chola, and Pandya dynasties.

There are many classic works that would have the imminent portrayal of food in it, TamizharUnavu authored by BhaktavatsalaBharathi has a separate chapter called ‘food in Sangam age’ and enumerates the literary references. The Sangam literature also refers to the cooking methods like vakkuthal (direct fire cooking) that differed between regions. Direct fire cooking was predominant in the Kurinji and Mullai landscapes while, frying and sun-drying were common in the Palai and Neithal areas. It was in the Palai area (desert areas) that preserving methods like pickling were followed. In the agricultural fields of Marutham, the people chiefly boiled and steamed which has later developed into elaborate cooking methods that are followed in the modern era in technical terms.

Food in the Sangam Age to the common man ranged from ordinary to peculiar. Millets and grains like varagu, thinaisamai were main, there were also few dishes and food that were made only in special occasions.

• Sirupanatrupadai Couplets in Sirupanatrupadai indicate that people of the Marudham landscape (agriculture land) ate white rice with a thick pasty curry made of crab flesh and ridge gourd. It records forms of rice, meat, spinach, vegetables, dry cereal, pulses, cereals, legumes and pickles as staple within the diet. In Sirupanattrupadai a poem, a Panan (one who sings) who had received rich presents from the lord Nalliakodan meets a group of Panars traveling in very hot weather, and he acclaims that they go to his patron for help. He also tells them what food they will get from the people of various regions on the way and finally from the king. In the seashore towns they will provide:

"Fishermen will give you aged liquor that their wives with sharp, spear-like eyes and pretty faultless faces that make the moon jealous, have prepared along with fried kulal fish cooked over akhil driftwood wood of sleeping camel’s shape brought over by swollen waves”

In the hot wasteland they will be given: “Women of the Eyitriyar race who stay in huts will be hospitable to you and will feed you rice and venison cooked in tamarind sauce”

In the agricultural tracts they will have:

“The sister of the farmer will serve cooked white rice balls made from rice finely pounded with an iron pestle, with a dish made of split-legged crabs”

Finally, when they reach the king’s palace he will get: "He will give you toddy strong that stupefies like poison of snakes, and in golden plates that much surpass the morning sun that lights the sky, he will serve many dishes suited to your taste that are prepared according to the rules found in the treatise* that a hero wrote whose chest was as broad as the snowy mount”

• Porunaratrupadai Porunaratrupadai describes how the Kurinji (hills/mountains) people or the people of Chola country ate roots and honey. Malaipadukadam accounts the dish called kozhambu made of jackfruit seeds, raw mangoes and tamarind extract that was eaten with bamboo rice and buttermilk. Perumpanatrupadai also records a recipe in which Varagu rice, lentils, tamarind pulp and broad bean seeds were cooked together. A poem in Porunaratrupadai, the poet Mudathama Kanniyar describes the royal lunch he was treated to in the palace of the Chola king. “Skewered goat meat, crisp deep-fried vegetables, rice and over sixteen forms of dishes are mentioned as a part of the lunch. Similarly, in Porunaratruppadai (one of the earliest poems in Pahtuppattu) the poet meets a wandering minstrel and directs him to his patron Chola king Karikalan. Foods and drinks offered to the bards by the king are described in the following lines:

“In the halls bejeweled, smiling, comely maids poured out from spotless golden vessels full like cheering rain much stupefying drink repeatedly. Knowing the time to eat, he urged me to eat cooked thick thigh meat of sheep that were fed arukam grass twisted as ropes and fatty, big pieces of meat roasted on iron rods. He gave more and more even when I refused them again and again; he served many tasty pastries in many shapes” “One day the king begged us to eat cooked rice whose grains unbroken looked like jasmine buds, all the grains of the same size with no streaks and long like fingers along with curries mixed with roasted seeds staying with me sweetly”

• Purananuru, Agananuru Purananuru reveals the cooking method that how meat was marinated in curd before cooking. The kinds of Paalsoru (milk rice) and Puliyodharai (tamarind fried rice) find a mention in Agananuru, which also describes a hunting episode in which watchmen guarding millet fields in the Mullai (forest) region hunted wild boars and cooked the meat in direct fire Agananuru indicates a recipe of tender pomegranate seeds fried in ghee that was a kind of nutritional supplement for vegetarians Purananuru tags fish varieties such as Vilangumeen, Pothimeen,

Thelimeen and Valaimeen that are usually caught in the slush in agriculture fields during the harvest of paddy.

It may sound bizarre and shocking in today’s contextual world, but it was once a popular food of the masses, for example, rat meat, squirrel meat.

• Natrinai A poem in Natrinai, brilliantly describes how the loving couple will be meeting under an age-old tree. Thalaivi (The lady love) asks an owl nesting in the tree to keep quiet and not disturb their private moment in return of which she promises the bird a return of meat fried in ghee that she affectionately cooked it for her love (Thalaivan). Similarly, Pattinapalai accounts the meat of tortoise and monitor lizards as food of the Neithal region people.

With the provided literary references, ancient Tamil society was largely meat-eating one. It was only in Marutham, the vegetables dominated the tray. However, there are few references to food in the royal palaces that were individual and different, songs in Purananuru discourse feasts served in the palaces as 'Arusuvai Virundhu’”

• Pathuppattu Pathuppattu (The 10 Idylls) A compendium of 10 middle length poems is one of the oldest living Tamil poetry. The poems in Pathuppattu praise kings, valor, wars, generosity, loyalty, and gratitude. Poems describing the king’s generosity provide graphic descriptions of food that he gave to the bards. Five of the poems in Pathuppattu are guide poems where one bard urges other bards to go to his generous patron for help. According to Tamil scholar Kamil Zvelebil, these guide poems are some of the oldest poems written from around the second to the third century A.D. These poems eloquently portray a sophisticated civilization that prevailed in south Bharat throughout the first centuries.

English Literature “For those that love words and those that love food, the combination is heaven”.

I first learned how literary food could make my mouth water and tongue slurp like remembering how Edmund couldn’t resist Turkish Delights and loved it that was not a matter of issue, but he was ready to betray his own siblings, how an author could make a sentimental treat sound so seductive. We do not need that much definite, but it’s always pleasant to experience lovely language mixed with food. “Garnished with honey and puddings made of delightful creaminess.”

• The Lion, The Witch and The Wardrobe The first reference of food in the novel is that when Lucy gets into Narnia and she meets a goat footed man called Tumnus offers her drink at his home this shows the culture and the importance of food not only in this world but also in an imaginative world like Narnia The second reference isTurkish Delight offered by the White Witch to Edmund, he inhaled the Snow Queen’s Turkish Delight and betrayed his siblings, the temptation of food and taste makes a man to such extend.

The third portrayal of food is when they are invited to the Beavers home and the feast provided there the cordial welcome and hospitality seems like we too have to make a visit there. The fourth reference is to show how the mystical creatures dance and celebrate the feast when Aslan is killed at the stone bench as per the agreement between Aslan and the White Witch. This represents that people get together and celebrate as a whole in reflecting the culture.

The last representation is that when Lucy brings back alive the wounded and dead people in the war using her Christmas gift which was a magic portion which is also a food or medicine to treat the wounded. In this novel alone, there are many references to food and each time it represents different things and also provides the culture and taste of food to humans and the imagination of a fantasy world in comparison to the real world.

Turkish delight is actual a dish comprised of sugar, gelatin, water, and cornstarch, and it is commonly flavored with rosewater, lemon or mint however Narnia is an imaginative world but not the food described in it.

• Green Eggs and Ham Green Eggs and Ham is a children’s short story written by Dr. Seuss, The book contains only fifty words on a bet with Seuss’ publisher that he will be able to write a book for children below 225 words (Cat in the Hat word count). The formula contains seven: ham, eggs, inexperienced coloring, oil. The green eggs are not liked by a strange creature where Sam-I-Am and Ham wanted it to taste it and they follow it everywhere and it finally had to taste it without any option and it also likes it, it could be connected to children who will not have their apatite full until they like the colour of the food and so it should not be judged by the colour but with the taste. Similarly, many healthy foods are rejected by children with such wrong judgment sometimes.

Little House On The Prairie

The Little House on the Prairie books by Laura Ingalls Wilder itis a chiefwork of children’s literature. Western Boundary dishes and desserts are an important part of the series, which led to a bonusand selling of cookbook that highlights many of the recipes just like this one called Snow Candy. It is made-up to resemble a snowy landscape with dark syrupy streams.

• Harry Potter And The Chamber Of Secrets Harry Potter and the Chamber of Secrets is a novel series by J.K. Rowling in which Aunt Petunia’s violet pudding. Pudding may be a fashionable sweet at Hogwarts, however nobody will it up like auntie flower. Dobby drops the cake onto Mrs. Mason’s head. “Aunt Petunia’s masterpiece of a pudding, the mountain of cream and sugared violets, was floating up near the ceiling. On top of a cupboard in the corner crouched Dobby.”

Now, J.K. Rowling is not far across food in imagination most of the letters, gifts and announcement are done at dining or in the banquet table where they have their food and the variety of list stated in it would make the readers mouthwatering, she did not impart this recipe it is a traditional British dessert.

Conclusion According to Careme, "when we no longer have good cooking in the world we will have no literature nor high and sharp intelligence nor friendly gatherings nor social harmony". We see food as an essential one in our day to day life but beyond that it’s an art where everyone are not god cook but anyone could be a foodie, “There is no love sincerer than the love of food.” says George Bernard Shaw.

Everything is an art as we could quote by George Santayana “The earth has music for those who listen.” Similarly, it’s only visible to those who can appreciate little things in life. The specialty of literature is different where not facts nut could add fats in it by food description. We are not only introduced to variety of food but also the culture and people, sometimes reading is the wider travel and it’s true in this account. The food habit depends upon the geological location, climate, people and tradition.

Literature has never failed in portraying what is happening in the society where these literary pieces could be next to history in order to reflect the human society. There are many other literatures that could be compared but it’s limited to Tamil and English Literatures’ and particular works which have major food impact in the work.

“Let food be thy medicine and medicine be thy food.” Says Hippocrates, where Tamil literature says, “Food is Medicine, Medicine is Food” (Unave Marunthu, Marunthe Unavu).

======Works Cited

Achaya, K.T. Indian Food: A Historical Companion. Oxford University Press 1994. Chellaiah, J.V. Pattuppattu: Ten Idylls, Translated into English Verse. Colombo General Publishers. 1975. Herbert, Vaidehi. Pathuppattu. Digital Maxim LLC. 2013. Kanakasabhai, V. The Tamils Eighteen Hundred Years Ago. Higginbotham & Co. Madras 1904. Sastri, K.A. Nilakanta. The Cultural History of the Tamils. K.L. Mukhopadhyay 1964. ======S. Pavith, M.A. English Literature Bharathiar University Coimbatore [email protected]

Sahaya Afra Johanna 1st year MA English with Communication Studies ======Introduction The diet one follows plays a very complex role today in India, a country that hosts a diverse population filled with differences. The discourses on diet in the 21st century India are not only filled with religious, medical, social and moral arguments but are also politically charged. In particular, the conflict between the Vegetarian and the non-vegetarian discourses seem to be never-ending. This paper concentrates particularly on the vegetarian diet which has been prominent in the socio-cultural and religious history of India.

The definition of Vegetarianism according to the Oxford dictionary is “The practice of not eating meat or fish, especially for moral, religious, or health reasons”. Vegetarianism has its roots in ancient civilizations of India and Greece. As the world is moving towards veganism which stemmed from vegetarianism, it is important to discuss the history of vegetarianism in India. The ancient Indian culture was majorly influenced by their religious beliefs which also shaped their diet practices. Many of the Indian religions advocated the view that animals are not meant to be harmed or killed. This research paper resolves to analyze the British’s attitude towards India on the construct of vegetarianism.

The Clash of the Cultures The British considered food as a significant bearer of national identity after their Language. Food was considered to be a marker of class and status which in turn provided a key to the hierarchy of races or nations (Gregory, 2007). Vegetables were associated with certain classes. The onions were considered as the staple for the poorest, whose strong and uneducated stomachs required their stimulus (Gregory 2007).

The English loved their beef. They bred cattle for meat rather than for dairy trade. According to New Moral World, an early socialist newspaper in the United Kingdom, Britain was a heavy consumer of meat in Europe. Meat eating was woven intrinsically into their culture that they associated it with being “English” and possessing “manly English virtues”. The English also identified meat with a man being fit and healthy. For a manual laborer being fit is what will ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Sahaya Afra Johanna, I M.A. Analyzing the Perspectives of the British Empire on the Construct of Vegetarianism in India 162 land him a job to provide for his family. This sequentially prompted the consumption of meat to avoid being interpreted unfit for the duty of providing his family. “The Roast Beef of Old England" an English patriotic ballad was written by Henry Fielding for his play The Grub-Street Opera, which was first performed in 1731 clearly portrayed the English’s notions on meat eating.

Meat always found its place in the center of the table during the traditional British meal. No Christmas dinner or Sunday lunch is complete without it, they say. They prided themselves for their taste in beef. Dr. Hunter of York wrote in 1806 that “When England discards Roast Beef, we may fairly conclude that the nation is about to change its manly and national character” (Wilson, 2012). Any attempts made to criticize the consumption of meat which is considered to be a symbol for national pride were gauged to be unpatriotic. But meat was not all they ate. Another symbol of “Englishness” was the plum pudding - a meatless dessert made using plums. They followed a mixed diet and for this reason the British considered themselves to be modern and civilized.

India, which was under the influence of various rulers, on the other hand, found itself giving up on meat eating due to various reasons -- Hinduism and Buddhism, the arrivals from central Asia and Arabia and the rule of the Mughals and the Islam paved way for the vegetarian diet in India. The religious perspectives that the different rulers brought with them shaped the people’s thoughts on meat eating. During the rule of the Mauryas by around 300 BC, or earlier, the beliefs that animal sacrifice will add on to your karma and that eating meat will keep you in the wheel of reincarnation, spread among the Hindus. Although this led to the downfall of animal sacrifice people did not completely give up eating meat. Then the tradition of cow veneration soared among the Indians. The Hindus worshipped Goddess Kamadhenu, the divine bovine- goddess who is described as the mother of all cows in Hinduism. She is generally depicted as a white cow with a female head and breasts, the wings of a bird, and the tail of a peafowl or as a white cow containing various deities within her body. This became one of the reasons for the Hindus to cease the consumption of beef. Cows are also held in high regard by the farmers as they proved to be their best companions in this agricultural country. Thus, the cow came to be revered not only by the Hindus but also by Indians in general. And this made most of the Indians cease the consumption of beef almost completely. With the influence of the Islamic conquests in northern India many people gave up pork as Quran criticizes it. Thus, the practice of vegetarianism in India owed its origin to multiple factors.

The Reaction of the British on the Vegetarian Diet of India Regan has pointed out how John Ovington in his book Voyage to Suratt in the Year 1689 has documented his fascination for the Hindu meatless diet. Regan also mentions writers like Dow, Orme, Falconer and Smellie and their views on the Indian “low-diet”. Through the

Analyzing the British Attitude It was not until the latter half of the eighteenth century the British began to see itself as a ruling power in India. Until then the relationship between India and England was mostly mercantile (Teltscher). Sensing that colonizing India would be advantageous to them, the British began to generate “confidence -boosting image” of the British rule in India. They did so, among other things, by pointing out the vegetarian diet of the Indians as a proof for the people to be uncivilized and that the British have to civilize them (Teltscher). According to Robert Orme, one of the three factors that led India into subjugation is a "sparing use of animal food” and the other two being the “hot climate” and “the horror of spilling blood”. Orme in his “History of the Military Transactions of the British Nation in Indostan From the Year 1745” has also said that these factors made India a perfect candidate for foreign occupation.

Change in Position at the Dawn of the World War I – Vegetarianism Preferred The events of World War I brought about a change of heart among the English. This part of the study is indebted to the work of Jasmine Owens in which Owens has studied the ways in which the Vegetarian Organizations utilized World War I to increase the popularity of vegetarianism in Britain. I have used Owens’ observations to analyze how the British went from opposing meatless diet to embracing it.

As the age of enlightenment paved the way for humanist’s ideas in Great Britain, meatless diet was beginning to spread in England. The eighteenth-century Vegetarian movement was one of the movements that stemmed from Romanticism. Romantics like Thomas Tryon, Alexander Pope, Joseph Ritson and Percy B. Shelley played a great role in Vegetarianism by promoting meatless diet in their writings. Poet Shelley was an avid vegetarian who saw carnivorism as the ‘root of all evil’. He wrote a pamphlet named "In Vindication of a Natural Diet" in which he talked about vegetarianism and animal rights. Vegetarianism then gained momentum with the founding of Great Britain’s Vegetarian Society in 1849. But it was not until the Great War that meatlessness came into wider practice.

Conclusion We notice changes in attitudes towards meat eating in Britain: From looking down upon Indian notions on vegetarianism for the sake of subjugation to changing the English notion of patriotism, deeming meatlessness with Englishness. ======

Works Cited

McKinnon, Christine. “Hypocrisy, with a Note on Integrity.” American Philosophical Quarterly, vol. 28, no. 4, 1991, pp. 321–330. JSTOR, JSTOR, www.jstor.org/stable/20014387. REGAN, MARGUERITE M. “FEMINISM, VEGETARIANISM, AND COLONIAL RESISTANCE IN EIGHTEENTH-CENTURY BRITISH NOVELS.” Studies in the Novel, vol. 46, no. 3, 2014, pp. 275–292. JSTOR, JSTOR, www.jstor.org/stable/23882895. Owens, Jasmine “Vegetarian Propaganda and the Great War”. Academia.edu Carr, K.E. Indian food history – spices and sugar in ancient India. Quatr.us Study Guides, July 20, 2017. Web. December 23, 2018. https://quatr.us/india/indian-food-history-ancient.htm Wilson, Bee. Consider the Fork: A History of How We Cook and Eat. New York: Basic Books, 2012. Print.7 https://en.oxforddictionaries.com/definition/vegetarianism

Pooja. A., I M.A. English Literature ======Introduction It is not that people consume food only as fuel or to taste every flavor, everyone needs food to survive and carry out their daily tasks. In ancient times people obtained food through hunting and gathering. Now everything is changed as people obtain food through cultivation and also from animals. Although some food is obtained from oceans and fresh waters, but the great majority of food for human populations is obtained from traditional land-based agriculture of crops and livestock (October 5,2012). The food we eat affects our feeling. The food we select should make us feel good, only then it will be great and will nourish our body. When you eat too little or eat too much, then your health and quality of life will definitely be damaged, which may even result in negative feelings toward food.

Emotional Eating Emotional eating is mainly focused now-a-days. If you think that food have no emotions, then it is definitely wrong. We experience a constant and ever-changing flow of emotions the whole day. So, it is definitely applicable for eating too. Dynamic Eating Psychology says that the way we relate to our emotions can have a big impact on what we choose to eat and how our body processes our food.

If you say, I am an emotional eater, it means “I’m doing unwanted eating that’s driven by unwanted feelings.” So what people do is they self-diagnose and say that they are emotional eaters which means that they are doing this unwanted eating behavior that’s driven by these unwanted feelings which they really don’t like. If emotional is this then the opposite of emotional eating is assumed as unemotional eating. If you describe them as they will sit there like a machine and eat then also it doesn't take the point.

Eating for Love - "Emotional eating is eating for love" As humans, we are definitely emotional creatures. So emotional eating gives us a statement that if you’re at a party and you’re sitting down and you’re eating with friends. And

you have your food because of love. Meanwhile you will have nourishment and also warmth. Then it is said to be emotional eating.

Imagine it’s your birthday dinner and sure you will be in celebration mode. There emerges emotional eating. If you had a bad day at work all through the day your face will fill your mouth with food only because you are stressed.” When you need to share your emotions to whoever it might be whether she is your beloved or partner, you share your good feeling, bad feeling, embracing moments and many other things all through the day, . We put all this feeling and energy and emotion into our food, thinking it’s going to make us feel good (Institute for the Psychology of Eating, Feb 4, 2016).

Food in Half Girlfriend Half Girlfriend is a romance novel by Indian author Chetan Bhagat. It is about the story of a Bihari boy in quest of winning over the girl he loves.

'Listen, have you eaten anything all day?' I said. He shook his head. I looked around. A bowl of fruit and some chocolates sat next to my bed. He took a piece of dark chocolate when I offered (Bhagat, 2014)

By analyzing the conversation between Chetan Bhagat and Madhav Jha, the research says that when you need to build up your conversation food is essential.

Now Madhav Jha and Riya have a conversation after returning from the movie where they have finished two thirds of their milkshakes without talking to each other (Bhagat 2014).So it is clear that you can accompany a person even without talking but not without food where they are accompanied by Keventures milkshake.

Whenever you have a problem of initiating the conversation then step into the cafeteria and start ordering your food to make you feel better.

Now the situation is in Riya's home where she has invited Madhav for her birthday party and Madhav as usual stay silent. His only conversation was with the waiter who arrived with the tray of drinks

"I didn't know what to take so I waved a no." (Bhagat, 2014)

Even here to break the silence and show you are not a dumb, food is needed.

Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Pooja. A., I M.A. English Literature Is Food Building the Relationship? Analysis Through Literature 168

"Food kills the frustration." Again, now they are in the drawing room when a waiter arrived with spring rolls, Madhav says, I nodded as I ate the spring rolls. A part of my frustration came from hunger. I felt better after the snack (Bhagat, 2014).

So, food kills the frustration and makes you feel better.

Celebration is incomplete without food. Yes, a few months later it was Madhav's birthday. He and his friends are in the cafeteria. It was the best reunion for him made by that cafeteria, because he met Riya there after six months of break up. If it was not his birthday celebration, he would have not met her in the cafeteria.

Madhav was to meet Samantha and her colleagues from Bill Gates Foundation in a hotel. They entered the hotel coffee shop for their breakfast. The buffet consisted of over twenty dishes. It was time, so they have to leave the hotel. But Madhav wondered he would have eaten some more. Again, he says, "If we had started breakfast a few minutes later, I would still be eating and wouldn't have noticed her" (Bhagat, 2014).

When Madhav and Riya were at Maurya Complex in Patna, the building had no character, but the street food stalls of Patna made their day. Madhav took her to a stall where little chokas were made. When Riya took a bite expressing 'This is unbelievable'. Her expression made the stall-owner's chest swell with pride. So his food preparation made him pride that makes them more to talk about little chokas and there emerges a relationship. Even if you meet him somewhere else in your lifetime you will definitely remember him that you have met him in the food stall.

Everyone might have come across certain times when you thought food is only essential it was also a case with Steve Jobs who had founded Apple Computers. When we think of Steve Jobs, we only look him as a popular richest person. But that richest person has also suffered for food.

Riya showed Madhav the YouTube video Steve Jobs's "Stay Hungry Stay Foolish". He had mentioned in that he returned Coke bottles for five- cent deposits to buy food with, and he would walk seven miles across town every Sunday night to get one good meal a week at the Hare Krishna temple (Bhagat 2014).

He had also told that simple food made him happy. No matter how rich you grow your first priority will be to food. This shows one's importance to food.

When Riya had the meal in Madhav's home she exclaimed it was the best meal she ever had. So, food here brings the happiness and she wants to have those foods again in her lifetime. It is only because of their relationship she had the best food in his home.

Conclusion The paper identifies, "More sharing gives you more love". In this scenario, this paper brought out the idea of connection between food and relationship. This idea has been researched and proved through several events in the novel 'Half Girlfriend' by Chetan Bhagat and also how food played a role in building the relationship between Riya and Madhav, and also has brought out the values and needs for food. ======References

1. Bhagat, Chetan. Half Girlfriend, Rupa Publications India Pvt. Ltd, New Delhi, Print, 2014. 2. Emotional eating: Here's what you need to know - with Marc David. Retrieved from: https://youtu.be/tn41xtwR8_Y 3. Environmental studies- Lesson 5. Food Resources. Retrieved from: http://ecoursesonline.iasri.res.in/. October 5, 2012, web ======Pooja. A., I M.A. English Literature Bharathiar University Coimbatore [email protected]

Dr. B.S. Arun, M.A., M.Phil., Ph.D., Assistant Professor ======The premise of food has recently begun to rule. The striking headlines of newly published novels create a center of our attention from behind the bookshop windows. Within its literature, each tradition portrays its characteristic cookery, as well as its atypical conventional rules and habits in the act of eating. Food offers a means of powerful descriptions. The purpose of this paper is to discover the theme of food in Roald Dahl’s novel Charlie and the Chocolate Factory. Its theme in juvenile literature goes hand in hand also with reassure and coziness. The chocolate factory is the physical personification of the difference between poverty and wealth. Charlie’s poverty-stricken home stands in the shadow of the behemoth chocolate factory, which is filled with innumerable riches. The chocolate factory also represents the idea that things cannot be fairly judged from an outside standpoint. It seems enormous from the outside, but its true glories lie below ground, where they cannot be seen without a closer look.

Most good stories start with a fundamental list of ingredients: the initial situation, conflict, impediment, climax, suspense, completion, and conclusion. Great writers sometimes shake up the recipe and add some spice.

Charlie and the Chocolate Factory, children’s book by Roald Dahl, first published in 1964. It was perhaps the most well-liked of his mocking, darkly comic novels written for young people and tells the story of a destitute young boy who wins a golden ticket to tour the mystifying and magical chocolate factory of Willy Wonka.

Charlie Bucket lives on the outskirts of town with his poverty-stricken family with his parents and all four grandparents. Each day on his way to school, Charlie passes the best and biggest chocolate factory in the world, run by the secretive Willy Wonka. When Charlie’s father loses his job, things go from bad to worse. Grandpa Joe tells Charlie that in the past, competitor stole Wonka’s candy-making top secret and the factory shut down. Later, the factory recommences production, but no one was ever seen entering or leaving. One day, Wonka make known that he has hidden golden tickets in five Wonka chocolate bars, with the prize of a tour of the factory and a lifetime supply of Wonka products for each child who finds a ticket. Wonka- ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. B.S. Arun, M.A., M.Phil., Ph.D., Assistant Professor Good Things Come in Small Packages with Reference to the Novel Charlie and The Chocolate Factory by Roald Dahl 171 mania surrounds the globe and one by one four of the tickets are found. Charlie finds money sticking out of a snow bank and buys himself two Wonka chocolate bars; the second encloses the last golden ticket.

The five children are greeted outside the factory by the eccentric clairvoyant Willy Wonka. The inside of the chocolate factory is magical and the workers are exposed to be the tiny cacao-loving Oompa-Loompas, rescued from Loompaland by Wonka. As the tour advances four of the children, too self-centered to follow the rules, suffer bizarre and often painful penalty. In the Chocolate Room, the gluttonous Augustus Gloop falls into the river of chocolate and is sucked into a glass pipe carrying the liquid chocolate to be made into falsify. The gum-obsessed Violet Beauregarde takes a piece of experimental chewing gum, which turns her into a blueberry. The tremendously spoiled Veruca Salt tries to seize a trained squirrel to have for herself, but the squirrels identify her as a bad nut and toss her down a garbage chute. Mike Teavee inserts himself into an experiment on sending candy bars through television and is get smaller to pocket size. The Oompa-Loompas regularly break into moralizing songs to comment on the children’s mischief. At last, Wonka tells Charlie that, because of his respectful deeds, he is being given the chocolate factory.

Roald Dahl uses a book about chocolate, the final profligacy, to relay a message about the dangers of greed. All four of the naughty children are greedy in some way; Augustus is a glutton; Veruca is a spoiled brat; Violet is greedy for gum, and Mike is greedy for television. This novel reveals how greed can consume and ultimately destroy a person, particularly children, since each child is changed forever as a result of his or her greed.

The idea of karma reverberates heavily within Charlie and the Chocolate Factory. The children that do bad things have bad things happen to them. On the flip side, Charlie, who is a very good boy, has great things happen to him. He is kind and courageous and owns up to his errors. At the end of the book, Wonka leave Charlie his factory. Each of the other children receives a sentence that has something to do with their vice. Augustus Gloop, the awful glutton, gets stuck in a pipe after falling into a chocolate river. Violet Beauregard, the gum-chewer, gets turned into a human blueberry after eating an new piece of bubble gum. Veruca Salt, the spoiled unpleasant child, gets sent down a garbage chute after she doesn’t get what she wants. Finally, Mike Teavee, obsessed with electronics, is disappearing when he tries to teleport through a TV. These painful punishments are what the bad people have earned. Charlie, being the only good and kind child, gets the only reward. The other good people, namely Charlie’s family, all receive the remuneration of a place to live and unlimited food and care. Their insistence in their poor stage gave them hope, which led to them being heavily rewarded.

Wonka's formation completely defy nature, hot ice cream, chocolate bars sent by television, chewing gum meals. Everything he creates is out of this world and further proof that nothing is truly impossible if you can think it up. Even more, Charlie himself proves that nothing is unfeasible with a dream:

he opened merely four chocolate bars during the entire Golden Ticket contest and managed to find one, while some children opened hundreds per day and did not. No one would expect a small, impoverished boy like Charlie to be the next heir of the Wonka factory, and yet he has achieved it—this is an inspirational message to readers that even the seemingly impossible is within reach. (Charlie and the Chocolate Factory 147)

The difference between the ‘haves’ and the ‘have-nots’ runs throughout the text of Charlie and the Chocolate Factory. Charlie is excruciatingly poor and this causes us to heavily commiserate with him. It also makes the climactic scene, where he take delivery of ownership of the factory, that much sweeter. All of the other kids at the factory are very well off and Veruca is rich. Coming with this, they all have dreadful vices. Veruca is spoiled, Augustus is voracious, Violet can’t stop chewing gum and Mike is obsessed with electronics. Money sets the background, as money in the wrong hands can be dangerous. With their money, the kids became bad. With his money, Wonka created a authentic fairyland. Charlie, without money, isn’t ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. B.S. Arun, M.A., M.Phil., Ph.D., Assistant Professor Good Things Come in Small Packages with Reference to the Novel Charlie and The Chocolate Factory by Roald Dahl 173 tempted and stays pure of heart. Mr. Salt is the embodiment of the evils of money, as he throws his money around and buys Veruca a Golden Ticket. Their misdeeds catch up with them, as they are sent down a trash chute. On the other hand, Charlie handles his poverty quite well. He doesn’t desire unimaginable riches; he only wants enough to get by and to have the occasional chocolate bar. Of course, Charlie ends up magnificently wealthy and he can provide for his entire extended family. Veruca is punished for her inherited wealth, while Charlie must earn his.

One of the most notable things about Charlie and the rest of the Bucket family is that despite that bad hand that life has dealt them, they are all the time kind to each other and others, showing kindness in the way they care for one another during their hard times. The entire family tries to share their food with Charlie and Charlie in return tries to share his food with them. They are grateful for what they have, even if it is not a lot. Growing up in a home that places these important values above all else has twisted Charlie into the vertical child that he is and distances him from the unkind, showing no gratitude on children who are get rid of from the contest. ======

Works Cited

Bosmajian, Hamida. “Charlie and the Chocolate Factory and Other Excremental Visions.” The Lion and the Unicorn 9.1 (1985): 36-49 Bosmajian, Hamida. “Charlie and the Chocolate Factory and Other Excremental Visions.” The Lion and the Unicorn 9.1 (1985): 36-49 Bosmajian, Hamida. “Charlie and the Chocolate Factory and Other Excremental Visions.” The Lion and the Unicorn 9.1 (1985): 36-49 Bosmajian, Hamida. “Charlie and the Chocolate Factory and Other Excremental Visions.” The Lion and the Unicorn 9.1 (1985): 36-49 Dahl, Roald. Charlie and the Chocolate Factory. London: Puffin, 2004. Print. Rees, David. “Dahl’s Chickens.” Children's Literature in Education, 19. 3 (1988): 143- 155.Print. Mangan, Lucy. Inside Charlie’s Chocolate Factory: The Complete Story of Willy Wonka, The Golden Ticket and Roald Dahl’s Most Famous Creation. London: Penguin, 2014. Print. Silver-Greenberg, Jessica. “The Color of ‘Charlie.’” Newsweek 146.5 (July 2005): 48-50. Print. ======Dr. B.S. ARUN, M.A., M.Phil., Ph.D. Assistant Professor, Department of English Erode Arts and Science College (Autonomous) Erode – 638009 [email protected]

A cultural group might consider it’s every day food as ordinary and will not associate it with one’s culture. But for people outside that culture, they could easily identify this and connects it with individual culture. For instance, Indian families usually stick on to their traditional food habits and immigrants from India sometimes find it difficult to adjust with the western food culture and most of them struggle and nostalgically yearn for their traditional food.

With the phenomenon of globalisation, world has shrunk into a global village and customs and food habits are not static and is in a phase of transformation where continental and Chinese food are easily available even in a small town in India. So globalisation has created a global food system which further progresses the distribution facilities and at the same time it advances the rate at which the foods change its regional contexts.

Food connects people with their traditions and they can express themselves and their identity through food. All over the world, food has deep underlying connotation which links it with warmth, sharing and togetherness. It can always be considered as a symbol of warmth as it always allows people to connect and make intimate kinship with others.

As Robin Fox says, Food is almost always shared: people eat together: meal times are events when the whole family or settlement or village comes together. Food is an occasion for sharing… for the expression of altruism”. (I)

The present study analyses how food act as a binding force among the various characters in the novel, The Inheritance of Loss by Kiran Desai. It also analyses how the novelist uses food as a medium for expressing the attitudes, identity and lifestyles of the different characters. Though the novel analyses a number of serious themes, a close analysis reveals how the writer prudently uses

Kiran Desai’s Booker Prize winning novel The Inheritance of Loss celebrates so many serious themes like multiculturalism, post colonialism, impact of globalisation and immigrants’ bitter experiences. But this paper attempts to discuss how food acts as a tool which symbolically represents the changing identity and culture of the various characters. Food is closely related to Indian culture and preparing the various traditional dishes using so many spices and ingredients is an art in itself. Here, in this novel, the novelist represents food as a symbol which reflects the isolation and psychological colonisation of the different characters.

The novel mainly tells the story of Jemubhai Popatlal Patel, a retired judge in Kalimpong and his relationship with his granddaughter Sai. In a parallel story, the novel sketches the life of Biju, the son of the judge’s cook who is an illegal immigrant in New York. Sai falls in love with her mathematics tutor, Gyan who is a descendant of a Nepali Gurkha family.

The novel opens itself by describing the “cavernous kitchen” (1) where the cook prepares tea for the Judge and his granddaughter Sai. The three of them communicates rarely among themselves but they at least fumble a few words over their food. Mostly it will be an accusation by the judge of the inefficacy of the cook and the lamenting of the cook in return. Sai always tries to lighten the situation or sit as a mute witness to everything.

From the beginning, one can understand the peculiar character of the judge, for his preference for western lifestyle. He rudely scolds the cook for not serving the tea in the appropriate western way and without “cakes or scones, macaroons or cheese straws”. (3) The novelist gives an idea of the lifestyles of both the judge and Sai through their food habits. The readers become aware that Sai has no idea of Indian cooking when she helped the cook in preparing tea for some hooligans who attacked their house and demanded tea and refreshments. “She only knew the English way” (6).

When Sai reached Cho Oyu for the first time, the cook prepared a many course dinner to welcome her. He even,

“modelled the mashed potatoes into a motor car, recollecting a long- forgotten skill from another age…The car sat in the middle of the table, along with paddle-shaped mutton cutlets, water- logged green beans, and a head of cauliflower under cheese sauce that looked like shrouded brain. All the dishes were spinning steam furiously, and warm, food- scented clouds condensed on Sai’s face” (32)

But the warmth of the food got dissipated in the presence of the judge. He became angry and shouted at the cook for not bringing the soup on time. So from the very beginning, the character of the judge is revealed through the symbol of food and it also reflects the extent to which they got westernised. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. Prathibha Anne Baby, Lecturer Food for Thought, Culture and Identity: A Study of Kiran Desai’s The Inheritance of Loss 176

Jemubhai Patel is a retired judge, living a secluded life in Kalimpong. He was born and brought up in a poor family in Piphit, an obscure village in Gujarat. The time he spends in England for higher studies is one of extreme loneliness and humiliation. Without any company, he gradually becomes an alien even to himself. Colonisation made Jemubhai consider himself as a lower grade citizen in England. As a result of cultural colonialism, his language, colour, religion, food habits and customs become irrelevant and inferior compared to that of the white masters. As Ngugi Wa Thiong’O has observed in his introduction to Decolonising the Mind, “The effect of a cultural bomb is to annihilate a people’s belief in their names, in their languages, in their environment, in their heritage of struggle, in their unity and ultimately in themselves” (4). It was out of humiliation that he tossed the banana and the food packet that his mother had prepared for him on to the ocean when he was travelling to England for the first time. Thus, Jemubhai consciously shuts all his connections with his own people and culture and prefers the western culture and habits. The sense of insecurity and lack of self- belief that Jemubhai feels in the new cultural context is precisely described in the text.

He reiterated into a solitude that grew in weight day by day. The solitude became a habit, the habit became the man, and it crushed him into a shadow. With no family or friends in England, he grew stranger to himself than to those around him. He found his own skin odd-coloured, his own accent peculiar. He forgot how to laugh… He began to wash obsessively, concerned he would be accused of smelling, and each morning scrubbed off the thick milky scent of sleep, the barnyard smell that wreathed him when he woke and impregnated the fabric of his pyjamas. To the end of his life, he would never be seen without socks and shoes and would prefer shadow to light, faded days to sunny, for he was suspicious that sunlight might reveal him, in his hideousness all too clearly (39).

Thus, the judge is isolated from everything around him. His relationship with family, friends and relatives gets ruined because of his adopted culture. His food habits, mannerisms and lifestyle are entirely westernized and even his relationship with his granddaughter appears strange. Apart from their food habits, Sai and her grandfather are also virtually unable to speak the native language of Kalimpong and read and study almost entirely in English. This results not only in the fracturing of the natural culture, but also of the fracturing of their minds and identities. They are constantly torn between the East and the West. Sai speaks English as her first language. Her convent education has transformed her completely. Their food habits, lifestyle and attitude are clearly marked through these words.

Cake was better than laddoos, fork, spoon, knife better than hands, sipping the blood of Christ and consuming a wafer of his body was more civilized than garlanding a phallic symbol with marigolds. English was better than Hindi (30).

The cook’s son Biju has a different story to tell. Biju is representative of the thousands of illegal immigrants in the U.S who cannot lead an honourable life there and are unable to go back to their native land. The character Biju’s essential nature is one of melancholy and he nostalgically dreams of his father’s house, his grandmother and the various sounds and smells of his village. He is staying in New York but cannot identify himself with the food, beliefs, lifestyle and culture of the people there. Out of self-pity, he wept sadly “looking at a dead insect in the sack of basmati that had come all the way from Dehra Dun…” (191). Biju remains a traditional Indian all throughout and he cannot think of eating or serving beef even if there are Indians who have it. The restaurant in which he works provides only one menu of steak, salad and fries. Biju left his job there and searched for a restaurant that does not serve beef. His attitude is perfectly etched in these words. “Job no job. One should not give up one’s religion, the principles of one’s parents before them. No, no matter what” (136).

Post- colonialism becomes another name for globalisation when it comes to culture, language and food habits. Desai’s novel is full of instances of the western culture infiltrating into the third world. And she partially expresses it through most of the character’s food habits. The judge’s neighbours Lola, Noni, Uncle Potty and father Booty are all examples for this. Lola and Noni’s garden at Mon Ami has only western vegetables like broccoli which they procured from England. Later, we meet Lola and Noni, “sipping Sikkimese brandy, BBC news sputtering on the radio, falling over them in sparky explosions” (44). Both colonialism and globalisation attempt to impose an unchanging ideology of progress, development and civilization. Here, most of the characters are aping the west or considers the western way of life superior to their own culture and life style.

Kiran Desai uses language quite artistically and at times she even presents it as if it is a fine delicacy from kitchen. There are so many instances of inserting rich mouth-watering food items to express certain ideas. She inserted them in such a way that they appear to be integral to its structure. Phrases and words like “cosy scoop of minced mutton in charming dimpled wrapping… (257), refrigerated voice (257), hut coming up like a “mushroom” (240), “sand sieved fine as semolina” (78) comes up at the right time.

Kiran Desai realistically portrayed the life on two different continents that demonstrate a fathomless interest for human condition. It makes clear that an all- embracing, humanistic vision of the world is a mirage, but it also suggests an exploration of East in relation to West in a positive

Desai, Kiran. The Inheritance of Loss. New Delhi, Penguin India. 2006. Fox, Robin. “Food an Eating: An Anthropological Perspective”. Social Issues.//www.sirc.org/publik/foxfood. Said, Edward. Culture and Imperialism. Chatto and Windus, London, 1993. Thiong’ O, Ngugi, Wa. Decolonizing the Mind: The Politics of Language in African Literature. Oxford, James Currey Ltd, 1986. ======Dr. Prathibha Anne Baby Lecturer K G College, Pampady, Kerala Chiratteparambil Amayannoor P O Kottayam, Kerala 686019 [email protected]

Dr. K. Sindhu, Assistant Professor and A. T. Princy, Ph.D. Scholar ======The novel Watermelon belongs to chick lit genre. This genre mostly concentrates on the dark side of the women. The unspoken part of the female emotions is just expressed in a wild way. The protagonist are free from male dominance, their response towards men are something bold and tricky. Women take care of their body shape and show interest in dressing. The chick lit genre offers a detailed analysis of examining constructions of sexuality, beauty, independence, work, and singleness.

The chick lit articulates a distinctively post-feminist sensibility characterised by an emphasis on neo-liberal feminine subjectivities and self-surveillance and monitoring; the notion of the (sexual) body as the key source of identity for women; discourses of boldness, entitlement, and choice (usually articulated to normative femininity and/or consumerism); and a belief in the emotional separateness of men's and women's world.

From the above description about the chick literature in common it explains broadly that the women who love their body show least interest in food and feasting. This is because of the changing conception of the relation between body weight and attractiveness. “An underlying cause of many eating disorders in western women is their belief that being slender is beautiful. And certainly, our modern culture does celebrate thinness” (Gleitman et al. 100). The reality is that the bond towards food always exists, because chick lit gives importance to many partying scenes which picturize the consummation of Alcohol as the main event in this genre. The craze for food is universal.

Food is one of the fundamental needs of a human being. The taste and aroma may vary but the love for food will never vanish from the world. As long as the human beings exist in this world the craving for food will increase day by day. In every celebration, even during the sad time, food gives some sort of enthusiasm to tune the mood. The taste one senses will also have some possessions on their emotions. For example, if one is in a mood for celebration, the sweets will dominate and help you cherish the mood, if one suffers from depression or is stressed then alcohol leads to break away from reality.

When someone is ignored in every aspect of life, they will start ignoring the reality. The alcohol which they consume is a pretext, but it helps them to escape from the emotional imbalance. Food takes the lead in human emotions. The taste of food will bring a nature of feel which soothes the emotional imbalance of a person.

Food cannot only bring the joy but also accompany the lonely person. In the novel Watermelon the protagonist Claire who was happily married to James was betrayed after giving birth to a baby girl. She could not accept the truth that she was betrayed by her husband who was her one and only lover for the past seven years.

There was no clash between the couple for a long time, but the sudden break up turns to be a great shock for her. After she finds out the reason was that her husband maintained an affair with another woman, she felt flabbergasted. When she found out that all her friends and neighbors know about the affair of James, she could not digest it.

How do you know? I asked her, pouncing on her for the information. Michael told me. Aisling told him. George told her. (Michael was Judy’s boyfriend. Aisling worked with him. George was Aisling’s husband. George worked with James.). So, everyone knows, I said quietly. There was a pause. Judy looked as if she would like to die. (Keyes 19)

After knowing that everyone around her knew the affair of James she felt that she was ignored by everyone, because no one informed her that James was betraying. This sense of ignorance wounded her a lot which stops her urging emotion for a few minutes with the shock. She was blinded by the perfection of James and she was not aware about the betrayal.

Claire moved back to her parent’s house which was in Dublin. When she reached the airport, it was raining in the city. The sorrow which she carries along with the season is too heavy for her heart. The betrayal of her husband and the ignorance from her friends made her lonely. Claire did her best to forget the past and to escape from the truth. She drowns herself in

Claire was the first girl in the Walsh family, she had four younger sisters, the second and third sisters were away from the home, and the fourth and fifth sisters were in her home. Anna who was the fourth sister was the only source for her alcohol. When Claire was at home, she drank all the bottles left in their house. And when she woke up in the middle of the night, she would go to Anna’s bed and.

I dragged myself over to her room and quietly opened the door. The fumes hit me when I had the door opened about an inch… Anna sorry to disturb you like this but have you anything I could drink? I asked her. She just stared at me. Why are You here? She asked in a little frightened voice. Because I’m looking for a bloody drink’ I said exasperatedly. (Keyes 67,68)

This shows how badly she needs the drinks. She cannot even stay a night without consuming it. The weaker she behaves the stronger she needs the alcohol to accompany her. She believes that the alcohol will help her to overlook the catastrophe of her life. The alcohol destroys her calm nature and turns her to be a vigorous character. The stronger she consumed the worse she behaved. Her rage and the abhorrence burst out to her parents and siblings that make an uncomfortable situation for her family members.

She gave away her strength to mourn for her misery. She thought to herself that she was just moaning for her betrayal. But she failed to notice that she was really becoming a troublesome person for her family. When she finally happened to evesdrops, a conversation between her mother and her siblings, she realized her fault. Then she throwbacks her memory and realized how she behaves arrogantly to her family. Then she convinces herself to start a new life for her baby girl. She tries to create some good terms with her family, so she decides to make dinner for the family.

No, no I protested laughing. I mean I’m going to actually cook a real dinner for you all. As in, you know, go to the supermarket and buy fresh ingredients and make something from scratch. Oh really, said my mother and a faraway look came into her eyes. It’s a long time since a real dinner was cooked in that kitchen. (Keyes 119)

The dinner made by her not only refreshed her from the suppressing past but also brings some kind of a new beginning for her life. After cooking the dinner for the whole family there

The dinner made by Claire was really a great feast for her because she happens to meet her stable life partner. Their love not only starts there but also continues throughout their life. Adam stays strong by the side of Claire in all her situations and helps her to bring up her child in a good and caring way. In this novel the food not only shares the joy but also brings a lot of hope towards the life. A changeover from the suffering to the happiness was carried out with the help of food.

So, it is true that food will calms down a person and will helps them to take a clear decision. An empty stomach will go crazy and do things upside down. The restless mind is also a side effect of hunger. When the tummy fills with food the mind will open up and begins to listen and observe the surroundings. There is a saying in tamil “Vaiyirara undu manathara vazhthuvom” which means when the tummy is filled the heart also filled with peace and pleasure so that they will praise the people who made a good food heartily. The food will bring peace and happiness. So, happiness means to be share through food. ======

Works Cited

1) Keyes, Marian, Watermelon. Poolbeg. 2003. 2) Gill, Rosalind, and Elena Herdieckerhoff. "Rewriting the romance: new femininities in chick lit?" Feminist Media Studies 6.4 (2006): 487-504. 3) Gleitmen, Henry, Psychology. W.W Norton and Company. 2004. ======Dr. K. Sindhu Assistant Professor Periyar University [email protected]

A. T. Princy Ph.D. Scholar Department of English Periyar University Salem-11 [email protected]

Raga Sownthariya. K., II M.A. English ======Introduction The pleasure of reading about what others eat and drink is similar to that of being fed. Thus, from ancient Greeks to emerging works, food and drink have supplied with sizzle and spice to the printed texts. One among such work is Purple Hibiscus by the Nigerian writer Adichie. The work contains different kinds of Nigerian contains that has in it lot of herbs, spices, meat, rice and beans.

Implications of Food Eating never stops in Purple Hibiscus and almost every page has some interesting dishes like plates of Jollof Rice, Utazi curry, Fufu, Egusi soup, Moi moi and Palm wine to name a few.

Food such as Egusi soup and Utazi Curry appears in the novel when Kambili, the 15- year-old narrator, imagines what the usual lunch in her family is like. The mention of Cashew wine takes us to the factory that Kambili’s father owns and his act of presenting each new food or drink that is manufactured to be tested by the family. This wine is also an implication of domestic abuse and we see that Kambili gulps it down just because she couldn’t refuse his father and becomes sick of it later.

Among all Jollof rice is a constant food that exists throughout the novel. Jollof is usually eaten at birthdays, burials and many other occasions coexisting in all spaces and time. The first appearance of it is made when Beatrice is seen serving Jollof rice to the nuns at her home and thus it acts as a symbol of thoughtfulness and care. It is neither a meal of elite or poor and is used as a welcome meal despite poverty. Only the accompaniment to the rice varies according to the social status and it is evident through the contrast both in Kambili’s house and in Aunty Ifeoma’s house, where there is moi-moi and fist size chunks of fish in the former and miserly pieces of meat in the latter.

The last mention of Jollof rice is at the closing pages where Mama takes it to the prison to feed Jaja as a reminder of home and family, who was imprisoned for taking charge of killing Papa Eugene. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Raga Sownthariya. K., II M.A. English Food and Culture: Textual Analysis on the Representation of Food and Drink in African Literature 184

“She is setting out a cylindrical food flask full of Jollof rice and chicken. She places a pretty chins plate down as if she were setting a fancy table”

The tension between the members of family is seen when they dine together. Kambili’s father constantly warns his children not to touch any food that is offered to them on their visit to Papa –Nnukwu, their grandfather, who is considered a heathen by Papa Eugene. He also gets extremely angry when he comes to know that his children is sitting along with Papa-Nnukwu in Aunty Ifeoma’s house and then brings them back to Enugu.

Decline of Nigerian Culture There is an increasing influence of western culture seen in Papa Eugene and his behaviour where he constantly trains his children to speak in English and even while dining he insists on the western mode of table manners. In Papa Nnukwu’s house it was a custom to eat sitting over the raffia mat on the floor but in Eugene’s house they usually sat on the table and ate using forks and knives provided with a napkin.

“The sounds of forks meeting plates, of serving plates,ofserving spoons meeting platters, filled the dining room, Sisi had drawn the curtains and turned the chandelier on, even though it was afternoon”

Apples in The Smell Of Apples The Smell of Apples is a novel by Mark Behr that was published in 1995. The mere title of the books has in it the element of food and throughout the work it serves as an anecdote and is associated with white supremacy, European civilisation that was opposed by natives.

“‘They stink. Smell this’, and he holds the apple to my nose. I smell the apple in his hand. It smells sour.” ======Works Cited

Adichie, ChimamandaNgozi. Purple Hibiscus. HarperCollins, 2007.

Behr, Mark. The Smell of Apples. Macmillan, 1997. ======Raga Sownthariya. K., II MA English Department of English and Foreign Languages Bharathiar University Coimbatore Tamil Nadu [email protected] ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Raga Sownthariya. K., II M.A. English Food and Culture: Textual Analysis on the Representation of Food and Drink in African Literature 185 ======Language in India www.languageinindia.com ISSN 1930-2940 Vol. 19:1 January 2019 India’s Higher Education Authority UGC Approved List of Journals Serial Number 49042 ======Food in Children’s Literature: An Analysis of Food and Culture in Roald Dahl’s Fiction Ms. Rajalakshmi M., Ph.D. Research Scholar ======

Ideologically, Food is one essential element for all living beings that provides nourishment to the body and allows specific function to work at the best. Psychologically, good food is good mood; many psychoanalytic theories suggest that eating habits play a fundamental role in creating self-identity and in defining a certain social role as in a family or a social class. Food comes in variety, depending on the nature of the one consuming it. Food plays a vital role in maintaining proper health, relationships, culture and tradition. It helps us to understand the essential meaning of home. For most humans food is a direct influence of one’s culture, religious practices and personal preference. In literature the theme of food is connected with the state of one’s soul as a part of their individuality. It is said that human kind begin with the mythological story of Adam and Eve, since then the concept of food has its own specifications in Literature. In The Garden of Eden after Eve and Adam consume the forbidden fruit from the tree of the knowledge, it gave them the ability to conjure negative and destructive concepts like shame and evil. Here the food (fruit) plays the role of human temptations and ever the fall of man.

Food acts as a lens to view the ritualized ceremonies in society. When sharing a meal together, people observe the certain rites and these religious customs are witnessed from the beginning of human history because these food customs bring warmth to the domestic hearth. Habits of eating and its practices help the better understanding of human society. Though eating is inevitable and delightful, food also refers to society’s structure and world vision. The act of food preparing and sharing help to determine the social organization. Therefore, it helps a better identification within culture and it is the ingredient that unites people together.

The theme of food takes a key place in many literary works. In fiction the theme of food is no longer bound by any kinds of social limits, so most of the writers focus their work on food. It also offers a means of powerful imagery. In any literature food imagery serves as a source of deep- rooted connections that lead into the depths of individual and cultural memory. Food is also fundamental to the imagination. The very word ‘imagination’ leads us to our childhood days. It is because, the deepest emotional outlet we have of imagination is what we experienced ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Ms. Rajalakshmi M., Ph.D. Research Scholar Food in Children’s Literature: An Analysis of Food and Culture in Roald Dahl’s Fiction 186 in our childhood. Like the food studies are becoming significant in the field of general literature, it is becoming as significant in the field of children’s literature too. Every child has their own experiences of food from birth onwards, thus it is hardly surprising that food is a constantly recurring dominant element in literature written for children. Apart from reflecting social order and civilization, food is always representative of the limitations enforced upon a child’s world, uniting well with the idea of excess as a key concept of childhood fantasy.

Food is not just a food, it is a cultural identity. In children’s literature food is portrayed as the cultural characteristics related to the characters and their peculiar traditional rules. The family at table is a strong cultural signifier representing stability and prosperity and the fact that those in power have used this image to reassure the nation only emphasizes its influence. From the ancient folktales and fairy tales to the modern children’s stories food plays a specific role. The first exposure children experience to the food and cultural codes of society is contained in the tradition of fairy stories. This can be seen in Lewis Carrollʼs Aliceʼs Adventures in Wonderland, Enid Blyton’s stories or in Roald Dahl’s works. Children’s literature is flavored with food and social occasions related to it. In Roald Dahl’s work Charlie and the Chocolate Factory, where chocolate and sweets play the main part. And in James and the Giant Peach where the magnanimous juicy peach stands as an escapism for James from his wicked aunties.

Food is a major part of Roald Dahl's work, not only in Charlie and the Chocolate Factory (1961) and in James and the Giant Peach (1964), but also in Matilda (1988), The BFG (1982), Fantastic Mr. Fox (1970), and many more. Dahl’s daughter Lucy Dahl in one of her interviews said that Food was a huge part of their upbringing. And as it turns out, Dahl's creative and sometimes twisted approach to food wasn't confined to his books. Dahl had wake the kids up in the middle of the night and pile them into the car – which was full of hot chocolate and cookies – and drive them up the road in the English countryside where they lived. He kept his kids entertained during normal eating hours, too. He often used mealtime to test out new characters from stories he was working on. Just as Roald Dahl used stories to bring food to life at home, he used food to bring characters to life in his books.

Food culture evoke a plenty of associations in different writers’ minds, but for Roald Dahl its only magic and surprises. His food creations include everlasting gobstopper, chocolate fountain, eatable marshmallow pillows, fizzy lifting drinks, hot ice cream, invisible chocolate for class room, three course meal gum, rainbow drops, sugar coated pencils etc. in Charlie and the Chocolate Factor. In his James and the Giant Peach Dahl created a huge juicy peach with James a 10 year old along with some weird insects in it. These characters will have the giant peach as their food for survival.

Throughout the novel the reader feels like they are actually into the factory. Each chapter has it own surprises and shocks that makes the readers delight. The other child characters are Augustus Gloop – the greedy boy, Veruca Salt – the spoiled child, Violet Beauregarde – who chews gum all day and Mike Teavee – who always watch television. These characters of Dahl tells the readers how the culture of the sophisticated Britain during that time. The history of literature however shows that the topic of food appearing in contemporary literature cannot be view as a new trend. Themes related to food were common even before Dahl’s period. Dining with family often render the family with reflection and expression of human behavior, together with its desires and appetites. Not only food has always been an essential ritual in family life and focus on the socialization of the family members, but also it provides a significant psychological support. In Charlie and the Chocolate Factory, Charlie with his parents, his two grandfathers and his two grandmothers have their supper together.

“There wasn’t even enough money to buy proper food for them all. The only meal they could afford were bread and margarine for breakfast, boiled potatoes and cabbage for lunch and cabbage soup for supper” - Charlie and the Chocolate Factory. P– 5

Though everyday they have cabbage soup for their supper, they never complaint but enjoyed to their fullest by talking about their days work. Eating together at the table has always

Roald Dahl’s another fiction James and the Giant Peach centers on a young orphan boy of 10 years old, who enters a gigantic magical peach. “The tunnel was damp and murky, and all around him there was curious bittersweet of fresh peach. The floor was soggy under his knees, the walls were wet and sticky and peach juice was dripping from the ceiling. James opened his mouth and caught some of it on his tongue. It tasted delicious.” - James and the Giant Peach. P- 31

This giant peach serves as an escape world for James Henry Trotter from his two selfish and lazy and cruel aunties. As James enters the magical peach, he encountered with various smaller creatures but extremely gigantic in size and shape. The creatures whom James meets in the peach are, an enormous spider, an old green grasshopper, a giant ladybird, centipede and an earthworm. The adventurous journey of James and his inmates begins from here and their final destination is the New York City. The journey filled with many adventures such as escaping from shark, from cloud-men, minor accidents etc. Dining together is an essential part of the basic tradition of eating together, the fundamental bonding of custom. These habits of sharing food bring people together in appreciation and companionship. In this fiction James with his companions share what they have and enjoy the ride in the giant peach.

It is commonly considered that the dinning rituals as the suitable use of food to display belongingness to a certain social group. Concerning a social group some different manners are involved and the food could be one of the means of defining social status and social interaction. During family get together, festivals, celebrations it is essential to eat together because people associate and consolidate their common identity that too when they gather to eat a meal together. This concept is witnessed in Bible when Jesus Christ offered his Last Supper to his disciples. The theme of food is traced back to Bible when the food is embodied by spiritual appetite where the bread and wine stands for Christ’s body and blood.

This research paper has been written with the intention to analyze the significance of theme of food and culture in children’s literature with reference to the select works of the centenarian children’s write Roald Dahl. Food can serve as a replacement to equate our psychical, psychological, imperfections and social desires. From infant to the adulthood mankind tend to taste the food along with their culture. The very first taste we get attracted as an infant is

1. Dahl, Roald. “James and the Giant Peach”. New York: Puffin, 2007. 2. Dahl, Roald. “Charlie and the Chocolate Factory”. New York: Puffin, 2016. 3. Alston, Ann and Catherine Butler. “Further Reading”. New Casebooks: Roald Dahl. Eds. Ann Alston and Catherine Butler. Basingstoke: Palgrave Macmillan, 2012. 4. Daniel, Carolyn. “Voracious Children: Who Eats Whom in Children’s Literature”. New York: Routledge, 2006. 5. Nodelman, Perry, and Mavis Reimer. “The Pleasures of Children’s Literature”. 3rd ed. Boston: Pearson Education, Inc., 2003. 6. The Family in English Children’s Literature. New York: Routledge, 2008. 7. Ashley, Bob, Joanne Hollows, Steve Jones and Ben Taylor. Food and Cultural Studies. London: Routledge, 2004. 8. Tal, Eve. “Deconstructing the Peach: James and the Giant Peach as Post-Modern Fairy Tale.” Journal of the Fantastic in the Arts 14 (2003): 265-276. 9. “The Unlikely Family Romance in Roald Dahl’s Children’s Fiction”. New Casebooks Roald Dahl. Eds. Ann Alston and Catherine Butler. Basingstoke: Palgrave Macmillan, 2012. 86-101. 10. Bradley, John. Cadbury’s Purple Reign: The Story Behind Chocolate’s Best-Loved Brand. Chichester: John Wiley & Sons Ltd., 2008. 11. Hemmings, Robert. “A Taste of Nostalgia: Children’s Books from the Golden Age- Carroll, Grahame, and Milne.” Children’s Literature 35 (2007): 54-79. 12. “Cowpie, gruel and midnight feasts: food in popular children’s literature”. The Irish Times, Nov 2017. 13. “What if Willy Wonka Was Your Dad? Roald Dahl’s Magical Parenting with Food”. The Salt, June 2017. ======Ms. Rajalakshmi M Ph.D. Research Scholar, University of Madras [email protected]

S. Snekha Sri, M.A., M.Phil., Assistant Professor V. C. Revathi, II M. A. English ======Food and literature bring pleasure to all human beings. Food is considered one of the greatest innovations of mankind. One cannot survive without food. Food is also a part of the culture. The taste of food is different in different cultures. Culture is identified on the basis of food too. Food is one of the essential parts of life. The nutritive content in food gives strength to all lives. But on the contrast, people are forced to adopt a culture in terms of food.

Indian society is different from all others. The food and culture of India bring out a unique place worldwide. Indian flavors are all much unique and Bengal food is one among them. Naturally cooking in the Indian culture is based much on women. Household chores, especially cooking food is especially associated much with women. Women consider cooking as one of the pleasures because she fills the hunger and happiness of her family.

Many diasporic writers mentioned the differences in culture and food in many of their novels. One among them is Jhumpa Lahiri born at London to Bengali parents and was brought up in the United States. Lahiri is herself an immigrant and her short stories particularly focused the marital differences, the disconnection between first and second generation as Indian immigrants. Lahiri’s works are much autobiographical with fictional elements and characters. She draws down her own experiences her parents experiences and which they were met with their relations or neighbuors, or where her parents have conveyed to her. Lahiri's characters move away to the new land by leaving culture and its traditions. Jhumpa Lahiri’s novel The Lowland brings out the importance of humanism and culture.

The Lowland is the story of Subash and Udayan born to Bengali parents and Subash is elder by fifteen months to his brother Udayan. Days passed and the two brothers were separated by the paths which they chose. Subash moved to the US and there he started to cook his own meal and in India Udayan joined the Naxalbari movement, it was a movement of armed peasants

Bijoli, the mother of Subash cooked and took care of the household. The culture of Bengali is to have complete meal every day and it must also fill for all the members of the family. Though the family was running in poverty, she had given much importance for the meal and is evident when she complained of the less quantity of the things purchased. “If their mother complained that he hadn’t brought back enough, He’d say, better to eat a small piece of fish with flavour than a large one without” (91).

Bijoli’s family had eaten and purchased what the culture had taught them. The purchasing of groceries was the duty of men and the cooking was of the women. “. . . he and Udayan had accompanied their father to shop or to pick up rationed rice and coal" (91). The culture of Bengal and most parts of the people in India consume meat, especially on holidays. "On Sundays, they bought meat" (92).

The culture and food of Bengali are one of the unique ones. Bijoli and Gauri cooked simple food. Gauri’s suffering is partly in cooking food and much in cooking with the coal it was the toughest job for her, who wished to pursue her education but culture being the main barrier she suffered much and was partly happy in reading books brought by her husband. Subash too at times hated western foods. He loved the food of his country. “he was ravenous for the simple meal, dal, and slices of fried bitter melon, rice, and fish stew. Sweet Pabda fish from the river, their . . .” (109). It was the women who cooked and also served the food. Men even if they wished they were not allowed to do so. “His mother ladled the dal onto his rice” (110).

Gauri who lead a happy life would find it difficult to sit in front of coal, kerosene and dung patties. This was also one of the reasons for Gauri's lack of interest in cooking even with the help of her mother-in-law. It is observed that the smoke would affect many women and cause breathing problems which would affect the future generations too.“Thick smoke stang her eyes, blurring her vision as she fanned the flame” (354).

On the contrast, Subash cooked his own meal against his cultural norms. His mother would have denied and condemned him for she believed it is women who had to cook foods. He cooked in the Rhode Island and also share with his friend. He liked cooking for the taste of US did not suit him. “Most nights Richard was out at dinnertime, but if he happened to be home he accepted Subash’s invitation to share a meal, . . . Subash cooked curry and boiled a pot of rice” (49). During a conversation with Gauri, it can be completely known that he cooked his own food. "Is there a mess hall? No. Who cooks for you, then? I do” (117). These two incidents prove the cross cultural difference. How was against his cultural norm. but he liked his own cooking “You’re staying at the International House? I preferred a place with a kitchen. I wanted to make my own meal” (45). Professor Narasimhan being an eastern born and brought up had helped his wife in the western land. he cooked dishes and also invited subash to dine with them. “I’ll make you my yogurt rice on of these days, Narasimhan called out” (46). Men too cook at times and is evident through the incidents in the novel.

Nutritive value is important for all human on this earth and especially to the women around the world. But the culture had denied few food to Gauri during her gestation period. This is very harming and being a woman with a baby this would affect both. She was made to cook when she likes to study, was forced to eat only very few dishes which would make her and the baby weak. She must be cared by giving good and healthy intakes. The culture had stopped Gauri from eating fish and this blind attitude would result in weakness of the mother and child. Food is common to all but the restrictions laid on a pregnant widow lady would bring hatred towards culture. The humans framed the rules to follow the customs and traditions and had made it for their own wish not barring the people who get affected through the wrong belief of culture. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. Snekha Sri, M.A., M.Phil., Assistant Professor and V. C. Revathi, II M. A. English The Denial of Food and the so called Cultural Norm in Jhumpa Lahiri's The Lowland 193 “Is it because of my parents that you're not eating fish?” (112). Their parents are the great holders of culture and it had made them neglect nutritive foods to the widow who was carrying.

One cannot live a long life without consuming food and it must also be of a balanced one for good health. The culture must not be brought to intervene between the food and consumers. Culture portrays a group and must not be the factor to put down the group. Cooking being the essential one and is a fine art in the hands of women. The men of the household can help by lending their hands to women to withstand the smoke and the barriers in cooking. The denial and the cooking which are associated with women should be broken off and culture can be reframed as a good one suiting all. ======Works Cited

Lahiri, Jhumpa. The Lowland. Random House, 2014. Verma, Sudha. Anthology of Indian Women Writers in English. Cybertech publication, 2013. ======S. Snekha Sri M.A., M.Phil., Assistant Professor Department of English Periyar University Salem-11 Email Id: [email protected] Contact no.9443773300

V. C. Revathi II M. A. English Periyar University Salem-11 Email id: [email protected]

======Fruits form an integral part of food for all the living beings. Fruits are of various sizes, shapes and colours. Cultivation of a particular fruit depends on the climatic conditions and the soil wealth of that area. The word fruit derives from the Latin word ‘fructus’, which means ‘enjoyment ‘, ‘proceeds ‘, ‘profits’, ‘produce’, ‘income’, etc.

This paper tends to present the symbolic significance of some selected fruits referred in the Holy Bible. The Holy Bible is the word of God and it comprises of 66 books in it. It is divided into The Old Testament consisting of 39 books and the New Testament consisting of 27 books. The Old Testament dates from the day of creation of the world to the time before the birth of Jesus Christ. It is about the history of mankind especially of Israelites, songs, lamentations and prophecies. The New Testament consists of the four Gospels about the birth, teachings, crucifixion and resurrection of Jesus Christ, the spread of gospel by his disciples, the epistles of St. Paul and other disciples and the book of Revelation about the last days.

The word fruit appears almost 72 times in the Bible. It appears first in the book of Genesis as “Then God said, “Let the land produce vegetation: seed bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds.” And it was so.”(Genesis 1:11). The word ‘fruit’ appears last in the Bible in the book of Revelation as “On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of nations. No longer will there be any curse.” (Revelation 22: 2, 3)

God created Adam and Eve and put them in the Garden of Eden and commanded them not to eat the fruit of the tree of the knowledge of good and evil. But satan came in the form of a serpent and deceived them. Eve saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate and gave some to her husband and he too ate. Thus, man disobeyed God, his creator and sin entered the world. Man lost the glory of God and was destined to be cursed forever. “To Adam he said, “Because you listened to your wife and ate the fruit from the tree about which I commanded you, Cursed is the ground because of you; through painful toil you will eat of it all the days of your life.” (Genesis 3:17).

God drove Adam and Eve out of the Garden of Eden and placed cherubim and a flaming sword flashing back and forth to guard the way to the tree of life. That is the most pathetic and

tragic event in the history of mankind. Man can lose anything in this world but not the favour of his Lord. Once he loses the love of God everything is lost.

However, God is all merciful. Though not mentioned in the Bible, it makes me think that when Adam was chased out of the Garden of Eden, maybe he would have turned to God with a pathetic look, asking if there could be any way of redemption for him. And God, the Almighty and the perfect embodiment of mercy, melted for Adam whom He created in his own image; God would have told him that there is a way and the only way for redemption of mankind – that is, He (God) himself will come in flesh in the form of man and will shed His blood and through that is the salvation to mankind. That is the reason, from the time of Adam the ‘Messiah’ was expected to be born of a virgin. As Isaiah, the prophet tells, “Therefore the Lord Himself will give you a sign; The virgin will be with child and will give birth to a son, and will call him Immanuel.”(Immanuel means God with us). (Isaiah 7:14). And the prophecy comes true by the birth of Jesus to Virgin Mary. When Gabriel, the angel of God appears to Mary, he tells, “Do not be afraid, Mary, you have found favour with God. You will be with child and give birth to a son, and you are to give him the name Jesus. He will be great and will be called the Son of the Most High” (Luke 1: 30-32).

And Jesus when he preaches, says that “I am the way, and the truth and the life. No one comes to the father except through me.” (John 14:6). Through the crucifixion of Jesus Christ is the salvation to mankind. The blood of Jesus cleanses the sins of those who repent and pray to him. Thus, the sin that led to the curse was removed by the blood of Jesus Christ and there is no more curse as in Revelation 22:3.

Other fruits mentioned in the Bible include apples, dates, figs, grapes, almonds, olives and pomegranates. The word apple appears nearly 11 times in the Bible. Apples (Scientific name - Malus pumila) are high in protein, vitamins, carbohydrates and fibre. They give energy, stimulate weight loss, balance the blood sugar levels, strengthen one’s immunity power, improve brain function, lower cholesterol and strengthen teeth and gums. In Solomon’s Song of Songs the Beloved wants to be comforted and refreshed with apples as she is sick of love. (Song of Songs 2:5) and the lover compares the fragrance of the breath of his beloved to that of apples. (Song of Songs 7:8). In Proverbs 25: 11, a word aptly spoken is compared to the apples of gold in settings of silver. Apples with their red alluring colour are symbolic of temptation, immortality and knowledge.

Figs (Scientific name -Ficus carica) are mentioned in nearly 52 places in the Bible. Figs are rich in calcium and have good content of fibre. They control cholesterol and lower blood sugar. They are symbolic of national wealth, prosperity, well-being and security. God promised the Israelites a land of all wealth. Moses tells his people, “For the Lord your God is bringing you into a good land – a land with streams and pools of water, with springs flowing in the valleys and hills; a land with wheat and barley, vines and fig trees, pomegranates, olive oil and honey.”(Deuteronomy 8:7-8). Prophet Jeremiah in his vision sees two baskets of figs- one basket of good figs (first ripe) and other basket of bad figs, that could not be eaten. The good figs symbolise those Jews who were

good and obedient and have found favour in the eyes of the Lord and the bad figs symbolise those who disobeyed God and are put to the wrath of God.

Dates (Scientific name - Phoenix dactylifera) have been a staple food from ancient times. Dates can be eaten just like that when ripe or can be made into a syrup or juice. Dates are highly nutritious, and they contain in them energy carbohydrates, sugar, dietary fibre, proteins, vitamins and minerals like calcium, iron, magnesium, manganese, phosphorus, potassium, sodium and zinc. The first reference to the date palm in the Bible is when the children of Israel enter the desert after leaving Egypt. “Then they came to Elim, where there were twelve springs and seventy (date) palm trees and they camped near the water.” (Exodus 15:27). Dates symbolise fertility and sweetness in life. Psalm 92:12 considers the righteous people to flourish like a palm tree and in Song of Songs 7:8, the lover tells, “I will climb the palm tree, I will take hold of its fruit”. Here it symbolises uprightness and victory.

Almonds (Scientific name - Prunus dulcis) are referred nearly 8 times in the Bible. Almonds are considered to be a delicacy and are eaten all over the world. Almonds contain proteins, vitamins, calcium, magnesium, potassium, riboflavin and fibre. It is a low glycemic index food. In Genesis 43: 11, the almond is described as ‘one of the best fruits ‘and Israel asks his sons to carry with them some of the best products of their land to Egypt to be given to Joseph. Almonds are symbolic of resurrection as we see in the blossoming of Aaron’s dry staff. “The next day Moses entered the Tent of the Testimony and saw that Aaron’s staff, which represented the house of Levi, had not only sprouted but had budded, blossomed and produced almonds” (Numbers 17:8). God uses almond as a symbol of his watchfulness in Jeremiah 1:11,12. “The word of the Lord came to me: “What do you see, Jeremiah?” “I see the branch of an almond tree, “I replied. The Lord said to me, “You have seen correctly, for I am watching to see that my word is fulfilled.” The Hebrew name for almond is ‘Shakeid' which means to wake or watch and it is symbolic of new beginnings and God’s watchfulness. Almond blossoming is also an apt symbol of old age, with its silvery hair and its barren and unfruitful condition.

Grape (Scientific name – Vitis vinifera) is mentioned nearly 43 times in the Bible. Grapes are highly nutritious, and they contain in them potassium, vitamins C, A and K, pyridoxine, riboflavin, thiamine, carotenes and B-Day complex. Noah is the first recorded human being to grow grapes in the Bible. “Noah, man of the soil, proceeded to plant a vineyard. When he drank some of its wine, became drunk and lay uncovered inside his tent.” (Genesis 9:20-21). In Genesis 19: 30, Lot’s two daughters make him drink wine and lay with him so that they can become pregnant and have children; Lot was completely unaware of what happened because of the effect of drinking wine. Here wine, that is got from grapes, is symbolic of a seductive element. It seduces and makes people lose their consciousness. However, it has been consumed with great love and applause from ancient times. In Judges 9:13, wine is considered to cheer both Gods and men. Genesis 14:18 tells that Melchizedek king of Salem brought out bread and wine to Abraham. The lover in Solomon’s Song of Songs compares his beloved’s breasts to clusters of grapes. (Song of Songs 7:7). Raisins, (dried grapes) are also widely used either stored or as pressed cakes. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. A. Rosilda Manju, Assistant Professor Symbolic Significance of Selected Fruits in the Holy Bible 197

In the New Testament, wine was used during the Passover and Jesus Christ used it with unleavened bread in the last supper with his disciples. He used the bread as a symbol of his body and wine as the symbol of his blood, thus foretelling his death by crucifixion the next day. Christianity believes that Jesus Christ is the son of God and if a person repents for his sins, and prays to Jesus, his sins are cleansed by the blood of Jesus Christ and this leads to the salvation of his soul. Jesus' first miracle of changing water into wine in the wedding at Cana in Galilee is symbolic of an ordinary life being made precious by God’s power. Wine has symbolic connection with victory, wealth, abundance, transformation and fertility. Finally, the harvest of grapes in Revelation chapters 16 and 17 is understood as symbolic of God’s judgment against the wicked and the people of disobedience.

Olive (Scientific name – Olea europaea) is mentioned nearly 56 times in the Holy Bible. Olives are highly nutritious, and they contain in them vitamins, amino acids, oleic acid, polyphenols and minerals like sodium, potassium, magnesium, iron, phosphorous and iodine. Olives balance the blood pressure and cholesterol in human body, improve the immune system, and enhance the reproductive system. Olive can be eaten raw when it is ripe as fruit or it can be stored for many days submerged in liquid or refrigerated. Olive oil is also used for many purposes. In the Bible, Olive oil is used widely for the anointing of kings and priests. King David in his Psalms refers to this as “You anoint my head with oil; my cup overflows. Surely goodness and love will follow me all the days of my life, and I will dwell in the house of the Lord forever.” (Psalms 23: 5,6). Olive oil here is symbolic of the Holy Spirit who leads the children of God. When a person is anointed with Holy Spirit, goodness and love will follow him all the days of his life and will take him to his eternal abode, that is, the Heaven. In Exodus 27: 20, God tells Moses, “Command the Israelites to bring you clear oil of pressed olives for the light so that the lamps may be kept burning.” Olive oil symbolically forms an offering to God here. In Genesis 8, Noah sends a dove to find out if the water in the land has dried up. “When the dove returned to him in the evening, there in its beak was a freshly plucked olive leaf! (Genesis 8: 11). Olive is a symbol of peace and victory. It also signifies the goodness of love and charity.

Pomegranate (Scientific name -Punica granatum) is mentioned nearly 33 times in the Bible. Pomegranates contain in them ample amounts of vitamins (A, B, C, D, E), proteins, carbohydrates, dietary fibre, sugar, minerals like calcium, iron, magnesium, phosphorus, potassium, sodium and zinc. Pomegranates are good for the prevention of cancer, arthritis, heart disease, Alzheimer’s disease, etc. It improves sexual performance and fertility. It lowers blood pressure and fights off infection. Pomegranate has a rounded shape with a thick and reddish husk. The fruit is full of seed, each seed surrounded by a little pulp. There is a structure of a royal crown in the top of the fruit. God commands Moses to make pomegranate shaped structures in the robe of Aaron and also in the tent of Testimony. King Solomon also used the structure in the construction of the temple for the Lord. In Song of Songs, the lover goes to see if the pomegranates were in bloom. (Song of Songs 6:11). Pomegranates are symbolic of fruitfulness, fertility, blessing and prosperity. It symbolizes royalty with its crown like structure and royal colour. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. A. Rosilda Manju, Assistant Professor Symbolic Significance of Selected Fruits in the Holy Bible 198

Finally, Galatians 5: 22 says, “The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.” If only the world is adorned with these fruits of the spirit, the world will become a paradise in itself. ======References

The Holy Bible, New International Version, The Bible Society of India.

https://en.wikipedia.org/wiki/Apple_(symbolism) https://www.biblestudytools.com/dictionary/apple/ https://en.wikipedia.org/wiki/Figs_in_the_Bible https://www.oneforisrael.org › Videos & Articles › Israel https://www.biblestudytools.com/dictionary/fig/ https://www.biblestudytools.com/dictionary/dates/ https://www.oneforisrael.org › Videos & Articles › Israel https://classroom.synonym.com/significance-almonds-old-testament-5938.html https://www.biblestudytools.com/dictionary/almond/ https://jesusway4you.com/2016/03/30/bible-signs-and-symbols-grapes/ www.keyway.ca/htm2001/20010403.htm https://www.biblestudytools.com/dictionary/olive/ https://www.myolivetree.com › Blog › Biblical https://en.wikipedia.org/wiki/Pomegranate https://www.oneforisrael.org › Videos & Articles › Israel ======Dr. A. Rosilda Manju Assistant Professor, Department of English Emerald Heights College for Women Finger Post, Ooty - 643006 Email: [email protected]

Dr. V. Sangeetha S. Dhivya, II M.A. English Literature ======Food is an essential part of human life as shelter and clothing and it is necessary for survival. A person’s basic drive for food is to satisfy hunger because it gives the required energy for all kinds of human activities like growth, repair and reproduction. Food acts a tension reliever too. Different levels of food consumption help people to feel free from loneliness, boredom, anger and frustration. Moreover, food is interlinked with the physical, economic, psychological, intellectual and social activities of a person. Therefore, nothing could be possible without food because it makes human beings to stay strong and be active in day to day life. “One cannot think well, love well, sleep well, if one has not dined well” (Woolf 14).

The importance of food in making human beings to stay healthy is well expressed in the novel The School of Essential Ingredients by Erica Bauermeister. The entire story progresses with ‘food’ as its centre which is expressed through the character Lillian and her eight students of the cooking school. The common theme of the novel is the ability of food and cooking in connecting people together. Through this novel, Erica suggests that the act of cooking gives opportunity to people to stay focused, which people miss in their day to day life. She also adds that those who pay attention to their senses are leading a fulfilled and a happier life. Through her evocative cooking terms, Erica Bauermeister has added flavours to her characters in the novel and to the reader’s appetite.

The emotions of Erica Bauermeister in describing ‘food’ has helped her to describe the characters in the novel. For example, the character Lillian sees that the softness and warmth of the cookies satisfies the need of the human beings than the food which is crisp and cooled. Erica also adds that the spices are the carriers of emotions and memories and it plays a vital role in generating the reactions of the people towards their fellow beings. “She discovered that people seemed to react to spices much as they did to other people, relaxing instinctively into some, shivering into a kind of emotional rigor mortis when encountering others” (Bauermeister13).

Food is considered as a natural healing substance which is proved in the novel through the character Lillian. Lillian has a strong belief in food as some people have in religion. After the death of her father, Lillian’s mother hid behind the pages of a book. During that time, Lillian discovered that a perfectly prepared dish and a few ‘essential ingredients’ has the ability to bring her mother back to reality. So, Lillian with the help of Abuelita, who is the owner of the grocery shop treated her ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. V. Sangeetha and S. Dhivya, II M.A. English Literature Healing Power of Food in Erica Bauermeister’s The School of Essential Ingredients 200

mother’s illness by giving her potatoes, adding milk chocolate in coffee and apple in her meal. Gradually, Lillian started the cooking school and restaurant. Her students brought their complicated lives to the class and got healed with the help of food.

The students of Lillian’s cooking school include Claire, a young mother who struggles with her family conditions; Antonia, an Italian kitchen designer who is struggling to adapt to American life; Tom, a widower who lost his wife because of breast cancer; Isabelle, who suffers from short- term memory; Carl and Helen, a married couple whose union seemed to be a surprise to the other students in the class; Chloe, a young woman who is working as a busser at the restaurant and Ian, a computer programmer who is socially isolated. Chef Lillian’s flavours and techniques in creating new dishes transformed the lives of her students because she has made food as a solution and a source of diversion for her students’ problems.

Isabelle, who suffers from short-term memory loss in her old age got recovered from her illness when she consumed the nourishing and delicious food from Lillian’s restaurant. Claire acquired the ability to take control of her life and herself while preparing the crab dish. In the same way, the lessons on baking cake brought back Helen’s memory that helped her to join with her husband.

Food heals not only the body but also the mind. In the novel The School of Essential Ingredients, kneading a dough is compared to swimming and walking, which keeps part of the mind busy and allows the rest of the mind to go anywhere it wants or needs to go. The art of cooking teaches the lesson that the simple things can become an extraordinary one if it is prepared with great care. Cooking comforts not only the people who cook but also the people who taste the cooked dishes. The food cooked by a loved one for someone special exhibits the love and care shown for their fellow beings. Thus, food helps to create bonding between people which is similar to the union that happens in Lillian’s cooking school.

The characters in the novel has entered the cooking school for various reasons and they find there the ‘essential ingredients’ that help to change their life and analyse what they lack in their life. Thus, it proves that food acts as a medicine for people in day to day life.

Many people in the world are eating just to fill their stomach and satisfy their hunger, without taking care to choose the right food. The right choice of food gives energy and vitality to a person. So, the food should be a nutrient rich one. “The food you eat can be either the safest and most powerful form of medicine or the slowest form of poison” (Wigmore 9). Eating food either heals or harms a person. But harmfulness of the food too can be avoided by consuming right quality and quantity of food. Thus, food should be eaten as a medicine from the early years of life otherwise medicine should be eaten as food during the last years of life. ======

Works Cited

Bauermeister, Erica. The School of Essential Ingredients. Berkley Books, 2009. Wigmore, Ann. The Hippocrates Diet and Health Program. Avery Publishers, 1909. Woolf, Virginia. The Room of One’s Own and Three Guineas. Oxford University Press, 1992. ======Dr. V. Sangeetha Professor and Head Department of English Periyar University Salem 636 011 [email protected]

S. Dhivya II. M.A. English Literature Periyar University Salem 636 011 [email protected]

Salma, A. S., Guest Faculty ======Food has a universal appeal that won it a prominent place in literature. Food literature is now a popular genre. It is usually said that literature reflects society. This reflection is more vivid, when it comes to food literature because food reflects culture and mode of living in a better way. “... to write about food is to deal with the most important and most basic of human needs and desires.” (Schofield 1)

This paper is entitled Haute Cuisine of Memories: A Reading of Anita Nair’s Alphabet Soup for Lovers. Haute Cuisine is a French culinary term which literally means high cooking. “It is characterised by meticulous preparation and presentation of food.” (Haute Cuisine). Anita Nair in this novel makes the narrator and cook, Komathi, prepare and present her memories, induced by different food, she comes about in the kitchen. Komathi the main narrator of the novel presents memories about Lena her mistress, Lena's husband KK, the actor and lover of Lena, Shoolapani, Komathi's partner Raghavandra. The role of food here, is that of a trigger that evokes memories. Secondly, the role of food as an aid in learning is analysed. Finally, the position of food as a mode of communication is studied.

Food is reminiscent of persons, events, places or a certain period in life. This relationship is mutual, as sometimes, people or events can evoke memories about food. That is how Kerala reminds one of Sadya, Tamilnadu that of Pongal and North India that of Daal. Some adjectives used with food evokes different meaning. A homely food is expected to be traditional and pure. Bachelor cooking is something easy, that saves time and that uses minimum ingredients. Jane Lawson in her book Grub: Favourite Food Memories observes, “...it isn't just the food, it's the emotions attached to it” (Lawson 7) Thus food is a medium for recalling memories. What appeals more about a food is obviously the memories and emotions attached to it.

Each chapter of the novel is given the title of a food or an ingredient, in the South Indian cuisine and each of those title is in the alphabetic order. Thus, it becomes the alphabetic book and the memory book of Komathi, the narrator. The basic thread of the novel tells the story of Lena and her mechanical and loveless married life with KK and Lena’s love affair and elopement with the actor Shoolapani Dev. This is a common place theme of many novels. Telling this story by making food as a major theme is a different approach.

The first chapter is given the title Arisi Appalam. This dish made Komathi think about the nature of relationship between Lena and KK. She says they “are like store-brought appalam” (Nair 5). Their life lacks genuine flavours and it is an artificial one. Appalam brought to her memory, Lena, during her childhood, the day Komathi took charge of Lena's care and her decision to call Lena as Leema a portmanteau of Lena and Amma.

When Komathi saw a Badam, Shoolapani Dev, the actor came to her mind. He is not a familiar person to her. Except one time, she had seen him only from a distance. Hence she says, “... he is sheathed himself and it is impossible to peel of the covering”(Nair 18)

Komathi remembers Lena again, when she saw Cheppankizangu. She compares the nature of Lena with this tuber. “Take Leema. She pretends to be hairy, knobbly person when what she is, is plump and rounded. There is a huge reservoir of feelings within her, which she keeps hidden behind that stiff exterior.” (Nair 28)

In the chapter entitled Dungaarchutney a Marathi dish - she remembers her partner Raghavandra Rao. That is why she opted for Dungaarchutney to the commonplace Dosa. It is Raghavandra – Rayar, as Komathi calls him- who taught her to make this chutney and as she expected, their relation ended in heartbreak and she even forgot how to make the chutney.

Eeral or liver reminded Komathi of Lena's grandmother who is of the opinion that people love with the liver and not with the heart. Komathi quotes her words, “Without the liver we are nothing but a mass of flesh. So, it is with the liver we love.” (Nair 43)

In the chapter entitled Filter Kaapi, Komathi remembers how she made Filter Kaapi for Lena and KK, and how KK preferred filter Kaapito tea or instant coffee, thereafter.

Godumai took her back to the day she was rejected by a man who came to her as a part of a marriage proposal. Her aachi comforted and said that she deserves a Godumai dosa. The very memory of the “... godumai dosa, crisp yet chewy, sweet and salty, that burnt sweet smell of jaggery turning to syrup on a hot cast –iron tava...” (Nair 62), made her mouth watering and makes her forget ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Salma, A. S., Guest Faculty Haute Cuisine of Memories: A Reading of Anita Nair's Alphabet Soup For Lovers 204 the pain. Godumai dosa reminded her about how Lena and KK spoiled a tava, that her dosa ended up like a G instead of a being a perfect round.

Inji according to Komathi is the best thing to get rid of the irritation created by too much sweetness. That is why she decided to make inji kozambu for Lena, as she is in the over sweet world of Shoolapani. Inji reminded her of the oft asked question of Lena during her childhood, that why the fox in the story said that the grapes are sour just because he could not reach them.

The narrator learns her J through Jeera. It led her think about Lena. She loved to have jeera muttai than a toffee or chocolate.

Komathi learns K through Karuveppilai. She remembers the myths connecting Karuvepilai and women, that a woman should not touch it when she is bleeding. The progressive woman in Komathi comes to the front when she ask why a rapist or a murderer is allowed to touch this leaf. She also sees a probability for Lena being deserted by the actor, like a Karuvepilai.

Ladoo is the next food that made her go back to her memories. She thought about those days in which she prepared up to two hundred ladoos for Lena's first wedding anniversary, and it is impossible for her now. She doubts whether the ability to cook fade out with fertility when a woman gets aged.

Komathi shares the traditional belief that Muringakai increases libido. This obviously turned her thoughts to her partner Rayar. She remembers the day she made Muringakai Sambar and her Rayar made love to her. But Komathi came to the realization that a woman gets aroused only when she comes to know that her man loves her.

Rayar comes to her mind when she made Nande curry. It is not the curry, that made her think about him, but its smell that clings over there for much time. It is like the memories she keeps about her Rayar. They are still a part of her life even though the the relation is over. At present, that smell irritates her because it is now merged with the illicit relationship between Lena and the actor.

Komathi reminds of some rules about the dish Oorkai. It is somewhat similar to that of Karuvepilai. Oorkai is made out of large lemon called Narthanga Oorkai should not be made on Sunday, Tuesday or Friday. It should be made before moon disappears completely on Amavasi. A bleeding woman and a woman after being with a man should not touch it. Though these are the general beliefs, Komathi has only one rule concerning it. There should be no moisture and it should not be heated after it is seasoned.

It is a common experience of everyone that the most hated food items during childhood become one of the favourites when grown up. It is a lesson that food teaches everyone. During childhood what matters about food is its colour and taste. Slowly it is understood that its benefits are important. Pavakkai is such a food. Komathi remembers that Lena hated pavakkai not because of its ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Salma, A. S., Guest Faculty Haute Cuisine of Memories: A Reading of Anita Nair's Alphabet Soup For Lovers 205 bitterness but because she thought that it is a baby crocodile caught from the river. Later in life she devoured pavakkai juice just as she did with a glass of milk.

Komathi thought about Qollu or Horse gram and she remembered the moment she expressed her anger for Lena’s illicit relation with Shoolapani. When Lena came to know that Komathi is going to prepare a dish with Qollu, Lena expressed her dislike and Lena is startled to hear the unexpected reply from Komathi. It is Rava that made Komathi remember that unforgettable day in which her Rayar part with her, because of Lena.Rava evoked in her the memory of Kesari, the dish that Rayar hated the most. When Lena heard Rayar complaining about Kesari and calling it “baby’s vomit” (Nair 148). Lena felt sorry for Komathi and forcefully fed him all the Kesari in her plate. When Lena's mother came to see this, she interpreted the situation falsely and fired Rayar from there. Though Komathi pleaded, it did nothing good. Thus, Lena became a reason for the misfortune. Years after Komathi decided to make Kesari for Lena to seek her forgiveness for her harsh talk to Lena. “I'll make rava Kesari and when Leema comes for breakfast, I'll serve it to her. My Kesari will say, forgive me, better than words can.” (Nair 145). Food here is a language which is much more expressive than spoken language. In such cases food not only functions as a physical entity but they function as a series of expressions like that of apology, gratitude, request, love, etc.

Sora,is a river fish which gave Komathi an opportunity to go back to one of her memories in her childhood. Sora is believed to be good for lactating mothers and she remembers her father bringing it to her Aachi. As she does not like the fish, Komathi had it in plenty. She also remembers a movie they watched thereafter, that also about a Sora fish, which eats human beings. That led her to stop eating Sora. These are all presented as vague memories of Komathi related to the fish. Thayir reminded Komathi of her days after Rayar left her. She had a difficult sleep those days. She knew it is good to eat hot rice with Thayir, to induce good sleep. Another person comes to her mind is KK's mother who was an expert in making morukaachiyathu. Komathithinks, “She died a couple of years ago but her kashyamam and morukaachiyathu lives on.” (Nair 160)

Varak or the gold foil on a peda is closely connected with one of Komathi’s memories about Rayar. When she tasted the peda that Rayar gave her, after his bite on it, it tasted like nothing to her, but like his mouth.

Another sad memory is connected with Wendiyum or Fenugreek. For Komathi Wendiyum is reminiscent of her days after which she aborted Rayar's child. Lena’s mother prepared Uluvachoru for her to regain her strength after the abortion.

Komathi uses the letter X to explain the dangers of being lazy and complacent in kitchen, rather than for a food. She remembers some moments when KK, Lena or some other guest avoiding some dishes, saying that it is not cooked enough, or it does not taste as usual. It is then she became conscious about that fatal mistake she had made. She forgot to taste the dish. That is what the letter X reminds her. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Salma, A. S., Guest Faculty Haute Cuisine of Memories: A Reading of Anita Nair's Alphabet Soup For Lovers 206

Yera or prawns made her think about a question asked by Lena, when she was cleaning it. Lena asked her what she is thinking about. Komathi replied that her mind goes a trip without telling her, while cleaning prawns.

The final chapter is entitled Zigarthanda. It was a new experience for Komathi to have it. Before having it, after the compulsion from the part of Rayar, she had no idea about what it would taste like or what would it do to her. That is why Komathi used the metaphor of Zigarthanda to explain her uncertainty about the future life of Lena with Shoolapani after they eloped. Komathi was equally uncertain about what to expect from KK after hearing the news of elopement of his wife.

All these memories prove that food is not a mere appetizer, mouth filler or pass time, but it proves to be a strong medium to recall memories. Food also gives some lessons for life, they carry myths, superstitions and emotions. This particular novel presents food as an educator too, giving its narrator basic lessons in English language.

Appalam is her word to remember the letter A. She says, “I prefer the pleasing fullness of Arisi Appalam to the dull crunch of the A for Apple” (Nair 2). The B in Komathi’s alphabet book is that of Badam. C stands for the hairy dark Cheppankizangu. She cannot remember a D through Dosa because it reminds her of a folded Dosa, which is not good. That is why she opted for Daangar Chutney. E is for Eeral. F is for Filter Kaapi. G is for Godumai Dosa, because despite her hard work in taking out the Godumai Dosa from the tavaa little left there, and it looked like a G. H stands for Hayagriva, because for Komathi, Honey or Halwa does not sounds like an H. I is for Inji. J for Jeera. K can stand only for Karuvepilai in her alphabet book. L for Ladoo.Lena had made an M out of the Muringakai pieces Komathi had chopped and she decided that her M stands for Muringakai. N for Nande. O for Oorkai. P for Paavakai. Komathi clarifies her doubt that whether Qollu starts with Q or K and learns that Q is for Qollu. R for Rava. The Sora fish resembled the letter S, so her S is for Sora. T for Thayir. U for Uzunthu. V for Varak. W for Wendiyum. X stands for the dangers related to laziness in kitchen. Y stands for Yera and Z for Zigarthanda.

Komathi, thus gives completion to her alphabet book that contains A to Z. She makes it unique by giving a shade of memories to each the pictures in her book. She takes her own freedom in deciding which food should represent each letter. “I know the Zigarthanda should start with J, but this is my alphabet book. What is right for the world may not be right for me” (Nair 202).

Food is a language sometimes far more effective than words. Intonation and stress in the language of food, is the way in which the food is presented. Words and food, that comes out of love, taste good. So, what is Food for Komathi? Obviously, it is not only a tool in her profession as a cook neither is it a sustenance. It is indeed her world. It is her window to memories, her outlet to the world of progress and her language for expressing emotions. Thus, the novel views the concept of food from a different perspective. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Salma, A. S., Guest Faculty Haute Cuisine of Memories: A Reading of Anita Nair's Alphabet Soup For Lovers 207

Works Cited

Nair, Anita. Alphabet Soup for Lovers. Harper Collins Publishers, 2015. Schofield, Mary Anne, editor. Cooking by the Book: Food in Literature and Culture. Bowling Green State University Popular Press, 1989. “Haute Cuisine”. Wikipedia, 14 Nov 2018, en.wikipedia.org/ wiki/ Haute_Cuisine. Accessed 20 Nov 2016. ======Salma. A. S GUEST FACULTY DEPARTMENT OF ENGLISH B.J.M. GOVERNMENT COLLEGE, CHAVARA, KOLLAM KERALA-691583 [email protected]

======Introduction Food is an essential part of everyone’s lives. It gives us the energy and nutrients to grow and develop, be healthy and active, to move, work, play, think and learn. From ancient to modern times, we are aware of our food practices. We have varied varieties of food for each and every season. Some foods are meant only for men as well as some for women. The diet which men use are different from that of women. Women want to be fit and slim, so they always are fond of taking more fiber foods during their dieting, like green vegetables and fruits, whereas men want to be more strong to do every sort of heavy work, so they take many fatty foods.

This kind of dieting is practiced not simply in modern era. If we see history, men used to go for hunting and eat raw meats whereas women did plantation works and tended to eat vegetables. If we are born as women we have to be fit and slim, otherwise we may not get married and survive in this society.

Samah Visaria portrays the marginalization and suppression of fatty women through her character Madhurima Pandey in her book Encounters of a fat bride. This paper portrays how fatty women face problems in the society.

Fat Girls I always think why all the works including sculptures in our world portray women as thin. Does it mean to say women are frail or beautiful? Is that being fat means to say they are firm or ugly? Even in literature writings, it is hard to find fat female protagonists. There are all around restrictions for them including food. Being fatty does not solely depend on their food practices, but also on their genetic cause.

“I spent my whole single life trying to be thin just to find someone who’d love me once I got fat” -Stephanie Klein.

The Marginalization of Fatty Girls There is all around the world we could see the suppression and marginalization of fatty women in many fields. There won’t be any interconnection between knowledge and physique. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 D. Selva Abirami Analysis of Food and Gender Roles 209 But in many fields, they tend to select the members through their appearance not of their knowledge. Women are considered as the pleasure giving machine. If they want to shine in their fields, they not only want to improve their knowledge but also want to be fit. These kinds of restrictions are not for men in many fields. Because of these restrictions, women face many health and mental problems.

India is popular for dowry system. If the bride was overweight, then they have to give more dowry to satisfy the groom. But it’s not the big issue in the case of a groom. The groom may be of good or bad character, handsome or ugly, black or white, thin or overweight but that won’t be a matter for concern. But the bride should be thin and beautiful. If they were not, then they have to do many workouts which their body couldn’t tolerate. They have to be in heavy dieting, here I mention heavy diet not healthy diet. The groom and their family need only thin and beautiful bride not healthy and chubby bride. Because of satisfying their future fiancée and his family, all the women will undergo this challenge. This leads them to face many physical problems in their future.

Even they don’t have liberty to eat foods as of their choice. Before they order their food, they have to think of their work place and about the society. Though they are intellectual and positive attitude women, others commenting on their physique make them to think inferior. They will feel mentally ill and become frail both at their work place and at home.

“If any female feels she needs anything beyond herself to legitimate and validate her existence, she is already giving away her power to be self-defining, her agency.” - Bell hooks, Feminism is for everybody

Samah Visaria and Her Story In the novel, we could see the general struggle of fatty women through the character of Madhurima who is 25-years-old with 93 kg weight. In India there has been the age limit for both the gender to get marriage. For girls they have to marry before the age of 25. But Madhurima didn’t get married because of her overweight. For her surprise Harsh accepts to marry her; she thought that he may be an alien or homosexual. The topic of dowry also began. A car was bought, with the plan to be given to the boy. Talks, between the parents seemed never to end. And so, the engagement is broken off by Madhu, when she does find out about the dowry.

Anyway, with time comes calm in Madhu’s life. She begins her own journey and discovers many things. But most important she does find love in Harsh. She may have rejected him before, but now with knowledge and insight gained, she loves him. Where once both

Despite her many accomplishments, society will still limit her being called a “lovely, sweet girl. Fair complexion. Big eyes, healthy figure, heavy chest, long hair. Respectful, graduate”. These words are ones that her grandmother used to describe her on her matrimonial profile.

“You’re not too fat. You’re not too loud. You’re not too smart. You’re not unladylike. There is nothing wrong with you.” – Jessica Valenti, Full Frontal Feminism

The Lessons from Madhurima’s Life The most important thing from this story is that none of us is perfect. Nothing is perfect. We can dream about perfect clothing, romances, because we need everything perfect in our life. Madhurima also wanted romance, a perfect figure, a perfect life. But once she realized that not having a slim waist doesn’t undermine her worth, she is happy. As of her, grass will always be greener on the other side of all our lives.

“The only way for a woman, as for a man, to find herself, to know herself as a person, is by creative work of her own.” -Betty Friedan, The Feminine Mystique

Conclusion Encounters of a fat bride exposes the struggles facing by the fatty women in the society. Every woman is physically weak and mentally strong than that of men. Everyone can’t be perfect in all the way. We shouldn’t judge the book by its cover likewise the fatty women always won’t be firm or ugly. There is no interconnection between physique and knowledge. we shouldn’t be judgmental in our physique. Life is given by God. All human beings have the rights to live, eat of their wish. We should live our life in healthy and happy manner. The external flaws won’t judge our nature. The pure heart and helping mind are important to shine in our life. I conclude by saying that life is that one lives as you wish, not to impress others. There is difficulty to live as you are. So, don’t change your character or physique for anyone. No one can’t play the role of yours. So be you always with all positivity. ======

Samah Visaria. Encounters of a Fat Bride, Random house Publishers India Private Limited, June 28, 2017 https://www.nypl.org/blog ======D. Selva Abirami Bharathiar University Coimbatore [email protected]

J. Gangapriyadarshini, Research Scholar ======Introduction The Elizabethans had three main meals a day like us. Breakfast was eaten earlier in the morning, usually between 6 to 7, dinner at midday, and supper between 5 to 8 evening. The kinds of food eaten depended very much on wealth and status. Poor people, in general, had humble and unvaried diets, whereas the rich of Elizabethan England ate well and enjoyed all kinds of meat, including beef, pork, lamb, mutton, bacon, veal, and deer, and fancy fowl such as peacock, swan, and goose. Their diet also included freshwater and sea fish, which included the varieties such as salmon, trout, eel, pike, and sturgeon, and shellfish such as crabs, lobsters, oysters, cockels and mussels. For the poor, bread was the ideal food and it would be eaten with butter, cheese, eggs, and pottage. Poor people could not afford much red meat, like beef or pork, so tended to eat white meat, like chicken, rabbit or hare, and birds they could catch like blackbirds or pigeons. As Queen Elizabeth made a law in 1563 that compelled everyone to eat fish on Wednesdays, Fridays and Saturdays, hence the poor also regularly ate fish. This law was made to support the fishing industry.

Popular Recipes of Shakespearean Age As water was considered unsafe to drink, the Elizabethans drank ale instead. Even children drank ale as it was not very strong. Strong ale was reserved for times they wanted to make merry! The rich drank ale too, but also wine, which was very expensive. Popular wines were claret, malmsey, and sack. They drank milk of sheep as well as cow, but was mostly used to make butter, cream, and cheese. As well as a good meal, the Tudors were fond of desserts. They enjoyed pastries, tarts, cakes, cream, custard, and crystallized fruit and syrup. The rich, who could afford to buy sugar, were very fond of sugary desserts, so much so that their teeth turned black! In fact, having black teeth became such a status symbol that people would deliberately blacken their teeth, so it looked like they were rich enough to buy sugar! Marzipan, known as marchpane, was also popular. For special feasts, or banquets, the rich would have all kinds of novelties made out of sugar and marzipan, such as animals, birds, fruits and baskets. They would also sometimes have wine glasses, dishes, playing cards, and even trenchers made out of a crisp modelled sugar called sugar-plate.

Food as a Status Determinator ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 J. Gangapriyadarshini, Research Scholar Shakespearean Recipes 213 The food eaten by people always differentiate them by their status. Even today wealthy people prefer to eat variety "Thali"(multiple food items) but the downtrodden people mostly have a simple food, mostly a single recipe for the whole day. The same situation prevailed even in the Elizabethan era and it was well depicted by Shakespeare in his plays. Poor people in Elizabethan Age had a humble and unvaried diets with lot of vegetables, whereas the rich people enjoyed all kinds of meat, soup, starters, expensive fruits and desserts.

Feast is a huge and delicious meal served in a party or celebration. Probably, the word feast and its description in Shakespeare's plays portrays the grandeur of Elizabethan kitchen and its food recipes. There are at least 2000 culinary references in his works and the word "feast" is mentioned in more than 100 places. "The Winter's Tale" helps us to know the entire food style of the Elizabethan age.

The delicious food recipes mentioned in Shakespearean plays depict the culture and identity of the people of that age. Among the delicious food recipes, this paper deals with the following recipes and its usage and impact in the society. They are: Shrewsberry Cakes, Gooseberry Foyle, Periwinkles, Marchpane, Posset, Sallet, Warden Pies and Junkets.

Shrewsberry Cakes A Shrewsbury cake or Shrewsbury biscuit is a classic English dessert named after Shrewsbury, the county town in Shropshire. It is prepared from dough which contained sugar, flour, egg, butter, dried fruit and lemon zest. Shrewsbury cakes were served as dessert.

In Twelfth Night, Sir Toby Belch mentions about the Shrewsberry Cake as: "Dost thou think, because thou art virtuous, there shall be no more cakes and ale?"

Usage of cakes mentioned by Sir Toby is believed to be Shrewsberry Cakes. William Congreve mentioned Shrewsbury cakes in his play The Way of the World in 1700 as a simile.

Gooseberry Foyle A fool or Foyle is an English dessert. Traditionally, fruit fool is made by folding pureed stewed fruit (traditionally gooseberries) into sweet custard. Modern fool recipes often skip the traditional custard and use whipped cream and adds a flavouring agent like rose water. The origin of gooseberry fool dates back to the 15th century. The reason why the word "fool" is used as the name of this fruit dessert is unclear. Several authors derive it from the French verb fouler meaning "to crush" or "to press".

In Henry IV Part 2, Falstaff will declare, ... all the other gifts appertinent man, as the malice of this age shapes them, are not worth a gooseberry.

Though this recipe is mentioned only once in Shakespeare's plays, gooseberry fool is depicted as an excellent Elizabethan dessert. Periwinkle Periwinkle is zoologically, a small marine snail which belongs to the family Littorinidae. Periwinkles are widely distributed shore (littoral) snails, chiefly herbivorous, usually found on rocks, stones, or pilings between high- and low-tide marks; a few are found on mud flats, and some tropical forms are found on the prop roots or mangrove trees. Of the approximately 80 species in the world, 10 are known from the western Atlantic. The common periwinkle, is the largest, most common and widespread of the northern species. It may reach a length of 4 centimetres, is usually dark gray, and has a solid spiral (turbinate) shell that readily withstands the buffeting of waves.

In As You Like It, Orlando states: "Of a snail!" (IV.1).

According to Shakespeare, Periwinkles were likely cooked up and served as a kind of starters/snack.

Ambergis Mistress Ford in Merry Wives of Windsor (II-1) states about someone having lied to her, but she talks about ambergris indirectly when she says,

What tempest, I trow, threw this whale, with so many tuns of oil in his belly, ashore at Windsor?

Ambergis is whale vomit. That’s right. The Sperm Whale tosses his lunch, and it was used in Elizabethan England to season their food There’s a huge industry around ambergris, with the rare Sperm Whale secretion being used for perfumes and could also be used to dilute alcohol.

Marchpane A highly-decorated disc of marzipan, typically about 1in thick, supported on a wafer or thin cake base. Since its heyday in the 16th and 17th centuries it seems that the cake base has got thicker while the marzipan has thinned, so that Marchpane has transmuted into the iced fruit cake.

"Away with the joint-stools, remove the court-cupboard, look to the plate. Good thou, save me a piece of marchpane; and, as thou lovest me, let the porter let in Susan Grindstone and Nell."(Act I Scene V)

Marchpane was a popular dessert item, often involving almonds ground into a flour, made into a paste, and used as a kind of pie with various fruits.

Posset From 16th-century and later sources, it is known possets are generally made from lemon or other citrus juice, cream and sugar. ... The word "posset" is mostly used nowadays for a cold set dessert based on the 16th century version of the drink, containing cream and lemon, similar to syllabub. According to Shakespeare, Posset is another dessert. This one is mentioned four times in Shakespeare’s works, especially, this invitation from the Page in the "Merry Wives of Windsor":

Yet be cheerful knight: thou shalt eat a posset to-night at my house; (Act V Scene 5) is the most notable one.

Posset was often flavored with Ambergis. Posset is made with sugar, eggs, and white wine, all combined into a type of pudding.

Sallet While tracing the history of Salad/Sallet, it is found that originally it was enjoyed by ancient Romans and Greeks. As time progressed, salads became more complicated. Recipes varied according to place and time. The basis for the word salad is 'sal', meaning salt. This was chosen because in ancient times, salt was often an ingredient used for dressing a dish. The most popular salad in the days Queen Elizabeth is the Salmon Sallet as everyone was required everyone to eat fish. It was made by mixing onions, violets, and salmon to make a “salmon sallet.”

Sallet is mentioned in Shakespeare’s plays three times, with the most favorable review of sallet coming from Jack Cade in "Henry VI Part I":

"I climbed into this garden, to see if I can eat grass, or pick a sallet another while, which is not amiss to cool a man’s stomach this hot weather. And I think this word “sallet” sallet, my

Junkets During the Tudor period, preparation of gelatin was hard to prepare. It was used for the preparation of delicacies like jellies, and junket, were prized culinary items. Baptista Minola in "The Taming of the Shrew" has mentioned junket as a dessert during a wedding: Neighbours and friends, thou bride and bridegroom wants For to supply the places at the table, You know there wants no junket at the feast. (Act III Scene 2)

Junket, a type of jam, was popular and well liked and is made by mixing gelatin, sugar, and cream then molding the mixture into a wine glass to make a wobbly dessert not unlike jello or more closely resembling flan.

Conclusion If we analyse Shakespeare’s plays, we could find that the Tudor period of history contains a wide variety of fun culinary surprises from junkets to snails that is delightful both for the food enthusiast as well as the brave adventurer. Through the plays of Shakespeare, it is well known that people in the pit were munching on walnuts, hazelnuts, plums, cherries, peaches, and raisins, as well as mussels, periwinkles, and cockles. The upper classes, ensconced in the balcony, chowed down on crabs and sturgeon steaks, along with less common fruits like peaches and figs. Most of the people consumed Oysters, which in Shakespeare’s day were dredged out of the Thames and considered a staple food of the poor. Shakespearean plays are the visual portrayal of knowing about the Elizabethan food. It is the place where we come to know "to feast or not to feast" in which the word wine is mentioned in 26 out of Shakespeare’s 37 plays. ======

References 1.The Food of Love: A Taste of Shakespeare in Four Seasons by Alan Deegan 2. Francine Segan’s Shakespeare’s Kitchen.

======J. Gangapriyadarshini, Research Scholar Periyar University College of Arts and Science Mettur Dam, Salem Dt., [email protected]

Dr. T. Latha, M.A., M.Phil., Ph.D., Assistant Professor ======Introduction Postmodern literature has been greatly influenced by food images and the usage of food as a metaphor. Theme of food takes a major role in Literature especially in women’s writings. In ancient literature, theme of food is used to show the manifestation of togetherness. On the contrary the theme of food in contemporary literature is used to show emotions, character of a person and personal vengeance. Food image also shows one’s emotional, psychological and social disorders. Food symbolises identity and culture. Food is essential to life. No one can survive without food. In Shakespeare’s Twelfth Night, Duke Orsino says, “If music be the food of love, play on” (1). Here, he compares music to food which is essential to life. To Orsino, music is essential to his life. To all human beings, food is essential to their life. If there is no food, no life and no happiness. If there is no kitchen, no women, and then no life.

Eating is a human activity. Eating habits and eating with friends and relatives helps to understand human society. Recent psychoanalytic theory suggests that eating practices are essential to self identity. There is no culture without food. One can gain identity through our food. The well- known saying stresses the idea of food and identity as, “You are what you eat.” Food gives energy and power. One who does not have enough to eat is powerless. So, food and kitchen are inseparable. Kapur uses the image of food and kitchen to show the distinct identity of her characters.

Metaphor of Food in Difficult Daughters Social and psychological factors have influenced people’s food habits and choices. Food and domesticity have been a central place in many works of women’s literature. Food metaphors are used to characterize people and their position in society. Food shows one’s personality, mood and temperament. In order to strengthen their theme, writers use food images in their works.

This paper tries to analyse the metaphor of food presented by Manju Kapur in her novel Difficult Daughters and to connect personal identity. Manju Kapur used food as a vehicle to express Ganga’s emotion. Food and its preparation dominate Kapur’s books. It brings forth various connotations of food in relation to individual and familial identity. The popular saying is, “The best way to reach man’s heart is through his stomach.” Majority of women agree that food plays an important role in their relationship. Because food helps to stabilize emotions and balance psyche. To Kapur, kitchen is an important place where various power plays are enacted. Food in Kapur’s novel shows the cold war between two characters Ganga and Virmati.

To show the life of women Kapur uses the image of food. The significance of food is explained by Carole Counihan and Penny Van Esteric in Food and Culture: A Reader as: “Food is life and life can be studied and understood through food. Food is both a scholarly concern and a real- life concern.” (1). In Difficult Daughters, Manju Kapur takes up the issue of the necessity of ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. T. Latha, M.A., M.Phil., Ph.D., Assistant Professor Kitchen as a Battlefield in Manju Kapur’s Difficult Daughters: A Psychological Study 218

women’s mastery of cooking in Indian scenario. Kasturi is an expert in cooking. Her training in culinary skill makes her a good housewife. Kapur explains the skill of Kasturi as:

With all the breads she could make, puris with spicy gram inside, luchis big as plates, kulchas, white and long, tandoori rotis, layers of flaky flour, paranthas, crisp and stuffed. With morrabas, never soggy, and dripping juicy sweet. With seasonal pickles of lemon, mango, carrot, cauliflower, turnip, red chillies, dates, ginger, and raisins. With sherbets of khas, roses, and almonds, with hot and cold spiced milk, with sour black carrot kanji, with lassi, thin, cool and salty, or thick and sweet. With barfis made of nuts and grains soaked overnight, and ground fine between two heavy stones. With sweets made of thickened milk. With papad, the sweet ones made out of ripe mango, the sour ones with raw mango, the ones to be fried with dal and potato . . . ” (Difficult Daughters- 62-63).

It not only shows Kasturi’s skill in cooking but also shows her family status in society. From this, it is clear that her family is a wealthy one and they eat and enjoy all the dishes they like. In Difficult Daughters, Kitchen is a metaphor for the daily life of the women in the household. It is a very important place in Kapur’s fictional world and plays a dominant position in establishing power rules in the house. In this novel, often the kitchen becomes a battlefield and family politics take shape there. Ganga, the first wife of Professor takes revenge on Virmati, her husband’s second wife.

Virmati occupies herself with her studies, does not know cooking well. She often cuts her hands while peeling and chopping vegetables. Whereas Ganga is an expert in cooking. Ganga shows her hatred by adding extra sugar and salt to Virmati’s food. Virmati finds out this and complains it to her husband. Her husband complains it to his mother Kishori Devi. She replies that because of Virmati, Ganga’s work is increased. Virmati should understand and tolerate it. Virmati explained the result of this issue as: “ In the end Virmati gave up drinking lassi, or eating anything that her husband didn’t eat, because hers was always too sweet, too salty, too fried, too soggy, too stale and, if possible, too dirty.”(Difficult Daughters -230). Here, Ganga wins the battle. Virmati who spends her time in studies has to depend on Ganga and her mother –in –law Kishori Devi for food.

After some days, Virmati plans to go to kitchen and to prepare the food for her. Ganga establishes her superiority by not allowing Virmati to use the kitchen. The reaction of Ganga was portrayed by Kapur as: “She had once tried going into the kitchen, but there had been such weeping and wailing that day, such ritual rinsing of every pot and pan to wash away her polluted touch, that she felt intimidated. It was clear that not an inch of that territory was going to be yielded.” (Difficult Daughters - 230). As a traditional wife, Ganga wants to dominate by taking the kitchen in her hand. Her only weapon is kitchen. She feels that Virmati already conquered her husband. So, she does not allow Virmati to prepare anything for her husband. Kitchen is the only weapon she has in her hand. So, Ganga never allows Virmati to prepare her food. Again, Virmati complains it to her husband. He consoles her by saying, “‘Poor thing, you have me, let her have the kitchen.’” Again, Virmati loses her kingdom of kitchen. Virmati is not satisfied with his answer. She wants to share food with the family. Because dinning together at the table has some significance. It strengthens relationship. Relationship towards food symbolizes relationship towards life.

Indian women’s world is around family and Kitchen. Kitchen plays an important role to bond a family. Moreover, Kitchen and food are linked to identity. Virmati tries to share her rights in the

kitchen but it was a failure. She wins the favour of Professor. But she wants to win the favour of others by doing household duties. She expresses her position in Professor’s house as:

When his friends came, he sent orders to the kitchen that their favourite samosas – kachoris-pakoras –mathris should be made. Along with the khas, almond or rosewater sherbet of the season. All the effort of pounding, grinding, mixing, chopping, cutting, shaping, frying was hers . . . And what about her? What kind of wife was she going to be if everything was done by Ganga?”. (Difficult Daughters-216).

Though Virmati is Professor Harish’s favourite mistress, she wants to show her skill in cooking and to win the favour of others. But she fails miserably. Virmati tries to forget everything that Ganga did for her. But she could not. To take revenge on Ganga, Virmati started behaving cheap and mean to Ganga. She asked her husband Harish to get sweets for her and then asked him to share the remaining thing with others. Kapur explains Virmati’s state of mind as:

While she was working, she felt herself strong, and when she thought about home, ideas of revenge came into her mind, which she slowly put into practice. Her only weapon was her husband, and she started to use that. She displayed her power over him, needling him about Ganga, so that he would lose his temper with his mother over her. She asked him to get sweets and savouries for her, and then magnanimously made him share them with the others. She would make a show of dressing up to go out with him, and he loved flowers in her hair, asked him to tuck a sprig of jasmine or a rosebud into her bun, just as they were leaving. She even took care to dress better than she usually did and smiled seductively at Harish at least once a day in full view of others. (Difficult Daughters- 232-233).

Because she does not know what is happening to her. She loved everyone in the house. But no one talks with her except her husband. Moreover, she realized very lately that Ganga did all the works for Harish.Virmati started searching her identity as a wife. According to Vandita Mishra,

Kapur never permits Virmati any assertion of power of freedom. Because, even as she breaks free from old prisons, she is locked into newer ones. . . Her relationship with the Professor, for instance, . . . Even years of studying and working alone do not give her the confidence to strike independent roots and grow . . . Eventually, marriage to the man of her choice is no triumph either, As second wife, she must fight social ostracism outside the house, and compete for the kitchen and conjugal bed with Ganga, the first wife, inside it. (4) Obviously, Virmati fails in the battle of life. Ganga, an expert in cooking fails to win the favour of her husband. Though, she does all the works for him, he treats her as his maid servant. Ganga learnt cooking and Virmati learnt books, but both fail to learn life. They are psychological and social victims. As an illiterate wife, Ganga needs financial support from her husband Harish. As a modern wife, Virmati needs some emotional support from Harish because her family avoided her for her marriage with a married man.

Summation In the battle, neither Ganga nor Virmati wins. The winner is Professor Harish. Kapur portrays the real attitude of the Professor Harish who enjoys his life with two wives. His first wife Ganga serves him like a maidservant and fulfils his needs. His second wife Virmati satisfies his academic ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. T. Latha, M.A., M.Phil., Ph.D., Assistant Professor Kitchen as a Battlefield in Manju Kapur’s Difficult Daughters: A Psychological Study 220

urge. Even though he is an educated person, he never cares for moral values. He emotionally threatens Virmati as: “Co-wives are part of our social traditions. If you refuse me, you will be changing nothing. I don’t live with her in any meaningful way”. At first Virmati fights. Later on, she accepts. Because she has to live with him because of a single word “marriage”. Moreover, she does not have the guts to live alone.

Through the image of kitchen and food Mukherjee presents the world of traditional and modern women through Kasturi, Ganga and Virmati. From this metaphor it is clear that whether they are traditional or modern, they are cheated by men in the name of marriage. Both Ganga and Virmati love each other. In the course of the novel, Virmati feels sorry for disturbing Ganga’s life. She feels for Ganga and expresses it to her husband as: “‘I should never have married you,’ she said slowly, ‘and it’s too late now. I’ve never seen it so clearly. It’s not fair.” (212). It shows her good nature. In the beginning her intention is to marry Professor Harish and to get social recognition. After marriage she realized the truth that she is disturbing the life of innocent Ganga. When Virmati goes for higher studies leaving her husband Ganga says, “Poor Virmati. What woman wants to exchange a home for a classroom?” (29). Both Ganga and Virmati love each other. But without knowing his true nature they fight for “Professor Harish”, who is the villain in this novel. To explain the nature and feelings of two women Ganga and Virmati, Kapur uses food metaphor in this novel. ======

Works Cited

Counihan, Carole and Penny Van Esteric. Food and Culture: A Reader. Routledge.2013. Kapur, Manju. Difficult Daughters. Madurai: Mahaam Publishers, 2014. Mishra, Vandita. The Pioneer, New Delhi: August1. 1998. Shakespeare, William. Twellfth Night.Act I-Scene-I. Ed. Dr. Barbara A. Mount & Paul Werstine. Dover Publications.1997. Woolf, Virginia. A Room of One’s Own. https:// www.goodreads.com/quotes/ 1860. ======Dr. T. Latha, M.A., M.Phil., Ph.D. Assistant Professor of English NKR. Govt. Arts College for Women Namakkal-1 [email protected]

U. Shankari, Ph.D. Research Scholar (PT) ======Since time memorial, eating has been a basic human activity, an activity which is not only necessary for human existence but also associated with their economical status. Eating is both a necessity and a pleasure. Eating habits and rituals help the better understanding of their standard of their living. Poverty is not a personal choice, but a reflection of society. Our culture does this to the point that it is ignores the effect of root causes shaped by society and beyond the control of the individual. Food carries multiple meanings that serve to derive the action of the plots and the characters. Through food writers reflect on the aspects of Indian culture. The present day writers use food and eating to symbolize cultural issues of acceptance, resistance, and preservation of culture, as well as symbols of memory, emotions, narrative history, relationships, power and consumption.

Mahasweta Devi has critically reflected on the social class position in her literary works exploring the dilemma of the bourgeois intellectual’s social loyalties. Devi’s writings have a pronounced class consciousness in her writings. Devi used the image of food in her writings to highlight the acts of local resistance to aggression and oppression of the people. In her introduction to Agnigarbha (1978), Devi explained her mission for writings as thus: ‘I find my people still groaning under hunger, landless, indebtedness and bonded labor. Anger, luminous, burning and passionate, directed against a system that has failed to liberate my people from these horrible constraints is the only source of inspiration in all my writing.’ The present paper is going to explore strive of people for their food and hunger for using all their means of power. By using four short stories, Rudali, Breast Giver, Salt and Statue of Devi, the paper portrays the idea of poverty and how the characters in the story tackle their hunger in different ways.

Rudali, one of her most impressive short stories represented the miserable condition of a low-caste starving family in Indian society. Sanichari, the central character of the story, is an untouchable by caste. The very opening of the story introduces Sanichari along with her socio- economic environment: “In Thahad village, ganjus and dusheds were in majority. Sanichari was ganju by caste. Like the other villagers, her life too was lived in desperate poverty (54).” This story centers on the two women who develop a partnership for survival. Sanichari was in need to go for the profession of a pain mourner (Rudali) because there was nobody to provide her with

Even the rituals in this society became a financial burden for the poor people who are struggling for their daily bread. Every death in the village is mediated by certain rituals created by the rich people, which are bringing a burden to the poor people. In one occasion Sanicahri exclaims, “Was one to weep or worry about how to burn the corpses and feed the neighbors cheaply at the shradh? (55).” The author in an ironic vein pictures here the pathetic predicament of the under privileged people, who do not even have time to mourn the death of their family members owing to their busy efforts to meet the religious demands. Sanichari was unable weep even at her husband’s death. Because she has to shoulder the responsibilities of pooling up the expense of the funeral of her husband. So she do not time for mourning.

But at the other hand when someone died in a malik mahajan household, the amount of money spent on the death ceremonies immediately raised the prestige of the family. The status of the Rudali also rose, “We can offer worship after all sever rupees! (73).” Funeral wailing has turned up to be a means of survival for Sanichari. Devi sarcastically points out how the domestic under privileged people are forced to put off not only their pleasures but also their personal sorrows due to their socio-economic constraints. There is a sense of freedom from their sad life in this alternative profession of funeral weeping that earns them cash and food grains which satisfy both their mind and body.

In the next story Breast Giver from the collection Breast Stories the problem of poverty and survival has been handled by Devi in a new venture. In this story Jashoda, the protagonist is indulging herself in professional motherhood only to satisfy her family’s hunger and poverty. She is a foster mother and breast giver to her master’s house and her breasts are the only means to manage food for her own family. Here Jashoda’s reproduction turns to be labor which leads to her survival. In order to have milk all the time, she needs be giving birth to child, which in turn secures her job at the master’s house. Jashoda in this story play many roles of sufferings as a wife, mother, wet nurse and an alienated breast cancer patient.

Devi in this story explained Jashoda’s means of survival which has transformed into a commodity. Though Jashoda goes to the Haldar’s house for feeding, Haldar’s mistress being a lady shows jealous on Jashoda by calling her as a legendary cow of fulfillment for her family. The difference between the luxury of rich class and the poverty of poor class is exposed by the writer very explicitly. The Haldar family women become traitors of Jashoda by escaping even their basic duty of feeding their own children. Instead they praise the lord for sending Jashoda as the cow of fulfillment. One can notice the economic oppression that can be seen in the lives of

Devi places her mother-goddess Jashoda as a metaphor for India as ‘mother for hire’. The breasts not only historically represented as a meaning for temptation of rape and exploitation. But it is also having a personal meaning of resistance. At the end of the story, Jashoda’s breasts which fed twenty of her own children and fifty others can no longer deliver to the demands of her hungry consumers. Jashoda’s breast milk has dried up and she has lost her only means of production, her “left tit” “flaming red” “like a stone pushing inside (62).” Towards the end of Jashoda’s life, no prophetic dream comes to guide her. Though she fed many sons and daughters, nobody was there to take care of her during her last days. Her body is revealed as a mere vessel that man through his religious symbols spurs on. All those sons and daughters used her for her will and now left empty and lacking. At last Jashoda suffers a painful and sickened death. Her plentiful breasts now become a gaping wound.

Devi’s short story Salt is printed in her collection Bitter Soil, which holds a special symbolic place for salt in Indian literary and cultural traditions. According to the ancient saying, ‘Love like salt’, is said to have originated in India. Love is like salt the flavoring that makes all food valued from ancient times, makes life palatable and beautiful while it adds incalculable value to living. This symbolism is applied to Devi’s stories about the outcast and the oppressed of the indigenous tribes of India. This story of her speaks of the love that these rejected ones deserve that should be demonstrated through equitable political, social and economic advantages. Here Devi portrayed the story of a poor tribal community that steals the salt and licks from a reserve forest for their survival.

Exploitation is the predominant theme in this story, highlighting the problems of the innocent tribal people who are taken advantage of, not only by Uttamchand, but also by everyone in the position of power. Yet, after the deaths of “three men and an elephant”, the headman feels that “someone else was responsible (113).” Where life is reduced to a bare struggle for survival, conventional morality ceases to apply. Purti the protagonist’s role in the tragedy highlights the impossibility of making black and white moral judgments in certain situations. The headman accuses Purti of endangering the lives of his entire community through his carelessness in allowing the elephant to see him stealing salt.

Dulali in this story is suffering from injustice all her life. She is kept on ration by her family members, “Some rice-salt-oil-lentil at month’s end, two sarees yearly (13).” She tries to solve her life’s problems in different ways. She tries to solve her life’s problems in different ways. She starts to collect the pots that are left at Monasha’s shrine and sometimes steals lentils from the other compound. She wanders in the dense jungle of the Thakur and eats whatever she gets due to her poverty. In this socially secluded state, her mind oscillates with complicated thoughts. Dulali finally realizes that as time passes, for a woman, the ideology of love remains a memory, but she acknowledges defeat in the hands of hunger.

As the revolutionary Tamil poet Mahakavi Bharathiyar stated “Thani oru manithanukku unavu illai yenil intha jagathinai azhitiduvom!”, food is common and basic necessity for each and every human being in this world without any inequality. The greatest reason for poverty is the structure of the society. Without structural changes in this society it may be very difficult to nullify the disparities and poverty. ======References

Devi, Mahasweta. Bitter Soil. Seagull Books, 1998. Devi, Mahasweta. Breast Stories. Seagull Books, 2016. Devi, Mahasweta. Old Women. Seagull Books, 2014. Devi, Mahasweta. Rudali. Seagull Books, 1997. ======U. Shankari Ph.D. Research Scholar (PT) Dept. of English Government Arts College (Autonomous) Salem-7 [email protected]

Dr. Smita Verghese, Assistant Professor ======In the use-up-stray-ingredients economy that good caterers invariably subscribe to, I noted egg whites left over from making Babsie tarts, a couple of oranges that I’d ordered along with the lemons, and several unopened jars of poppy seeds. I pounced on these ingredients. I’d assemble a cake-like orange poppy-seed bread. Or die in the attempt.

As always, cooking lifted me from the doldrums. While the egg whites were whipped into a froth, I measured the dry ingredients and then delighted in the fine spray of citrus oil that slicked my fingers when I scraped the zest from the oranges. Outside, the sun shone brilliantly in a deep blue sky and a warm breeze swished through the aspens. I opened the window over the sink. The boys’ music reverberated along the street. Out back Jake howled an accompaniment. I smiled. If the music made the boys happy, I wasn’t going to say a thing. I was folding the poppy seeds into the batter when John Richard Korman jumped in front of the window. I screamed and dropped the bowl in the sink. The bowl shattered. Jake howled. Locked out back, the dog couldn’t help me. I’d disarmed the security system. I hadn’t turned it back on. Oh, God.

Unthinking, I wheeled around wildly for the phone. But by then John Richard had pulled off the screen, reached through the window, and grabbed my wrist. (305, Diane Mott Davidson, The Grilling Season)

Thus, Goldy Bear-Schulz’s perfectly happy moment, which Goldy works very hard to achieve against all odds, comes to a crashing end with the entrance of her ex-abusive-husband John Richard Korman. The JERK, a name Goldy and Marla (John Richard’s other ex-wife) christen him with and use while referring to him in conversation (incidentally, a name that is inspired by John Richard’s initials), enhances his sudden, violent entrance on to this scene of serenity with further viciousness. Twisting Goldy’s wrist painfully, slapping Goldy hard, “yanking her hand over the window frame” (306, Diane Mott Davidson, The Grilling Season) resulting in a bleeding forearm, threatening her relentlessly (all of which comes very easily to him), John Richard Korman continues to “make his presence felt” until Goldy decides to protect herself from his abuse with the help of a “…heavy piece of ham…” (307, Diane Mott Davidson, The Grilling Season) lying “…on the counter” (307, Diane Mott Davidson, The Grilling Season). This move by Goldy, in the absence of ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. Smita Verghese Chocolate, Cookie, Pancake, etc.: A Fresh, New Recipe for Fear, Murder, and Detective Fiction 226

knives at hand, brings food which always remains the centre of Goldy’s life into sharp focus. Its food to the rescue for this caterer turned sleuth.

Diane Mott Davidson is the creator of a popular culinary mystery series, revolving around an amateur detective named Goldy Bear-Schulz. The detective in this series Goldy Schulz, once Goldy Bear, is a caterer by profession. She runs a successful catering business called “Goldilocks’ Catering, Where Everything Is Just Right! (Sweet Revenge, 6).i” It should be noted here, right away, that this success, both professional and personal, for Goldy is a very slow build and is hard earned; in fact, a fairly relaxed Goldyii(both in her personal and professional life) only partially emerges by the thirteenth and the fourteenth books in the series.iiiGoldy is initially seen trying to run her business all on her own, and later teams up with her loyal, and long-suffering, fellow-caterer-assistant Julian Teller. Along with Julian, her best friend Marla, her second husband and the love of her life Detective Tom Schulz, and her son Arch, Goldy keeps falling into sticky situations involving murder, mayhem and more and inevitably ends up solving (the) mysteries and catching the perpetrators of the crimes committed.

The series is exclusively set in a fictional town called Aspen Meadow in Colorado and we find Goldy dealing with bitter winters, complicated “falls”iv, snowfall, tricky winding roads, lakes and other water bodies, snowboarding areas precariously perched off awkward mountainous terrain, and many more of such geographical hurdles and impediments. These become issues of interest because the story winds itself around how Goldy and Julian have to deal with the above mentioned obstacles or snags, placed in their way both by geography and weather, while working their way around recipes, mounds and mounds of cutting, slicing, dicing, cooking, pre-prep for a do, getting the dishes just right, moving cutlery, and cooking utensils to their venues, cleaning up afterwards, looking out for more help when it comes to serving food at their parties and “dos”, and so much more. Throw in an unplannedv murder at any one of Goldy’s catering stints, and a few unaccounted- for bodies, and the recipe for this series of murder mysteries proves to be more than its share of mouth-watering adventurous— rich, delicious, and delectable.

As one reads Davidson’s culinary series and gets to know Goldy better, it becomes apparent that this caterer is no stranger to fear. As seen earlier, dealing with an abusive ex-husband who stalks her life and continues to abuse her, even after her second marriage to a policeman (no less), is the reality and base of Goldy Bear’s life. That fear defines everything that Goldy does, like getting trained on Med Wives 101, installing a high-end security system, carrying a gun, dealing with one crisis over another, and cooking. Every time fear rears its ugly head, Goldy starts cooking—either for a do she has signed up for or to try and come up with a new recipe which she can use in her next catering stint. Interestingly, the fear that is a part and parcel of Goldy’s personality progressively changes form and shape with each book in the series. From getting a catering business going with slim chances of success, to having no money, from getting away from John Richard Korman one fine night son in tow, to alternately worrying about whether her son Arch will turn out to be like his father and/or cave into the undue pressure set by John Richard Korman, time and again, from dealing with complex father-son relationships to finding love and having to deal with a son-and-stepfather ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. Smita Verghese Chocolate, Cookie, Pancake, etc.: A Fresh, New Recipe for Fear, Murder, and Detective Fiction 227

relationship on a daily basis, from friends to family to assistants, right back to friends and family again, from cranky, over demanding customers to those who leave everything to the caterer, from dead bodies to getting her business shut down time and again because of murder or attempted murder—this lead protagonist of the Davidson culinary series lends a whole new meaning and definition to fear. And the ready weapon she uses to fight fear, constantly, is her cooking. On an occasion when someone shoots at her house, for example, the following is Goldy’s train of thought:

Again, the gunshot echoed in my ears. I couldn’t stop trembling. Where were the cops? Why was it so cold in here? I needed comfort. I was going to make scones. I felt better immediately. (Davidson, 12, Sticks and Scones)

Another example may be seen in the very first book in the series Catering to Nobody, where Goldy’s business gets shut down when her ex-father-in-law, a guest at the wake Goldy is catering, gets poisoned. The investigating officer handling the case, Detective Tom Schulz, decides to visit Goldy for some routine questions and on entering her kitchen observes, “It sure smells good in here” (Davidson, 64). A little while later he says, “Just calm down…Let’s start over. You can begin by offering me a nice cup of espresso and some of those rolls they’re eating out in the kitchen. I don’t ordinarily take refreshment at a suspect’s house, but I am going to make a large exception, since it smells so good in here” (Davidson, 65).

Similarly, in Double Shot, Davidson’s twelfth book in the series, Goldy’s ex-husband John Richard Korman gets shot at and killed and Goldy, after being attacked and her food being sabotaged, gets framed for the murder. So, after her statements at the police station, she immediately gets to cooking the very next day. “I checked on the vanilla yogurt: It had drained and left behind a thick, smooth, custard-like mass. I whipped a mountain of cream, folded it into the yogurt, and set the soft mixture back in the refrigerator to chill. Then I trimmed and chopped peaches, nectarines, and strawberries to layer with the yogurt mixture in crystal parfait glasses when I arrived at the country club” (Davidson, 168, Double Shot).

Thus, any occasion that is structured around fear finds Goldy cooking to deal with her immediate fears. Throughout the series, one can map the specific areas where Goldy is most likely to start cooking for herself, family, friends, and neighbours, or preparing for a client/customer signed on.Temporary loss of Goldilocks’ Catering, financial crisis, dealing with John Richard Korman, emotional issues concerning Arch, Tom, Julian, Marla, and other characters dead or alive who are friends and neighbours, her past and its abusive patternsvi, and the discovery of a dead body—these are key areas of distress for Goldy which always sees her in her kitchen, or other locations where her job takes her, cooking away to glory.

It is important, interesting, and fascinating to note that there is one other fundamental area where Goldy’s cooking becomes significant in terms of a sign and representation of not only what the character stands for but what the genreviiin general is looking for in terms of a definition. Once ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. Smita Verghese Chocolate, Cookie, Pancake, etc.: A Fresh, New Recipe for Fear, Murder, and Detective Fiction 228

the bodies are discovered, once a crime is committed, the detection is what leads any reader to want to get to the end of the book. This is the underlying format, grid to any good detective novel. The “how” of the detective’s method, carves a unique niche for her/him in this genre. And it is in this detection that Goldy cooks the most. While solving a crime, piecing and gathering information learnt in random order, Goldy always moves towards a recipe and executes it (sometimes perfectly and sometimes not-so-perfectly). The process of the cooking is always interspersed with the execution of an ongoing recipe, which is how she solves mysteries surrounding crime. “I peeled the potatoes, dropped them in the water, and checked on the enchiladas, which had begun to bubble. Next, I nuked the chicken stock. After slicing a mountain of celery, I began chopping onions. And that was when I again saw the blood on the rock, the map floating downstream” (Davidson, Sweet Revenge, 359). This scene is followed by the execution of a new recipe Goldy titles the unorthodox shepherd while she keeps revising unanswered questions that could solve a murder committed. While working on both the recipe as well as the several clues, facts that she has gathered so far, she also keeps wondering about the involvement of Sandee Brisbane the victim turned murderer responsible for Goldy’s ex-husband’s death. One may see, therefore, the winning combination of putting ingredients together for a dish to be served up for dinner along with serving up a murderer to the police.

It is further remarkable that this Episcopalian caterer turned sleuth, moves from recipe cards to booting up the computer for her recipes, and the novels in themselves moved from showcasing recipes in the middle of the books, interrupting the narrativeas a structure from time to time, to listing out the recipes (all at once) at the end of the book.The idea in the initial run of the books was perhaps, to engage the readergripped with the wanting to know who the murderer is, to relax, calm down, and experience a culinary delight in the mouth-watering recipes that keep coming into play time and again throughout the novels. The solve, impactful as it is, gets help, much like the detective in the series, from the cooking, food, recipes, ingredients, and the overall culinary experience the books aim to achieve and offer out there for its readers/audiences.

A third enthralling aspect of this mix, and melange is the fact that Goldy’s profession as a caterer helps her in her detection, sleuthing, and/or detective work. Everyone wants to gossip with the caterer. This is another recurrent and visible pattern within the Goldy Bear-Schulz’s culinary mystery series. Goldy right from the beginning is extremely confident about solving crime, which Detective Tom Schulz finds extremely appealing, alluring, and attractive in the good cook turned investigator. It is, in fact, important to note that this is the kind of confidence lacking in Tom himself, despite or because of his professional limitations. While Tom is bound by the word of the law, the people he meets surrounding a crime are immediately on the defensive because of a man in uniform. The truth that needs to come out when there are no more secrets can never happen in Tom’s experience as everyone tends to hide something from the police. This hurdle, however, does not exist for Goldy at all. She belongs to a working class that should be seen working silently, listen to everyone’s troubles and woes in life but never be heard. This disregard as well as an innate trust in one’s caterer helps her solve cases more often than most cops. Consequently, her true profession as a caterer lends a helping hand to Goldy in her sleuthing, detection, and crime fighting, which incidentally is not her chosen job or profession. This makes her a unique detective in her own right. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. Smita Verghese Chocolate, Cookie, Pancake, etc.: A Fresh, New Recipe for Fear, Murder, and Detective Fiction 229

The real question is, will Ms. Goldy Bear-Schulz who helps feed other people’s “little grey cells” ever be allowed to take her seat amongst the upper crust, stalwart detectives like Monsieur Poirot, Miss Marple, Sherlock Holmes, Tommy and Tuppence, Dr. Watson, Auguste Dupin, or any other detective from police stations and precincts? Does Goldy Bear have “little grey cells” that are working all the time, “mon ami?” Could she be a classic Hercule Poirot? Yes and no. In terms of the “little grey cells” yes; in fact, her “little grey cells” seem to be overworked and are also in perpetual espresso effected overdrive.

But fundamentally she is no Hercule Poirot. For one, she is not a man and for two her exclusive skills at detection are not her only asset (as has been noted earlier). This is what makes Goldy Bear-Schulz exceptional and considerably different from detectives established in the genre of detective fiction. For our detective does not have the luxury of time, energy, financialstability, or the ambience required to be a full-fledged detective, who sits back to eat some exotic dish cooked by someone else, wondering why one must have only one stomach, and then to get the grey cells into working mode.Goldy Bear ends up cooking for herself and others, serves up the dishes she whips up for paying customers and their guests, cleaning up afterwards, eating the dishes that she indulges in, and figuring out who could have committed a particularly grizzly murder while driving her truck all over Aspen Meadow. Along the same lines, one can never mistake Goldy Bear-Korman-Schulz to be a Sherlock Holmes either. Too many responsibilities and worries over how to deal with bringing up a young son who has already witnessed many an emotional upheaval in his young life already, Goldy cannot afford to indulge in any narcotic stronger than caffineviii.

It may be also said safely, that Goldy Bear-Schulz can be no Miss Marple either; for she is no elderly woman with excess of time on her hands working out mysteries over dainty cups of tea. She does have the small-town life, thought process, attitude, as well as the observant personality she shares with Miss Marple but that is where we can say the comparison ends. From that point Goldy Bear-Schulz deviates radically, for she does not match up to any aspect of the image that Miss Marple inspires in her audiences’ minds. In conclusion, it would be easy to claim that Davidson’s culinary mystery series is a creation which readers might consider romancing over a weekend, rather than allow into an intellectual arena of any sort. That would be “elementary dear Watson”, for Goldy has an “unscientific estimation” (Davidson, Sweet Revenge, 338) along with cuisine and catering as tools to help in her detectionix.

In a move to belong to the big guns of detective fiction world however, one cannot ignore this single mother, a victim of physical abuse within a marriage, a divorcee trying to put a failed marriage behind her, a woman who marries a second time and chooses to wed a cop, a woman with a broken thumb in three different places, a woman who has the courage to make another ex-wife of her ex- husband’s Marla Korman her best friend, a woman who makes a success of her life in the same town where she has failed utterly, miserably, completely, a woman who chooses not to run away entirely but face her nemesis head-on, a caterer dealing with insults of different shades on a daily basisx to a successful caterer/detective who is sought out to help solve crime committed, a financially poverty stricken individual to a financially independent woman of her own standing, a woman who moves ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. Smita Verghese Chocolate, Cookie, Pancake, etc.: A Fresh, New Recipe for Fear, Murder, and Detective Fiction 230

from hand written recipes on cards to firing up a computer for her recipes typed out and stored—this is no ordinary woman, mother, wife, friend, mentor, cook, or detective. Our caterer turned sleuth, completely out of shape, robust, freckled, with locks of gold on her head, waking up to yoga routines, overstressed otherwise, glugging down cups and cups of espresso, working and cooking all the time while solving mysteries and crime is all at once lovable, irresistible, unavoidable, and un- ignorable; a detective with a heart and the courage to make her own unique place in the world of detective fiction.

======Select Bibliography

. Web. . Web. . Web. . Web. . Web. . Web. Davidson, Diane Mott. Catering to Nobody. New York: Fawcett Crest, 1990. Print. Davidson, Diane Mott. Chopping Spree. New York: Bantam, 2002. Print. Davidson, Diane Mott. Dark Tort. New York: Avon, 2006. Print. Davidson, Diane Mott. Double Shot. New York: William Morrow, 2004. Print. Davidson, Diane Mott. Dying for Chocolate. New York: Bantam, 1992. Print. Davidson, Diane Mott. Grilling Season. New York: Bantam, 1997. Print. Davidson, Diane Mott. Killer Pancake. New York: Bantam, 1995. Print. Davidson, Diane Mott. Prime Cut. New York: Bantam, 1998. Print. Davidson, Diane Mott. Sticks and Stones. New York: Bantam, 2001. Print. Davidson, Diane Mott. Sweet Revenge. New York: Avon, 2007. Print. Davidson, Diane Mott. The Cereal Murders. New York: Bantam, 1993. Print. Davidson, Diane Mott. The Last Suppers. New York: Bantam, 1994. Print. Davidson, Diane Mott. The Main Corpse. New York: Bantam, 1996. Print. Davidson, Diane Mott. Tough Cookie. New York: Bantam, 2000. Print. ======Dr. Smita Verghese Assistant Professor St. Francis College for Women Begumpet Hyderabad-500006 Telangana [email protected]

End Notes: i This success, in terms of running a business, is seen only by the fourteenth novel in the series. By this time, we also see Goldy’s relative success in her personal life as well. ii Calling Goldy “relaxed” in this context is high exaggeration because this central character of the series is never seen completely relaxed or stress-free ever. iii A series which incidentally ends with book seventeen. iv Falls as in one of the many seasons, not falling down which Goldy manages to do most if not all the time. v It needs to be noted here that these murders are “unplanned” as far as Goldy is concerned; however, these murders are quite planned as far as the murderer is concerned. vi The books in the series always revisit Goldy’s dark past with several recollections of Goldy’s abuse at the hands of the JERK, which almost always includes a reference to her thumb which will not bend properly because it was broken in three places with the help of a hammer by her ex-husband John Richard Korman. viiThe genre in focus being detective fiction in a broad framework andculinary mysteries specifically. viii“I went down to the kitchen. When other people’s lives get chaotic, they smoke, they drink, they exercise, they shop. I cook. At the moment it seemed we all needed the comfort of homemade bread” (Davidson, The Cereal Murders, 195). ix “Nothing equals mixing and baking to clear the head…”(Davidson, Catering to Nobody, 91) x “Julian had graduated from Elk Park Prep with high honors; he had been at Cornell before transferring to the University of Colorado. But clients inevitably treated us as if we were uneducated dunces” (Davidson, Sweet Revenge, 252)

======Language in India www.languageinindia.com ISSN 1930-2940 Vol. 19:1 January 2019 India’s Higher Education Authority UGC Approved List of Journals Serial Number 49042 ======Kitchen – the Real Companion Dr. V. Sangeetha, Professor and M. R. Sripriya, Ph.D. Research Scholar ======Food is the third most important requirement to live in this world after air and water. It is common to all living beings. It is the basic and essential need for survival. It reveals a person’s culture, personal identity and social origin. Dishes are tasty when a person cooks with love, interest and patience. Mostly people’s celebrations are centered on good food. Preparation, production and serving of food are culinary art. One who enjoys cooking would definitely experiment with various flavours and combinations. It has been scientifically proven that tasting good food can lift a person’s mood and it produces endorphins.

Food offers a powerful imagery. Food and literature are inseparable in life. After world war, Japan, the land of rising sun was crushed with no identity. But they sought intellectual identity and they found the purpose of life with their hope. Food in contemporary Japanese literature helps one to understand their tradition, religious perspectives and cultural background. Eventually, Japanese literature started developing their unique style.

This paper focuses on Banana Yoshimoto’s Kitchen, which combines traditional Japanese culture and American influences. She used kitchen and food as symbols to overcome pain. Her sharp observation on society and culture is remarkable. Kitchen is the symbol of comfort, support, warmth, security and peace for Mikage Sakurai, the protagonist.

Companionship plays a major role in everyone’s life and the same is shared by Bertrand Russell in his Marriage and Morals which states that those who had never known the deep intimacy and the intense companionship of mutual love have missed the best things that life gives. Only a real companion would brighten up the soul when one is in a difficult situation. Yoshimoto portrayed kitchen as the real companion for Mikage Sakurai when she was in distress and lonely. Only the kitchen inspired her soul up.

Pain of losing dear ones in life is quite difficult to overcome. Yoshimoto helps the reader to overcome such pangs of loneliness through her young characters. Though Mikage felt no connection with the outside world, she questioned about her purpose of living. When she was in deep grief she helped herself to overcome through the kitchen and cooking. The opening line of the novel Kitchen is “The place I like best in this world is the kitchen. No matter where it is, no ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. V. Sangeetha, Professor and M. R. Sripriya, Ph.D. Research Scholar Kitchen – the Real Companion 233

matter what kind, if it’s kitchen, if it’s a place where they make food, it’s fine with me” (Yoshimoto 1).

Mikage Sakurai lost her grandmother, the only surviving relative in the beginning of the novel. She was in such deep depression and had no strength. She spent all her time in her kitchen. She slept in the kitchen besides the refrigerator- the hum of it kept her away from loneliness by comforting and giving her company. Kitchen is her only supporter. Mikage says, “Now only the kitchen and I are left. It’s just a little nicer than being all alone” (Yoshimoto 1). She always wanted to breathe her last moments in her kitchen.

Yuichi Tanabe, classmate of Mikage visited her home. He had a part-time job in her grandmother’s favourite flower shop. He helped Mikage during her grandmother’s funeral. He visited Mikage’s house to mitigate her grief. He also invited her to his apartment for dinner by telling that he and his mother were looking forward to her coming. When she was in Tanabe’s home, Mikage found that his mother looked different and beautiful. She felt in her, a strange beauty. Later she comes to know that his mother is not his real mother but his father. After Tanabe’s mother died Yuji changed his gender and became his mother and father. Tanabe’s transsexual mother Eriko-San was a kind hearted woman.

When Mikage visited Tanabe’s house, instead of gazing at the architecture and interiors she keenly observed the kitchen when he prepared tea for her. Though the kitchen was not arranged she still fell in love at first sight. For Mikage kitchen is not just a place but her companion. The following quotations portray her observation of his kitchen, “I took everything in: the good quality of the mat on the wood floor … A Silverstone frying pan and a delightful German-made vegetable peeler— a peeler to make even the laziest grandmother enjoy slip, slipping those skin off” and the finest quality of “Porcelain bowls, gratin dishes, gigantic platters, two beer steins” (Yoshimoto12). Opening his small refrigerator, she found it neatly packed. There were no table and carpet in the kitchen. Through Mikage’s observations one can feel the admiration.

Being an elderly woman, Eriko invited Mikage to stay with them in their house because she liked her. Mikage too liked her. As she felt is too expensive for a single person to stay in her grandmother’s house, so she shifted her things to Tanabe’s house. This shows the transformation as it is unusual for a woman to stay in somebody’s house in Japanese culture. She planned to stay until she was able to find a convenient and secured house for herself. Eriko bought a packed magnificent juicer for her and insisted that freshly squeezed juice gave good health and beautiful skin. Along with it she also gifted a pretty glass that was decorated with a banana motif and insisted Mikage to drink lot of juice. Further Tanabe told her to drink banana juice in it.

After the huge loss Tanabe and Mikage understood that they cannot change their past but they can change their future. They both found food to be a great healer. They both had lost their dear ones and neither family nor relatives are there to support them. In this terrible situation they heal themselves through food. Yuichi asked Mikage to make him a professional dinner and she planned enthusiastically a magnificent feast. She started listing out in a paper to buy the needed items. To overcome such grief they both planned to deviate themselves through cooking. Food made them feel better. It healed their miseries. Kitchen and food played the role of a true companion and helped them to overcome their grief.

As kitchen was close to Mikage’s heart she once dreamt about his kitchen- she listened to the sound of water splashing on the stainless steel, scrubbing the sink in his kitchen and Tanabe is mopping the floor and they both are singing a song and enjoying in that silent kitchen. He asked her a dish, ramen in that dream. When she woke up in the middle of the night, she saw Tanabe. She told him about her dream but there was no response. She did not stop there by explaining her dream. The love for food tempted her to cook in that midnight. So she went to the kitchen and chopped vegetables to make ramen in her favorite place - the kitchen. When she slipped the noodles into the boiling water, she felt amazed.

As Mikage found her love for kitchen, she begins her career in the culinary field after many painful and lonely nights whereas Tanabe takes to alcohol to escape from the real world. Here Yoshimoto presents a new woman through Mikage. Though she herself was in deep grief she comes out of her pain and helped Tanabe to overcome from his pain and the habit of alcohol. For Mikage kitchen is the representation of some distant longing which engraved her soul. She is a culinary teacher and she had an inborn interest for cooking. She had taught herself. She indulged in cooking to distract herself from the worries which have happened in her life, so she bought three books to learn cooking; they were fundamentals, theory and practice. She read one by one to improve her skills in culinary arts. She showed her involvement and started reading theory, memorizing caloric content, temperatures and raw ingredients. Her leisure time was spent on cooking.

Cooking gives Mikage a great feel and enthusiasm. She spent all her earnings from the part- time job into it. Whatever her mood though happy, sad, angry or cheery she spent her time solely in cooking. In the beginning, she learnt cooking with biggest flaws. It lacked precision. Her dishes turned out bad because of lack of proportion. For example, when she cooked in an oven before it had come to its temperature, she took the dish out for chopping and it got spoilt. She was confident that her dinner was not worse than those of the average house wife. Initially, she started cooking dishes like boiled pork, cold Chinese noodles, cucumber salad, omelets and vegetables.

Mikage would wipe out bowls carefully and replace those caps on the spices every time. She arranged everything neatly after use. She had the habit of charting out the steps in advance to avoid mistakes. As days passed, she learnt to handle situations patiently by correcting her mistakes. This shows her understanding towards life and how her love for cooking toned her. She not only taught in cooking classes but also worked in the television and magazine. She became famous. In Mikage’s perspective those who learned cooking would never know the real joy of cooking as herself. She felt the value of cooking and realised its tremendous positive impact on her life. However, these students learnt only for the sake of marriage, without realizing the value of culinary art. “Dressed in their aprons, their smiling faces like flowers, learning to cook, absorbed in their little troubles and perplexities, they fall in love and marry. I think that’s great.” (Yoshimoto 83).

Mikage was never afraid of burns and scars while cooking. She no longer suffered from sleepless nights. She was thrilled with the simple pleasures of everyday. She spent her days by eagerly waiting for the challenges and to face them boldly. Both Mikage and Tanabe suffered from the loss and death of their loved ones. They both avoided talking about such sufferings and pains. Instead they stepped forward with hope in their life. They both had deep understanding and a kind of telepathy. They were not sure about their relationship whether they are friends or lovers, but they acted like a brother and sister of the same family.

Mikage planned to go to Izu peninsula to do some research with her fellow assistants Sensei, Nori and Kuri. Nori and Kuri are Mikage’s seniors by one year. They had graduated from the same university after completing four years of culinary study together. They are best friends and they both have good taste for dressing. They are good friends and supporters of Mikage.

Before Mikage goes on a trip she met Chika who was a head girl at Eriko’s night club. She called Mikage to Sarashina, the soba shop. They spoke about Eriko’s death. Meanwhile Chika enjoyed soba noodles with fried bits of tempura batter and Mikage ordered extra thick noodles with chicken. Chika spoke about Tanabe’s emotions after his mother’s death. Chika made her realize that they are in love. But Mikage did not concentrate on that talk though Chika gave her address to visit him because he was faraway.

Mikage called Tanabe over phone when she was in the restaurant; she remembered him and asked about him and his food. Yoshimoto expressed places and food in Japan. Tanabe described about the place and food in Isehara:

“Well, there’s a Denny’s. Ha, ha, just kidding. Let’s see, there’s a Shrine on the mountaintop; I guess it’s famous. At the base of the mountain there’s this inn that serves nothing but tofu— what they call ‘monk’s food’ – which is what I had for dinner. “What kind of food is that? Sounds interesting.” “Oh, right, taking a professional interest, are you? Well, it’s tofu, tofu, and more tofu. Savory custard, tofu baked with miso, fried tofu, citron, sesame seeds – everything with tofu. Even the clear soup is served with – surprise – egg tofu floating in it. (135)

After the call, she had a katsudon in that restaurant. She never tasted such delicious katsudon in her life time. She perked up and split her chopsticks. When she tasted it she felt the taste was incredible with good quality meat, the eggs and onions cooked well, excellent broth, rice with right degree of firmness. Overall the taste was excellent. She felt like calling the cook and appreciate for the delicious dinner. It was flawless with unusual skill. She ate well and told him to pack one more katsudon as parcel. She bought that for Tanabe. She hired a taxi to Isehara where he stayed. Throughout the night she travelled to meet him. When she enjoyed the taste of katsudon she remembered him. She reached his place after many struggles and finally she met him. He was shocked and surprised seeing her. When he tasted the katsudon he just put down his chopstick and looked straight into her eyes and said, “This is the best katsudon I’ve ever had in my life,” “It’s incredibly delicious.” ” (Yoshimoto 151). The very night she returned to her place.

In Izu, Mikage enjoyed her research work. She ate sashimi, prawns, wild boar and gained weight. When it was time for her to leave for Tokyo after completing her research, her love for Izu food made her parcel jam with wasabi, pickle and eel pies and sent them all to her apartment in Tokyo through express mail. Despite sending the courier she also phoned Tanabe and conveyed her arrival and also about the food. She was also generous enough to share her favourite food with him.

Thus, Banana Yoshimoto has effectively portrayed the personal tragedies of the two young characters Mikage and Tanabe, in her Kitchen with the symbolic representation of food and kitchen. The solace that the protagonist Mikage attains through food and kitchen has been the central part of the novel. She not only overcame her pain but also helped Tanabe to recover from his mother’s loss. The companionship with food made them both escape from the miseries of the living world.

======

Works Cited Backus, Megan, translator. Kitchen. By Banana Yoshimoto, Groves Press eBooks, 1993. Russell, Bertrand. Marriage and Morals. Routledge eBooks, 1996. books.google.co.in Woolf, Virginia. A Room of One’s Own. Wisehouse Classsics eBooks, 2018.

Works Consulted Aoyama, Tomoko. “Reading Food in Modern Japanese Literature.” Google Books, 2008, books.google.co.in. Aoyama, Tomoko. “Reading Food in Modern Japanese Literature.” Research Gate, Jan 2008, www.researchgate.net/. Aoyama, Tomoko. “Food in Modern Japanese Literature.” books.google.co.in. ======Dr. V. Sangeetha Professor and Head Department of English Periyar University Salem 636011 Tamil Nadu [email protected]

M. R. Sripriya Ph.D. Research Scholar Department of English Periyar University Salem 636011 Tamil Nadu [email protected]

Sophia Mary, Ph.D. Research Scholar, English ======Amulya Malladi is a diasporic Indian writer in English and she is very famous for her seven novels. In Malladi’s Serving Crazy with Curry, Devi Veturi the young heroine and protagonist lives alone in a flat undergoes a great psychological depression. In her late twenties she struggles for her identity and experiences a life of professional and personal failures. Devi attempts suicide but gets rescued by her own mother. In the beginning of the novel Devi has a verge to commit suicide, she creates a list on a spreadsheet having two categories namely reason to die and reason not to die:

REASONS TO DIE 1. Have disappointed the father and grandmother who love me 2. Laid off again 3. Completely in debt 4. Can’t pay rent 5. Have had only failed relationships 6. Slept with a married man 7. Had a relationship with a married man 8. Fell in love with a married man 9. Lost a baby

REASONS NOT TO DIE 1. Have a loving family (sort of, if mother and sister are not included) 2. Have my health 3. Hmm… (Malladi 4)

The reasons that are crossed out in the list are the reasons that Devi found senseless to kill herself in suicide. But they are not erased, only stricken and this shows that she is still grieving over them melancholically with depression. Devi’s losses did not take her to a simple kind of mourning but devours her own self accomplishments and self-developments. As Malladi states about the depression that Devi undergoes, “She knew that the losses she incurred had eaten away everything joyous within her” (Malladi 4). ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Sophia Mary, Ph.D. Research Scholar, English Cooking as a Remedy for Stress in Amulya Malladi’s Serving Crazy with Curry 239

Devi’s desire for suicide picturises that her love for these lost objects especially her lost baby have turned into hatred on herself thus made her to contemplate but also pushes her to execute the attempt of committing suicide. When all her expectations turn into disappointments, the overwhelming frustrations lead her to the only final choice named suicide. Devi considers suicide as a personal business, a private affair and it is not needed to give any explanation to anyone, “Her parents may have brought her into the world (and that, too, without her permission), but it was her choice when she left” (8). Devi became self-destructive by whatever she recalls her affair with her sister’s husband, Girish.

After her attempt of suicide Devi’s parents took her to their home for recovery, after that Devi completely stops talking to anyone at the home and starts cooking. She expresses all her emotions only through cooking which clearly shows a critical transformation not only in Devi’s personal life and character but also in her family. She does everything with intensity and consistency which made Veturi’s family speechless. The stress and pressures inside her are well reflected in her dishes and in the ingredients that she uses. Devi portrays herself as a traditional stereotypical model of femininity by her cooking and silences.

In the beginning, Devi lived a westernised life she wanted liberty from her family. She wanted to be free and independent in her career and life, her father was her role model. She wanted to be successful like her father Avi Veturi, who was serving Indian Army earlier, then successfully started a technological company with his friend and gets semi- retired and enjoys a comfortable happy life in Silicon Valley. Devi also wants to be a self-made woman like her grandmother Vasu, who was a doctor in the Indian Army got retired as a Brigadier. Her elder sister Shoba is the vice president of engineering for a software company in her young age of thirty- two. Her husband Girish is an excellent man, working as a professor in Stanford University. Malladi comments this as “Talk about overachievers, her (Devi’s) family was loaded with them” (6).

Devi compares her life with her mother Saroj. “She wanted to be like her grandmother: strong, independent, and smart. Instead she was more like her mother: a complete failure at everything…life, love, children, job, relationship, finances, everything” (6). Devi is also jealous on her sister Shoba due to her success in both career and life but later she becomes glad on knowing that Shoba cannot become a successful mother. Two years after marriage, Shoba undergoes a surgery for endometriosis and that result in her infertility.

Devi becomes silent whenever she was upset, because she does not want to tell anything to anyone, she finds it useless and she hates recalling bitter events, “After that Devi went into

The heroine Devi Veturi becomes very silent and engages herself in cooking as an output of her stress, depression and sadness. She conveys her emotions to her family only through cooking, here cooking acts as an agency:

Two things happened after the Devi “incident,” as everyone in the Veturi household started calling it: 1. Devi completely stopped talking. 2. Devi started cooking.

Two things she did with such intensity and consistency that it drove her already shaken family up the wall. (12)

The kitchen was in the hands of her mother Saroj, Devi was never allowed to try cooking before, “Saroj lived in fear that Devi, Shoba, or even Vasu would put things away in the wrong place or ruin her perfectly managed kitchen” (70). Saroj considers kitchen as her great domain and cooking as her only way to feel her homeland India. But now, Devi disturbs the orderliness of the kitchen by her cooking but Saroj could not interrupt her. Here Saroj’s culinary citizenship to India gets cancelled. Through suicidal attempt Devi got an opportunity to enter her mother’s kitchen, “it gave Devi immense pleasure to walk into her mother’s kitchen and start cooking” (70).

Malladi describes Devi as a closet feminist and the two daughters of Veturi are totally contrasted to each other. Shoba brings out her attitude towards the homemakers that they are happily sitting at home doing nothing. Malladi states, “Because Saroj never worked, both her daughters had developed a healthy disrespect for homemakers” (132). Devi does not voice her opinion as loudly as Shoba did, but she has not appreciated women who gave up lives outside their homes to be wives and mothers. It was woman like that, she believed, who made it hard for career women like herself to break the glass ceiling. According to Devi, “Everyone has to have a

Kitchen serves as a space and a personal stage to exercise creativity and to express identity. Devi gets a new experience, “She, who had never cooked, never been part of the kitchen militia, was a general now. She loved it.” (133). Cooking is an individual identity and also communal act that connects people across generational, racial, gender, regional, ethnic and class boundaries. Cooking is an art and it is also a stage to express a person’s personal taste and creativity. One’s nature, quality or character can be predicted by the food that he/ she cooks.

For Devi, cooking, creating recipes and new dishes not only acts as a way to come out of her trauma of suicidal attempt but also her childhood and her failure of post adolescence trauma that she maintained as a secret to her family. Her mother’s old notebook of recipes acts as an initialization for Devi where she found a goat curry recipe of a woman called Girija from Jorhat in India in the second page, “GIRIJA’S GOAT SABZI” (66). Devi identifies it as her mother’s famous goat curry that she never reveals the recipe to anyone and she keeps it as a secret. Saroj changes the name of the food from goat sabzi to goat curry because she wants to make the recipe as her own creation. The goat curry recipe was the first and last recipe that Devi found in her mother’s old notebook.

Cooking acts as a medium to pass cultural knowledge and wisdom from one generation to another. When Devi starts to write her own recipes in her mother’s old notebook, she not only creates a tie with her own mother but also starts her diversion and self- realization. It is the place where she really identifies herself. She really wants to come out of her stressful past. Devi’s recipes were totally different from her mother’s dishes. Thus, the heroine breaks the typical rules of cooking and innovatively thinks as a creator of her own world of dishes. Through the character Devi, Malladi shows that the changes can be brought in both food and literature because they both do not have any definite standards or set of rules that has to be followed appropriately. A change is more important to add more spices to life and to make it more colourful and interesting.

Although Aviher father trusted Devi a lot she violates everything by her Suicidal attempt. The first recipe that Devi created is the anti- Saroj’s chutney and it acts as a direct challenge to Saroj’s way of cooking chutney. She made it different by adding apricot and chipotle chili peppers. The other recipes differ in their unconventional tastes. In the beginning of the cooking the recipes are greatly unusual that they had unexpected ingredients like curry and blueberries and do not have typical elements such as ingredients list or numbered list of steps.

Devi named “the recipe lamb clitoris as in honour of Jay, the clitoris, and of course the day when my wall of secrets fell apart around me” (163). And she gives the subtitle as, “The day everyone found out” (163). It is considered as the most sexual recipe in this novel because it expresses the heroine’s traumatic feelings about her miscarriage. The death of the innocent baby and her affair and relationship with Jay and her brother-in-law creates a transgressive feeling inside her. The structure of the recipe is between her transgressive sex and the baby. The thoughts of the lost baby linger in the heart of Devi, her trauma is well expressed in the last paragraph of the recipe and her feelings are totally exhibited through her cooking.

Saroj’s response towards Devi’s secret miscarriage is entirely different and this brings a critical change in their relationship. It creates a great transformation in Veturi’s family. One by one all other secrets come out as a chain along with this, the affair between Devi and Girish, the failure of Shoba and Girish marriage etc. Although Devi tries to rebuild the relationship with her mother, Shoba confronts Devi’s affair with Girish. Then Shoba decides and undergoes some life changing events such as leaving her job, wants to divorce her husband Girish and to return to her parental home. Even though the two daughters of Veturi took different paths and decisions about their lives, they both end at the same point at their parental home. They both are in need of a new beginning and the support of their family to start a new life. Here it is clear that either married life or being single cannot fulfil the expectations of a young woman it can neither exactly tell nor define that what they really want. Thus, both the daughters did not receive the true happiness that they expected in their life. People think that marriage is the ultimate and the ideal goal of women, here Malladi challenges that myth.

Through the character of Devi, her recipes and cooking Malladi shows that women can enjoy happiness and contentment even inside her home. She also supports the idea of cooking ethnic foods and it is not gender limited that anyone can cultivate their interest for this great art

Malladi, Amulya. Serving Crazy with Curry. USA: A Ballantine Books, Random House Publishing group.2004. Prasad, Amar Nath. New Light on Indian Women Novelist in English.Vol 1. New Delhi:Prabhat Kumat for Sarup& Sons efficient offset Printers, 2002. Print. Bala, Suman. Women in the Novels of Shashi Deshpande. New Delhi: Khosla Publishing House. 2001. ======Sophia Mary, Ph.D. Research Scholar, English Department of English Sri Sarada College for Women (Autonomous) Salem - 16 [email protected]

V. Suganya, Research Scholar (Ph.D.) Dr. B. Padmanabhan, Assistant Professor ======The role of food in the history of humanity ultimately provides cultural processes for ethnic identity. Along with religion, language, folklore, food has also been one of the most significant creators of ethnic and regional identity. The invention of cooking allows human beings to make it as a cultural product which is formed by the climate and environmental geography of a nation and also denotes the characteristics of the places. People from different parts of the world eat different varieties of food but certain types of food and culinary tradition are considered as one of the significant cultural symbols and pride of an ethnicity. The production, ingredients, methods, preparation, preservation and consumption of food explain the history of the dynamic ways people opted for living. It creates human bonding and at the same time it preserves the cultural disparity. The enlightenment indigenous food and its ingestion construct identity and claim the individuality of the people from the outsiders. Moreover, the food predilections vary within an ethnic or regional group according to their class. The concepts of food and food system make clear perception about the relationship between the people and food, and their creativity in the preparation. The traditional way of production and ingestion of food is passed down from one generation to other generation. The implementation of richness in food making is the supreme manifestation for the reinterpretation of cultural identity and it also reflects the intellectuality of human civilization from classical to contemporary age.

Food plays a vital role in the development of social structures and the tradition of a society because food is culture; it is medicine; it determines the economy of a nation. In his article Jean- Jacques Boutaud states that “food becomes a central identity marker, defining personality, social class, lifestyles, gender roles and relationships, from family, to community, to ethnic groups or nationality, changing through time and place” (1). The history of gastronomy is conserved and utilized for ethnic pride, national identity and symbolism, familial and regional inheritance.

At the same time the scarcity of food can take away the livelihoods of people. Food is essential to live but the decline of food production will bring terrible and prolonged hunger. During the famine the population of a country will be decreased that people will die due to malnutrition, starvation and acute diseases. Generally, famine does not prevail perpetually, but the effects will be severed, and the scars of the famine live eternally in a country. Famines can come from war and epidemic such as Chinese Famine, Ethiopian Famine, and North Korean Famine. Some famines are provoked by natural disaster like drought, flood, insect infestations and plant diseases. Likewise, in ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 V. Suganya, Research Scholar (Ph.D.) and Dr. B. Padmanabhan, Assistant Professor 245 The Irish Famine Eviction: Destitution and Survival of Irish Migrants in Sebastian Barry’s Days Without End

Ireland, the Great famine was a natural catastrophe which brought drastic change in the economy and livelihood of people. Apart from that there was some political inability that made the people to suffer vulnerably by the famine.

Culture explores the excellence of human knowledge towards moral values, fine arts, belief, customs, behaviour and human attributes which are shared by the people of a particular society. The culture of Ireland is concocted and steeped in myth, literature, religion, music and language that helped to establish the land as a single national identity. Along with these cultural elements, food had also been an epoch-making in the embodiment of national and cultural identity. However, in the period of seventeenth century due to social and political changes in the land, Irish cuisine represented different cultures. Jean-Pierre Poussou wrote in his essay that “Irish food was essentially based on milk products, butter in winter, curds and whey in summer. The diet included meat, and in coastal areas fish, with oat gruel as a supplement” (Web). The dairy products, wheat, peas, beans and oats were the staple food of the ancient people of the land. During the British regime variety of Potatoes were instigated into Ireland and in the beginning, it was cultivated as vegetable garden plant. The benefit of potato was that it grows where the cereals cannot be cultivated. Therefore, the amount of cultivation and ingestion of potato were increased two times and soon after it had taken over the staple foods such as oats, meat and dairy products. Eventually potato became the essential food of the Irish diet in the second half of the eighteenth century. People from lower and middle class society used potato as main foodstuff extensively, the result of which lead to indigenous food items of Ireland became cash crops and were exported to England. The protagonist, Thomas McNulty in Days without End recalls his past to explore his life in Sligo County, Ireland and explain the changes in the food system from the arrival of potato. His father had exported their indigenous food and the family was completely depended on potato.

My father was a butter exporter man in a small way sending butter in barrels out of Sligo port into England. All good things were sent there. Cows, beeves, pigs, sheep, goats, wheat, barley, English corn, beets, carrots, cabbages, and all the rest of the paraphernalia of existence. All that was left in Ireland was the potato for eating. (28)

The exportation of indigenous food, complete dependency on potato and larger cultivation of potato was later found erroneous by the propagation of the fungus Phytophthorainfestans. In the middle of the nineteenth century the fungus spread rapidly and ambushed the potato crops without any caution. This leads to the great catastrophe which is known as a Gorta Mor, i.e. the Irish Potato Famine. Paul F. State explained the situation in his book A Brief History of Ireland that “In 1845 the blight spread to encompass about half the country, destroying about 30-40 percent of the crop. In 1846, it was apparent that the blight had returned, this time destroying almost the entire crop nationwide” (185). The one third of potato crops were completely annihilated by the fungus and people ventured a great hunger. In the novel, Thomsan mournfully envisages the death of his mother and sister when there was nothing left to eat in Ireland except the blighted potatoes.

All that was left in Ireland was the potato for eating and when the potato was lost there was nothing left in old Ireland. She starved, in her stocking feet. In ’47 the harvest was so bad even my father had nothing then. My sister died and my mother, on the stone floor of our house in Sligo town, in a street called the Lungey. (28)

The common Irish people had historically confronted the denial of rights, been the victims of famished and chronic diseases, and experienced the devastation of their livelihoods for so many years. Though the Great Famine was a natural disaster its repercussions were aggravated by the activity and inactivity of the Whig government which was led by Lord John Russell. Paul F. State referred in his A Brief History of Ireland that,

Russell believed that his government should leave relief to the local workhouses and the buying and distributing of food supplies to private merchants and speculators. The administration closed the food warehouses, except on the ravaged western seaboard, suspended public works, and forbade local relief committees from selling food at less than prevailing market prices, which soon soared out of reach of the desperately poor. (186-187)

The inequality approach was also one of the reasons for the famine. The lower and middle class people were the majority to confront destitution and starvation. Through colonization and dissociation of land poor farmers could not cultivate their food crops but people of upper class survived which is observed in Paul F. State’s A Brief History of Ireland that “large landlords survived’ (189). People from upper class utilized the situation and developed their wealth. They took land from the poor tenants in order to provide food for them.

According to Indian economist Amartya Sen, food availability decline is the root of famines. He talks about the entitlement failure in his work Poverty and Famine that has connection to the Great Famine. The lower and middle class people largely had entitlement on potato, but the infestation of fungus crops was destroyed, leading shortfall in food production. They could not sell the potato and became penniless which took them into destitute and starved for a prolonged period in the country. The exportation of indigenous food caused food decline and brought into a Great Famine.

The people had been living in extreme poverty, dying of extreme hunger and deprived of their sense of identity. The common people of Ireland experienced larger amount of health disparities and their longevity was decreased than the upper class society. They found difficulty to obtain enough food to eat. So, the people ate whatever they found and died of the consumption of infested food they had. Here, Paul F. State visualizes the terrible situation of people to the reader in A Brief History of Ireland.

People ate raw turnips; seaweed; half cooked Indian meal; nettle tops and wild mustard; the carcasses of dogs, horses, and diseased cattle; and even grass, so they ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 V. Suganya, Research Scholar (Ph.D.) and Dr. B. Padmanabhan, Assistant Professor 247 The Irish Famine Eviction: Destitution and Survival of Irish Migrants in Sebastian Barry’s Days Without End

died of dysentery, the fatal bacillary dysentery called the “bloody flux”. Irish men, women, and children succumbed to hunger edema (“famine dropsy”) from lack of food, to scurvy from vitamin C deficiency. (188)

According to Paul F. State, millions of people perished of destitution, starvation and unexpected diseases. When seeing the weakening and devastation of livelihood millions of people started to evacuate the native land for the sustenance of their family. Paul explain the horrible condition of the people during the famine in A Brief History of Ireland that “Many among those who were poorer sailed first to Canada . . . the 100,000 who sailed to Canada, about one sixth died on the voyage” (189). In the novel Days without End, the narrator Thomas also had the traumatic experiences of famished, witnessed the death of his own people and millions of migrants during the famine. He lost his family, wealth and identity, and travailed for survival.

I say my sister and mother perished. They perished like stray cats, no one caring much. But the whole town was perishing. The old ships started to bring ruined people to Canada, people that were so hungry they might eat each other in the holds. I am not saying I saw that. But I was thirteen or so and I knew in my heart and soul. . . I was among the destitute, the ruined and the starving for six weeks. Many went overboard, that’s how it was. (29)

Even during the voyage many people died of hunger and fever. They could not resist the situation. The hunger not only took away their land, wealth and family but also took away their identity, pride and ethnicity. In Days without End, during his voyage to Canada the narrator Thomas felt that he was afraid of revealing his identity because of the hunger as the Canadians see them as diseases and like shit animals

Into the fever sheds with us and that’s where hundreds died. I’m just writing all this down. The point is we were nothing. No one wanted us. Canada was feared of us. We were a plague. We were only rats of people. Hunger takes away what you are. Everything we were was just nothing then. Talk, music, sligo, stories, future, past, it was all turned to something very like the shit of something. (29)

The Great Famine made the people lose their national pride and other people had seen them as dreadful animals. They lost all their cultural identities such as stories, music, land and left with nothing prevailed but hunger. In Canada people did not find job to feed enough food for their family. The lower income in the country had made them to leave the place and wandered the world for survival. Paul in his book A Brief History of Ireland stated that “Many among those who were poorer sailed first to Canada, where fares were lowest and from there made their way south to the American republic” (189).

In the beginning of migration Thomas in the novel Days without End reached Canada but he could not find a job even to get enough food. Then he moved to America. There he had started his ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 V. Suganya, Research Scholar (Ph.D.) and Dr. B. Padmanabhan, Assistant Professor 248 The Irish Famine Eviction: Destitution and Survival of Irish Migrants in Sebastian Barry’s Days Without End

life as female dancer when he was a teen-ager. He recalls that “Men shaved for us, washed for us. And put on the finery for us, such as it was. John was Joanna, myself was Thomasina. We danced, and we danced. We whirled, and we whirled. Matter of fact, end of all we were good dancers” (13). He felt that after so many days he wore good clothes and ate good foods. “This was the cleanest I had been in three years, maybe ever” (10). But later, in his twenties, he could not disguise himself as a woman and moved into the American army for survival. He writes that “Yes the army took me, I’m proud to say” (2). Then he lived his life as an army man till the end of his life. Though he struggled a lot he survived in some way. But the effect of famine, the feeling of hunger, still persists in his heart. Thomas tells that “but you were glad to get work because you didn’t work for the few dollars in America you hungered, I had learned that lesson. Well I was sick of hungering” (2). The sick of hungering refers his retrieval about the effects of famine which made people die of hunger and poverty.

As from the reference of the novel Days without End the narrator Thomas put forward the struggle of the Irish for the sustenance of their family during the Great Famine. In that period the entire country was shattered by the destitution, starvation, and chronic diseases. This forced the people to leave their native land in order to get good food and essentials for their life. The paper has attempted to explore the loss of food and the complete dependency on potato and the infestation of fungus which took the lives of the people for many years. It also tries to bring to out the other reasons for the great famine apart from natural factors such as inequality, colonization, entitlement failure, shortfall in food production which took the country into a great crisis. Moreover, the paper deals with the traumatic experience of the narrator in famine, his loss of identity and his travails to make both ends meet in the migrant country. ======Work Cited Primary Source Barry, Sebastian. Days without End: a Novel. Faber & Faber, 2017.

Secondary Sources “History of Irish Food.”Dochara, 31 Mar. 2017, www.dochara.com/the-irish/food-history/history-of- irish-food/. “The Irish Potato Famine 1846-1850.” Dochara, 31 Mar. 2017, www.dochara.com/the-irish/food- history/the-irish-potato-famine-1846-1850/. “What Food Tells Us About Culture.” Freely Magazine, 10 Jan. 2017, freelymagazine.com/2017/01/07/what-food-tells-us-about-culture/. Fitzpatrick, Elizabeth. Food and Drink in Ireland. Royal Irish Academy, 2016. Food in Early Ireland. Dochara, 31 Mar. 2017, www.dochara.com/the-irish/food-history/food-in- early-ireland/. Kinealy, Christine. “Food Supply and Trade.” The Great Irish Famine, 2002, pp. 90–116., doi:10.1007/978-0-230-80247-6_4. Pagunsan, Samson, et al. “Food - Food And Culture.” Gender, Family, Definition, Fathers, and Family - JRank Articles, family.jrank.org/pages/639/Food-Food-Culture.html. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 V. Suganya, Research Scholar (Ph.D.) and Dr. B. Padmanabhan, Assistant Professor 249 The Irish Famine Eviction: Destitution and Survival of Irish Migrants in Sebastian Barry’s Days Without End

State, Paul F. A Brief History of Ireland. Checkmark Books, 2009. ======V. Suganya, Research Scholar (Ph.D.) Department of English and Foreign Languages Bharathiar University Coimbatore- 641046 [email protected]

Dr. B. Padmanabhan, Assistant Professor Department of English and Foreign Languages Bharathiar University Coimbatore- 641046 [email protected]

Susy Antony, Assistant Professor ======Culinary experiences in literature are mines of personal and social trends. They enrich the readers with the cultural aspects of the places where the novels are set. Food fosters a deep bond among people. At times food becomes symbolic of the state of mind the characters are in. Khaled Hosseini’s novels, A Thousand Splendid Suns and And the Mountains Echoed offer myriad ways of exploring food metaphors. They enhance the readers’ comprehension of personal, social and ethnic mind frames of the people of Afghanistan. The Diaspora in And the Mountains Echoed takes culinary experiences to a different level. The therapeutic value of food needs to be ascertained in this context.

The communal aspect of Afghan life revolves around the common tandoor (stove), where the women get together to cook food for themselves and their families. In A Thousand Splendid Suns, Mariam’s transformation from a girl to a wife happens when she takes the dough to the common fireplace to bake bread. The women of the area come together, exchange stories of their lives with the tandoor as the backdrop. Mariam is transported from her native village Herat to the vibrant city life of Kabul. This has great significance as she was born a harami, an illegitimate child and was living with her mother in the outskirts of Herat, as a social outcast, before being married to Rasheed from Kabul. So, from a marginalised girl, she gains acceptance when she becomes Rasheed’s wife. Here culinary experience becomes a source of support and strength for her. The tandoor is the focal point of communal living in Kabul. It becomes an initiation ground to city life for Mariam though initially she is intimidated when the women of the neighbourhood swarm to her, all of a sudden to get details of her personal life.

Communal living in Afghanistan is yet again exhibited during iftar (breaking fast) during the month of Ramadan. After her marriage, Mariam relishes consuming bread and a date during iftar, “tasting for the first time in her fifteen years the sweetness of sharing in a communal experience” (77). It has great significance in her life, as being a harami, she lived on the fringes of mainstream society so far. Her father, Jalil, used to get back to his real family consisting of three wives and a number of children for the real Eid celebrations after bringing gifts for Mariam and having tea with her and her mother. But due to her outcast status, she dreaded Eid as it is the time of hospitality and ceremony.

The role of food during both happy and unhappy occasions cannot be underestimated. Food takes the centre stage at any celebration. Even though Mariam lived on the outskirts of Herat, Mullah Faizullah, her Quranic tutor and well-wisher, used to present her with chocolate candy, dyed boiled ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Susy Antony, Assistant Professor Myriad Hues of Culinary Experiences in the Novels of Khaled Hosseini 251

eggs and cookies on the occasion of Eid-ul Fitr. In Rasheed’s household also, many dishes are prepared for iftar - rice, lamb and okra qurma besides bread and radishes to name a few. The rich and the poor alike do their best by preparing various dishes to mark happy events. On an unhappy occasion like death also, food has a key place in Afghanistan just as in other parts of the world. Laila’s brothers, Ahmad and Noor become martyrs fighting with the Mujahideen against the Soviet invasion in their home country. Women flock to the household to console Laila’s mother. A khatm dinner is organized where people from the neighbourhood come together in Laila’s home to mourn the deceased.

Later on, in the novel, Rasheed stresses the need for family members to eat together. When he marries Laila, there is friction between Mariam and her. Rasheed points out that Laila could not avoid Mariam as they have to sit across the table when they have their meals. Laila used to enjoy having food at her friend Tariq’s home before at peaceful times. She mentions how they ate together with light hearted talks going around. She disliked eating alone at her own home. All these point to the fact that food is a binding factor which keeps families and communities together. Consumption of food as a community is part of the ethnic identity of the people of Afghanistan.

Cooking becomes a pleasure or pain according to the attitude to the person for whom the food is being cooked. The reverse is also true. If one does not like a person, one tries to find fault with the food he/she prepares. Mariam’s first attempt at cooking for her husband is detailed by Hosseini with great care. She makes dal (lentil) and white rice. She is very much worried about the consistency of the dal she has made. Her fears are allayed only when Rasheed approves it with his words, “A little under-salted but good. Maybe better than good, even” (68). Mariam falls from Rasheed’s heart as a result of failing to give him a child. The food she cooks becomes too salty or too bland, too greasy or too dry under the changed circumstances. Mariam no longer looks forward to cooking for her husband.

Personal mood swings and political turmoil contribute to the way one perceives food. Long hours of fasting during the month of Ramadan throw Rasheed off gear. He is irritated and finds fault with the food prepared by Mariam. He accuses her of undercooking the rice and as punishment, he makes Mariam chew some pebbles which he forcefully puts on her mouth. As a result, two of her molars are broken. Here food becomes a source of oppression. Even political unrest in Afghanistan adds to Rasheed’s state of mind. The civil war has taken its toll on his mental health. Finding fault with food becomes his means of coming to terms with his own life.

Another character who extends her mood to culinary experience is Laila’s mother. She projects her mental state through cooking or abstaining from it. When her sons die for the cause of driving away the Soviets from Afghanistan, she withdraws from life by not taking any interest in cooking. She does not think about the well being of the two surviving members of her household – her husband and Laila. But later, when the Soviets are finally uprooted from Afghan soil, Laila’s mother celebrates it by re-entering the kitchen after a long gap of five years. She cooks a lot of dishes, “aush soup with kidney beans and dried dill, kofta, steaming hot mantu drenched with fresh ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Susy Antony, Assistant Professor Myriad Hues of Culinary Experiences in the Novels of Khaled Hosseini 252

yogurt topped with mint” (159). Thus, there is a huge transformation in the mindset of Laila’s mother, the outward expression of which can be seen in her enthusiastic cooking. Thus, food becomes a symbol.

Food is also a symbol of patriarchy in the novel. Rasheed asserts his power on Mariam through food. She is scared, at the beginning of her married life, whether she will be able to please her husband through her cooking. In the initial years, there are only a few complaints about her culinary skills. Later on, Rasheed complains on a regular basis about Mariam’s cooking depending on his state of mind. He even inflicts physical pain on her, accusing her of not preparing the dishes according to his preferences.

The simple activity of enjoying food as a sign of normalcy can be seen towards the end of the novel. After a lot of turmoil in Laila’s life, she carries on her life with Tariq in a near normal way as a refugee in Pakistan. Once again there is mention of eating meatball sandwiches with cucumbers and drinking cold ginger ale (377). The characters try to lead a normal life even though their status in Pakistan is that of refugees. But it is a huge relief for them to be away from the battle field of Afghanistan. They find comfort in the simple pleasure of eating familiar food. When Tariq and Laila with their children go back to Afghanistan, they eat at a kebab house. They count their blessings and enjoy their food. “It’s a small place, with sticky, vinyl tablecloths, smoky and loud. But the lamb is tender and moist and the bread hot” (392). After finishing their food at the joint, they go out and the children enjoy rose-water ice cream from a street vendor. All these point to the fact that human beings since time immemorial and across borders have found comfort in food.

In Hosseini’s And the Mountains Echoed, the therapeutic value of food is endorsed. Abdullah migrates from his native Afghanistan to far away US. As a means of livelihood, he starts a restaurant and names it “Abe’s Kabob House”. The dishes on the menu are reminiscent of his native land – Caravan Kabob, Khyber Pass Pilaf, Silk Route Chicken. The dishes are prepared by Abdullah’s wife. When each table is served, he rings the copper bell placed behind the register counter. It is supposed to add to the Oriental charm. The ambience of the place reminds its visitors of Afghanistan. All these are Abdullah’s ways of keeping his mother land close to his heart.

The restaurant has therapeutic use not only to Abdullah but also to other Afghan people displaced from their homeland. Idris, a doctor by profession, visits Afghanistan with his cousin Timur to sort out some property matter. When he gets back to the US, he rushes to Abdullah’s restaurant in an attempt to hold on to his memories of homeland. He orders ethnic food such as brown rice, bolani and chapli kabobs for his family (161). Ethnic identity is reinforced even in faraway US through food. Afghans fondly visit ethnic food restaurants in the hope of salvaging their memories of homeland through tickling their taste buds. On occasions of grief also, the Diaspora community finds consolation by consuming ethnic food. When Idris’ father passes away after a long bout with cancer, his relatives gather in his home to pay homage to the departed. Idris orders rice and lamb from Abe’s Kabob House. Khaled Hosseini, himself being part of the Afghan Diaspora population in the US, would have become nostalgic while portraying Abdullah and his eatery. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Susy Antony, Assistant Professor Myriad Hues of Culinary Experiences in the Novels of Khaled Hosseini 253

Culinary experiences have a major role in defining people, communities and nations. Food offers comfort to people on a personal level. It becomes a solace to a community at trying times. Moreover it offers an identity to ethnic groups outside their native lands. Thus the therapeutic value of food cannot be ignored in creative works. Hosseini has portrayed these areas minutely in both the works under discussion. ======Works Cited

Hosseini, Khaled. And The Mountains Echoed. Bloomsbury, 2013. ---. A Thousand Splendid Suns. Bloomsbury, 2008. ======Susy Antony Assistant Professor, Department of English Iqbal College, Peringammala, Thiruvananthapuram Kerala PIN 695 563 [email protected]

J. Swetha, M.Phil. English ======Abstract Magic, an apparently created influencing event by mysterious or supernatural forces. It relates to the existence of mystic elements in and around us. It is all about the connectivity of the mysterious forces and the inner soul of a person because they take hold of the laws of physics and of energy conservation. Wizards who possess these create their own glorious life and those who are obsessed walk through the dark state of ecstasy. The interpretation given here by the researcher is all about one great room referred as The Great Hall of Hogwarts and the relationship between the food (the classic British cooking) and the hall in the potter canon of wizard and wizardry in “Through the Door of the Castle in J. K. Rowling’s Harry Potter Series”. The great hall refers to various historic events and is also the most conspicuous room in the entire series of Potter. The paper analyses the significance of the Great Hall along with the British cultured cuisines served. Food of the Wizards and the Muggles are the world classic dishes except two Non- British dishes. The anticipation over imagination is elucidated by the historical traces it holds on and enlightening Potter’s world with house feast treat. The more you understand, you call J. K. Rowling as the world of reverie.

Magic is quite something relating to the supernatural force or element that is being heard by many till date. The allure forces feast our hearts invisibly with its modern features. The pleasure of the glittering beauty is apparently noted as ‘the feel of wonder’. Getting drowned into the ocean of the magical world it will definitely, be hard to show us on the shore of reality. The real world will absolutely make a magical collision; connecting it with the actuality. All these are outspoken in books, media, journals and periodicals. Books take the first cover up for magic especially in fictions, relating itself to the world of literature. Through this door of transaction, magic took a permanent stand up in literature. Many books came on with stuffs relating necromancy, sorcery, white magic, black magic, witchcraft, wizardry, spell working and incantation. Taking a closer look, it is perfectly clear that witchcraft and wizardry played its role with utmost perfectness and spectacularly in Children’s Literature. It seems to be the long-lasting ingredient for so many writers starring from Homer and extending to contemporaries like C. S. Lewis, Derek Landy, J. K. Rowling, J. R. R. Tolkien and Robert Jordan.

Speaking of the contemporaries, there strikes the lightning rod of one breathtaking writer who created her own fan world across the seas with the release of fabulous books depicting the whole

world of magic in her Harry Potter Series written by Joanne Kathleen Rowling pen named as J. K. Rowling.

The soul of magic has created uniqueness in the works and is seen in very lines of the books as she goes on describing the world of Harry Potter. The whole of Potter’s world is covered up with two main places the London city and the school of Hogwarts for Witchcraft and Wizardry referring commonly as Hogwarts in the book. We see the entire book takes us through the eyes of Harry. Through his eyes, we walk into the magnificent castle in the Harry Potter’s world of wizardry which is first introduced in Harry Potter and the Philosopher’s stone neglecting itself from the Muggle world. Though, the castle is covered with seven storey building it is entirely raised with magic with One hundred and forty two staircases each holding several rooms in it and is surrounded by Great lakes in the south, the Forbidden forest in the west and the entrance hall which leads to the Great Hall in the west, along with grounds filled up with greenhouses and vegetable patches. As there are so many doors, only one plays an extensive role in this castle called ‘the Great Hall’ which is next to the entrance hall. It refers to various historic events and it is the most conspicuous room in the school. This overwhelming Great Hall in Hogwarts is largely meant for teachers and students gathering, their course meals are provided here. The large hall is covered with Floating Ceiling, is bedazzling like the sky. Enlisting all the events there is one prime element seen for whole of the time. Each book reflects its changes in the hall and the hall is dressed up with its historical events of Start-of-term-feast, Sorting Ceremony, Halloween feast, Christmas feast, Yule Ball, Duelling Club, End-of-term-feast and the Final Battle.

‘Food’ is the essential course for all the celebration in the castle and the food provided are named to be the ‘Traditional Britain Cuisines’. Each celebration holds a history behind it and distinct seasonal dishes are prepared during the feast and celebrations. Food is served in high tables with Golden plates, spoons and cups for students and teachers similarly one, per house for all the four houses of Hogwarts- The Rowena Rvenclaw, The Godric Gryffindor, The Helga Hufflepuff and The Salazar Slytherin. Food served is prepared by the twist of the wand in the kitchen of the elves in the school. Potter’s food canon is entirely covered with Classic British Dishes which stands as an eye opener for the readers. Although the British classics had landed on the tables, it also came up with two non- British dishes: ‘Blancmange’ seems to be a strange kind a European origin and ‘Bouillabaisse’ a French origin. All the meals served become a rich and regular part of Hogwarts and it is no doubt it is a wonder for Harry during his first meal in the school in Harry Potter and the Philosopher’s Stone and is not easy-breezy to forget.

The most inspired British traditional menu for the people of Hogwarts is The Sunday Roast, which is one of the traditional weekly meals in London and in the Castle and is often compared to the Christmas meal. It stands as a major influence in English world. The Sunday Roast is completed with its sub-courses of Potato Roast crisp, Beef roast is a signature dish of England in other words can be noted as ‘the Roast Beef of Old England’, Yorkshire Pudding an English side dish from North of England and Brussels Sprouts. A customary preparation is underdone during the Christmas fest where we see Flaming Pudding along with Turkey roast including Brussels that are large leaf green ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 J. Swetha, M.Phil. English Through the Door of the Castle in J. K. Rowling’s Harry Potter Series 256

vegetable took Mediterranean region as its native but then first appeared in the Northern Europe of Thirteenth Century, Potato roast and Bread Sauce. Tart is more adorable by Harry and by his friends and Treacle Tart is British traditional dessert seasoned over with Golden Syrup and Black Treacle. Rowling prepares the menu for Breakfast dine with Sausages, Roast Beef, Tomatoes fried, and with Steaks, Trifle is a cuisine dessert made with fruits. Tart enclosing with a Fruit pudding covering up with hot Steam of Custard Sauce. The British aromatic Syrup Treacle is relished and refined with Sugar Cane. Since it is the Molasses it probably appears in either form of Golden light or of Black dark. Everywhere in the book it is the wand and spells that refreshes the place of Hogwarts in each aspect specifically when it comes to the Great Hall. Throughout the table we find Steaks, Puddings, Jellies, Fresh Salad, Sandwiches, Meat balls, Bacons, Ice Creams, Stew Goulash, Pie’s, Oranges, Apples, Chicken roast, Pumpkin juices, Hambugs, few amount of Sea foods and Water are seen on the table. Water is rarely seen when Harry drinks in his room and nowhere.

Alcohols are quite kept hidden because people of England does not have a greater intension over consuming alcohol and few sequence are revealed in two of her books The Harry Potter and the Philosopher’s Stone and in Harry Potter and the Prisoner of Azkaban. Social drinks are arranged in Hagrid’s home and are not seen in the breakfast seat.

Shifting on to the feast and events of Hogwarts, it usually begins with a Start of Term feast which is considered to be the first launch seen in Harry Potter and the Philosopher’s Stone, The Chamber of Secrets, The Prisoner of Azkaban, The Goblet of Fire, The Order of Phoenix and in The Half Blood Prince. It is the ceremonial feast of the castle taking place in the Great Hall. Food in the Start of Term feast is Yorkshire pudding, Pork Chops, Sausages, Bacon and Steak, Peas, Carrots, Gravy, Treacle Tart and Peppermint Hambugs. Harry’s mouth is found wide open since it is his first feast and he had never enjoyed the pleasure of eating such delicate and delicious cuisines.

By the time of Triwizarding Tournament, Halloween arrived. The Great Hall is festooned by large enough Pumpkins, Juices, Bats, Orange Streamers, Black Cauldrons and Coloured Candies of Goblet. The ceiling is engulfed with thousands of bats. Professor Dumbledore arranges for the skeleton dance during the feast. It is a highly envisioned feast by the students who would look forward each year. The Halloween party is seen in Harry Potter and the Philosopher’s Stone, Chamber of Secrets, Prisoner of Azkaban and the Goblet of Fire. After all the parties and championship tournament the season for home has arrived along with Christmas. It’s the first time; the Hall dressed up with splendour of tall Christmas trees in dozens and tables packed with Crumpets is a Griddle Cake. The Christmas Cakes, Roast Turkeys, Chipolatas, Cranberry Sauce is a relish made of cranberries served on Thanksgiving and Christmas dinner. All these are arranged for the students as a mid-day meal.

The Yule Ball party is started as a part of the Tournament arranged for students. “All the Gryffindor had learned to treat food anybody else offered them with extreme caution, in case it has a canary cream concealed in the centre, and George confided to Harry that he and Fred were now working on developing something else” (Rowling 262). Tables were decorated with Stew, Goulash, ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 J. Swetha, M.Phil. English Through the Door of the Castle in J. K. Rowling’s Harry Potter Series 257

Snacks representing Durmstrang and Beauxbatons. The Great Hall nearly also includes the Apparition lesson classes to be held here for the sixth-year students, Ordinary wizarding level examination for the fifth-year students, Nastily exhausting wizarding tests for seventh year students and finally comes up the End of Term feast.

The Great Hall is enchanted with good memories of the school including colourfully flavoured cuisines which is considered to be the Classic Cuisines of British Society and Rowling has created her own Traditional frame charts for the Hogwarts people. The researcher has found that the author has given feast to our eyes and appeases our appetite. ======Works Cited

“Christmas Feast.” Harry Potter Wiki, harrypotter.wikia.com/wiki/Christmas_feast. Accessed Date 14 Dec. 2018. Errington, Philip W. J.K. Rowling: a Bibliography 1997-2013. Bloomsbury Academic, an Imprint of Bloomsbury Publishing Plc, 2015. Accessed Date 14 Dec. 2018. “Feast Your Eyes on Harry Potter's World of Food.” Google Search, Google, www.google.co.in/amp/s/relay.nationalgeographic.com/proxy/distribution/public/amp/people- and-culture/food/the-plate/2016/07/feast-your-eyes-on-harry-potter-s-world-of-food. Accessed Date 14 Dec. 2018. Rowling, J. K., et al. Harry Potter and the Goblet of Fire. Scholastic Inc., 2009. Thalmann, Simon A. “Harry Potter Recipes: Snacks, Desserts and Drinks Inspired by the Books and Movies.” MLive.com, MLive.com, 12 July 2011, www.mlive.com/food/index.ssf/2011/07/harry_potter_recipes_snacks_de.html. Accessed Date 14 Dec. 2018. “4 Memorable Food Moments from Harry Potter.” Scottish Book Trust, 30 July 2013, www.scottishbooktrust.com/blog/reading/2013/07/4-memorable-food-moments-from-harrypotter. Accessed Date 14 Dec.2018. ======J. Swetha, M.Phil. English Sri Sarada College for Women (Autonomous) Fairlands Salem-636016 [email protected]

Dr. K. Thamizharasi, Associate Professor of English ======At every point of time, the needs of human race have kept on changing –but food remains the life sustenance forever. It is very appropriate to think on these lines in the present scenario where farming procedures, food procuring activities, food making industrial functions have undergone a radical change due to scientific and technological inventions. In consequence, it is the need of the hour that the traditional and proven methods of the past are redeemed and re-oriented for the welfare of progeny.

This paper aims at presenting the multifarious functionality of both overt and inadvertent food symbolism in literary texts. Accordingly, the focus is on the aesthetics of delineating select literary texts such as, The Mistress of Spices, Bhoma, Evam Indrajit, Macbeth, “Hunger”, Charlie and the Chocolate Factory, The Grapes of Wrath and The Road, from multiple literary and critical perspectives. The chosen excerpts and extracts in relation to food bring out a panoramic view of the world and its social structure in miniature from ethnic, social, political, economic and moralistic dimensions in particular.

A deeper understanding of the concept of food in relation with individual and society reveals the fact that behind the domain of food there remain many great virtues and issues. Food not only nourishes the body but is inextricably yoked to one’s culture. Just like language, food is culture specific. Each culture has its own unique cuisine. Diaspora literature brings out the longing of the immigrants for their home and food which increases the homing desire and creates fractured identity in them. For instance, in Chitra Banerjee Divakaruni’s TheMistress of Spices the aromatic ingredients of Indian cuisine, such as cinnamon, cardamom, fenugreek, etc. are offered as a cure to heal the fractured selves of the immigrants. Each herb has a unique place in setting things right. The names of spices become titles of chapters in the novel, as they hold truly magical and healing powers. They are from the birth place of Tilo, the mistress of spices who owns an Indian store and helps the immigrants to overcome their psychological traumas.

The chapters narrate, “Tilo’s interaction with her customers, and how she gifts a particular spice to them to solve their specific problems in life. Tilo and her spices are at the centre of the interaction between races, cultures, even various Indian cultures, with people of all ages, prejudices and expectations” (Yadav n. page. web). The very name Salad Bowl theory is an indicator that food is an inseparable part of any culture. It is a concept in United States to signify the integration of many different cultures for unique and peaceful co-existence of races. The application of Salad Bowl

theory to this novel is appropriate and denotes the characters, the residents of the US who combine like a salad in a bowl.

The denial of food and hostile environment are directly proportional to each other when it involves politics between man and Nature or man and man. Both The Oldman and The Sea and The Riders to the Sea depict man’s star crossed struggle against Nature. In the same way, Bhoma, the village peasant, is a victim of man’s hegemonic mania for economic and social glory. The exploitation of the agricultural labourers and the contemporary social ills are dealt with in Bhoma by Badal Sircar, a legend and doyen of Third Theatre. It presents the poverty–stricken life of the peasants who grow food grains for all. They are paid meagre wages which are not regular and do not suffice to support their large families. They starve and remain foodless for many days. This condition of the rural peasant is sharply contrasted with the well-fed, easy-going bourgeoisie of Calcutta. Bhoma is not only an individual but represents the oppressed peasant. The hungry villagers’ blood transforms into food for others as, “Bhoma’s blood, red blood, blossoms into white jasmines of rice in our plates. Twice everyday” (76). The blood imagery exposes the oppression and exploitation of the economically weaker sections of the rural masses and also stand testimony to the exploitation of the underprivileged by the elite. Here, the significance of food communicates relevant social messages pertaining to immediate contemporary situation.

Food is precious, the dearth of it results in hunger, famine and lawlessness. There is a saying in Tamil, ‘Pasivandhal patrum parandhu pogum’, which means, one who is afflicted with hunger will ignore devotion towards dignity, morality, and even divinity. Jayanta Mahapatra’s poem “Hunger” is an apt example to prove the aforesaid maxim. Here a fisherman sells his 15 year old daughter to a stranger to keep himself and his daughter away from starvation as if she is a commodity.

The fisherman said: Will you have her, carelessly, draining his nets and his nerves, as though his words sanctified the purpose with which he faced himself. I saw his white bone thrash his eyes. (2-4)

These lines decisively tell upon the flesh trade for want of food, which is a shame on the nation and humanity. The poem exposes three types of hunger – starvation of the father and daughter, the emotional starvation of the stranger, and unethical masculine hunger for female body. Objectification of woman is barbarism anywhere.

Food and its related concerns with feminine identity and domesticity from the perspective of two great writers, John Milton and Badal Sircar proffer a glimpse of the world view of women in general. Satan in Paradise Lost Book IX uses his diabolic tongue as a ruse to make the first pair on earth to err, by tempting Eve, to eat the forbidden fruit. Eve’s feminine identity is taken advantage of by both Satan and Patriarchy. Man’s fall from innocence to guilt is thus achieved by means of food in the name of knowledge.

The protagonist of the play Evam Indrajit, represents the intellectual aspirations and dilemmas of the urban middle class youth of the 1960’s. He is both a rebel and a victim of his society. Though the seminal theme of the play is existential predicament, the writer, a humanist presents a glimpse of the position of women, through the rules that bind women and the duties expected of them. Indrajit, despite being a rebel who opposes the laws of the society which keep women subservient, also is a chip of the old patriarchal order. His wife looks after the house and he works in the office. Whenever she goes to her parents’ house, he eats in the restaurant. This exhibits the patriarchal mindset that kitchen is a platform only for women, and subtly brings out the politics of food preparation at home.

There is no literary aesthetics without touching upon Shakespeare’s contributions. Food symbolism abounds in the play Macbeth with many dimensions. For instance, Macbeth and Lady Macbeth receive their royal guest king Duncan with his retinue and offer them a ceremonial dinner with all humility and hospitality hiding their dark intentions. The richness and grandeur due to the royal personages is beautifully exhibited. Though it is a sumptuous royal banquet, there is no humanity in it. The evil intentions of Macbeth and Lady Macbeth find a corresponding wavelength with the witches. In Act IV Scene i, the witches prepare a broth in a big cauldron using the wile, ugly and poisonous creatures and dance around the cauldron. Macbeth, who comes there to know the verdict of his present and future, shares the broth unhesitatingly with them. This devilish banquet brings out the evil innate in (man) Macbeth. Killing a king is regicide and it unleashes the depletion of self-culture in Macbeth due to his vaulting ambition.

Wherever natural justice is at stake, where the atrocities of man go unchecked, nature is exploited, and it brings about unnatural happenings, massive destruction and desolation not only to humanity but also to other creatures. In Act II Scene iv, Ross talks with an old man, who reports the unnatural happenings that took place on the previous night when Duncan, a noble and god-like king was mercilessly killed. To cite an example, the king’s horses in the stable began to eat one another in tune with the horrible event as a result of the disturbance and calamity.

In an apocalyptic or post-apocalyptic world, food is prioritized over everything – as Jean Paul Sartre says, “existence precedes essence” when survival or existence itself becomes a question mark – all other things including ethics become secondary. Throughout the novel The Road the remnants of the lost old world due to a catastrophe is depicted. McCarthy classifies humanity as a material object and places it along with electricity and running water, but the consolation is that humaneness might be existing at a lesser level. The boy and his father, the protagonists of the novel are “good guys” as they carry the fire – they follow the ethical standards of life. On the other hand, the “bad guys” plunder and kill the others to fill their stomachs. When the meagre store of food is also depleted, they become cannibals; they capture, torture, and eat the people whom they meet. The “bad guys” roast the newborn infants over campfires. Their act destroys the only hope of new life for humanity. On the contrary, the Father and the Son feel sorry for the lost life. This encounter provides answer to the question of the boy “Are we still the good guys? The father replied, we’re still the good

guys. And we always will be” (64). The burnt infants demonstrate desperation and the total decline of man as a civilized being.

The man is able to find some food as he is the “life keeper and death dealer” to protect the boy. In a house, he discovers a bunker full of supplies, crates of canned food, two iron cots, hundred gallons of water and a chemical toilet. They stay there for some days. Even during times of adversity noble souls do not deviate from the moral codes. The boy and the man thank the people who left these things and express their gratitude: “Dear people, thank you for all these food and stuff. we know that you have saved it for yourself and if you were here we wouldn’t eat it no matter how hungry we were and we’re sorry that you didn’t get to eat it and we hope that you’re safe in heaven with God.” (p. 154-155).

During calamities, the “good guys” who are noble and ethical, are protected by the Supreme Being. Both the protagonists have adequate food until they meet their ends. At the end of the novel, the father dies but the boy finds a good family with children as his caretakers. Nature never hurts the heart that loves it, at the same time there is no escape from the wrath of nature, when troubled by unethical, selfish human intervention. The apocalyptic/ post-apocalyptic novel The Road is a testimony to this.

Steinbeck’s The Grapes of Wrath also deals with the relationship between man and nature. The common thread that connects both the novels is the issues relating to natural or manmade disaster, famine, move towards greener pastures, problems of survival, conflicting ethical standards of humanity during and after the catastrophe, degeneration and revival of hope for humanity at individual and collective level. Steinbeck emphasizes the importance of maintaining self-respect in order to survive spiritually. The Joads in The Grapes of Wrath prove their humaneness: Tom and Casey sacrifice their lives to restore justice for a common cause, Ma Joad, a strong matriarch takes a lead role in her family and Rosh of Sharon exhibits universal motherhood by her act of feeding/suckling a starving man from death – a gesture of nobility and kindness.

The common purpose of uniting America around a morality-based economy that values people, places and work is another core element of Grapes of Wrath. While talking about the importance of man’s connection with nature, American agrarian philosopher Wendell Berry in his Another Turn of the Crank defines a healthy community as follows:

People who take a generous and neighbourly view of self-preservation, they do not believe that they can survive and flourish by the rule of dog eat dog; they do not believe that they can succeed by defeating or destroying or selling or using up everything but themselves. They want to preserve the precious things of nature and of human culture and pass them on to their children. They want the world’s fields and forest to be productive; they do not want them to be destroyed for the sake of production. . . They know that things connect – that farming, for example is connected to nature, and food to farming, and health to food – and they want to preserve the connections. . . (17-18). ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. K. Thamizharasi, Associate Professor of English Food Aesthetics in Literature: A Select Reading 262

Charlie and the Chocolate Factory which is a modern classic of fantasy genre is a moralistic novel of Roald Dahl written in1964. It teaches children values of human life and morality from adults’ perspective. The plot exploits the love of children for chocolate to teach them human values. For instance, the boy Augustus Gloop, is intrigued to falling into the chocolate river, which is flowing, for his vice of gluttony. Another child Violet, the world’s champion gum chewer, eats away the sample, to be tested gum ball, and bloats like a giant balloon herself and becomes blue in colour. These two instances show that the disobedient children are punished by their own actions. Charlie Bucket, the little hero of the story becomes a role model to the youngsters. He is the only child who wins the competition and proves himself worthy among the rich whimsical children. His family is literally starving with seven members to be taken care of by one bread winner, his father. Charlie’s father could provide only enough for, “bread and margarine for breakfast, boiled potatoes and cabbage for lunch, and cabbage soup for supper” (5).

Though Charlie, the only child of the family, is not well-fed, he is well-brought up with all virtuous qualities. His parents, despite being poor, take care of both their parents and behave decently and in a dignified manner. The grandparents entertain the child with stories. His upbringing is an example of good grooming that too in a society where values are declining. By observing the adults, children learn and also teach the adult world. “Child is the father of man” is not only philosophy but reality. “To Cook and Eat” is a poem written by Emma Richards, a twelve year old child reads thus:

To cook and eat is an art, yet a part of everyday life, we take it for granted not knowing not caring, that others may not have this thing which we so foolishly waste. (100)

Though simple, the poem throws light on the need to conserve, preserve, and share food, responsibly and lovingly for today and tomorrow.

To conclude, it is a universally acclaimed altruistic statement that food nourishes the body and literature nourishes and cultivates human minds. Food as life sustenance and its significance take humanity to different levels, with different layers of meaning in human history. All literatures disclose the essentiality of food and denote multiple meanings and functions. Vallalar, a saint poet of Tamil Literature and humanist, of the modern age, founded ‘Suddha Sanmarkka Sangam’ and looks upon food as substance which satisfies hunger and sustains energy to perform good deeds in life. He ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. K. Thamizharasi, Associate Professor of English Food Aesthetics in Literature: A Select Reading 263

considers offering food to the needy as ‘Jeeva Karunyam’ – unconditional love and compassion for all living beings, kindness and grace – the action of which elevates the soul. He seconds the idea that ‘the one who offers food, offers life too’, which is equal to ‘Where there is love there is life’ by being human. The same action is viewed by Bharathiyar, a great revolutionary Tamil poet of the 20th century, as social justice as follows: ‘If a single person doesn’t get food, let the world be destroyed’. He talks about everyone’s right to food on earth. He tries to establish humanity and social justice through equality. In accordance with the dictum of Bharathiyar, sharing food with others shows hospitality and humanity. A virtuous habit of sharing food is quite common even among children in South Africa and is popularized by the term “Ubuntu” which is a Nguni Bantu term meaning humanity. It is often translated as “I am because we are”, and also “humanity towards others”, but is often used in a more philosophical sense to mean “the belief in a universal bond of sharing that connects all humanity” (Wikipedia n.pag.). ======Works Cited

Berry, Wendell. Another Turn of the Crank. Washington D.C.: Counter point. 1995. Dahl, Roald. Charlie and the Chocolate Factory. London: Puffin, 2007. Divakaruni, Chithra Banerjee. The Mistress of Spices. New York: Anchor Books, 1997. Ed. & compiled. NCERT Sixth Standard Text BookTerm 3 Vol.2 Chennai: Tamil Nadu School Education Publication, 2017. https://en.m.wikipedia.org> wiki> (ubuntu philosophy) Mahapatra, Jayanta. A Rain of Rites. Athens: U of Georgia P, 1976. Mc Carthy, Cormac.The Road. London: Picador, 2009. Shakespeare, William. The Tragedy of Macbeth. Ed. Sir Edmund K. Chambers. Bombay: Blackie Associates, 1990. Sircar, Badal. Three Plays. Calcutta: Seagull Books, 1983. ---. Evam Indrajit. Trans. Girish Karnad. Calcutta: Oxford UP, 1974. Yadav, Savita. “A Cross Cultural Analysis of Mistress of Spices”. docx. www.academia.edu ======Dr. K. Thamizharasi Associate Professor of English PG & Research Department of English Government Arts College (A), Salem – 636 007 [email protected]

======Language in India www.languageinindia.com ISSN 1930-2940 Vol. 19:1 January 2019 India’s Higher Education Authority UGC Approved List of Journals Serial Number 49042 ======Exploring the Power of Food as a Vehicle of Identity and Ethnicity: A Study of the novel “The Hundred-Foot Journey” (2010) written by Richard C. Morais and the Film Adaptation (2014) of the same directed by Lasse Hallström.

K. Unnamalai, I Year MA in English with Communication Studies ======Introduction Food, like language, exists as a vehicle for expressing culture. It has the power of being both a biological necessity as well as a deeply symbolic cultural artefact, the one that connects us to one another on several levels. It is stated to be agreeable that “food is a mechanism for expressing an identity that also has a social purpose.”. The scholar Robin Fox argues that are food choices serve to symbolize how we define ourselves in terms of religion, ethnicity, social class and so on. That is not to say that food and identity are static, which is evidenced by the current phenomenon of globalization that has increased human interaction and the overlapping of cuisines. The powerful act of food sharing involves simple everyday foods to extravagant ritual foods, to be inherently layered with meaning for cultures throughout the globe.

The Theory of Food Culture and the Neurocognitive Adaptation Criticized Over the Novel The theory of Food culture involves common foods prepared often which varies across cultures and plays a major role in defining culture as well as identity. Individual cultures often see their everyday foods to be ordinary and plain that they are unworthy of study, but these foods often give not only insight into the cultures they belong to, but also to the foods and palates of outsiders of that culture. Cultures can both shape and are shaped by the foods they eat and the foods they consider to be stapled. The everyday foods can illustrate cultural identity, they can also create a space for individual identity as well.

The “Food” has unique histories related to their Preparation, production, consumption, and ultimately how they are used as vehicles to express identity. The themes of food fusion, the classifications of every day vs. ritual or seasonal foods, and the manifestation of cuisines like Haute, Molecular, Oriental, Continental, French and so on outside of their sphere of origin will stand as the guiding principles which delve into studying a diverse set of cultures. "The Hundred-Foot Journey" seeks to find how food retains its ability to act as a mechanism of identity and establishing cultural, ethnic, spiritual, and social belonging. The paper takes on a culinary journey of the globe, making stops infusion of Indian and French cuisines.

"The Hundred-Foot Journey" is an experiential narrative of Hassan Haji, who is a born chef of middle age. He recounts his life's journey from his family's modest restaurant in Mumbai to his

elegant restaurant in Paris where he conquered the insular world of French Haute Cuisine. A tragedy at home in Mumbai pushes Hassan's boisterous family into a picaresque journey across Europe, where they ultimately settle opposite a famous chef, Madame Mallory, in the remote French village of Lumiere. After a series of hilarious cultural mishaps, the grand French chef discovers, much to her horror, that the young boy cooking in the cheap Indian restaurant across the way is a chef with natural talents far superior to her own. A culinary war ensues, full of plot twists, pitting Hassan’s Mumbai-toughened father against the imperious Madam Mallory, a battle royale that finally reveals to young Hassan his true destiny in life. The novel filled with eccentric characters, vivid settings, and delicious meals, Hassan’s charming tale lays bare the inner workings of the elite world of French haute cuisine. In the process, however, Hassan also discovers a truism that bedevils any man who has got out into the world to make his mark, the true costs of rising to the top are only revealed later in life.

In the narration of Hassan's life at Mumbai, the protagonist is so close to his mother from whom he learnt his style of Indian cooking with spirited flavours of Indian spices. His mother taught him the cultivation of taste in the food preparation which gives away the taste of Indianness.

Hassan tangles between his own identity and ethnicity as an Indian cook well-known the spirit of flavours which seen in the lines “Life has its own flavour hidden in a nutshell”, Hassan’s Ethnicity as a cook gave him an education for all his senses. His school of learning as a cook started from his childhood in Mumbai restaurant where he has learnt to prepare meat with the spices and herbs giving away Indian flavours. It was a cuisine of 200 years old which his mother passed on to him as a generation’s authority. She taught him the preparation and the cultivation of the taste in Caviar, Sea Urchin, Machli and on. The travel towards his dream to become a chef to serve all apart the cultures made Hassan make a culinary journey of an Indian cook to become a grand chef of the “Le Saule Pleureur”, the French restaurant of Madam Mallory.

The cultural mishaps made Hassan find his own identity as a chef, the theory of food culture is brought into the learning process in Haute Cuisine, a classic Fusion cooking where he tries to convince his father who was obsessed with his Indian spices. Hassan has a passion for innovation and taste where his education cultivated the taste for all his senses. The fusion of Indian Spices like “Dhania, Elaichi, Saumph, Adarak, Laung, Kalonji, Dalchini and Madras Masala, Haldi and on…” along with the Five mother French sauces“ Béchamel (milk-based sauce, thickened with a white roux), Espagnole (a fortified brown veal stock sauce, thickened with a brown roux), Velouté ( light stock-based sauce, thickened with a roux or a liaison, a mixture of egg yolks and cream), Hollandaise (an emulsion of egg yolk, butter and lemon or vinegar), Tomate (tomato-based)”in the meat, truffle or even the sausages of the meat, battles with the taste buds. The conversation between Madam Malory and Hassan portrays the Fusion Food exploration where the food culture is evident as a theory, beautifully cooked through the essence of the lines woven by the author as:

“What is this flavour that is fighting against the chicken? I added some spices to flavour to the sauces, and coriander for garnish and freshness. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 K. Unnamalai, I Year MA in English with Communication Studies Exploring the Power of Food as a Vehicle of Identity and Ethnicity 266

But why change a recipe that is 200 years old? Because, madam, maybe 200 years is long enough”

Towards the last part of the story, Hassan reaches two Michelin stars for the French restaurant where he is called at La Baleine Grise, the very highest level of the Cuisine Restaurant in Paris for Fusion Food and experimental food combinations. Hassan reaching his final stage to achieve his third Michelin star battling to create his own recipe along to prove his identity found his true love in the tastes of spices and innovation in them to make dishes with “petals cooked in hay- infused chamomile, Cauliflower Ice-cream with a skim of egg yolk and capers, the appearance of Coriander, Fenugreek and masala, glutinous sauce resonant of tandoori, with a marinade of tamarind and smoked chilli, the oysters with nitropearls of sturgeon and oyster dust made exceptional by the addition of ground cardamom seeds, the sugar-coated beetroot with carrots, also garam masala a molecular cuisine, all appear to have discovered the spice of life.” The above lines bring out the fusion Food culture where finds his own identity as a Chef de cuisine, a culinary star.

Sidney Mintz has shown how the Food culture’s symbolic meanings change with different cultural, ethnic and class considerations. Food, geography or place and identity are intertwined from a symbolic perspective. Wenying Xu makes the important perspective that food is one of the ways that we engage with, and understand, other cultures: “Food operates as one of the key cultural signs that structure people’s identities and their concepts of others.”

"Up here, Cooking is no longer an art but it's a science. At La Baleine Grise, we believe that eating is a multi-sensory experience, and a certain combination of flavours and aromas activate enzymes and stimulate specific parts of the brain, evoking pleasure, and also recollections of pleasurable experiences. Like a certain scent will remind you of your first love. This is the beast with a thousand mouths, that must be fed twice a day, and what does the beast like? Innovation… Innovation…INNOVATION. "These lines bring out the Neuro-Cognitive adaptation of Hassan to find a way to own himself. The Neurocognitive adaptation is a way of life where a person adapts oneself with the new place and surrounding to create an identity of one's own, where one diverges from their ethnic culture and tries to intertwine and fuse to create a new self.

Globalization, in combination with other forces, has created a global food system that has advanced distribution capabilities and the rate at which foods change contexts; but understanding how these forces come into play can be challenging. Kayatzyna J. Cwiertka has produced a series of works focused on understanding these forces. Cwiertka asserts that "the ways new foods become distributed as luxuries, curiosities, necessities, or status enhancers are described through the lens of modernization" (Cwiertka, 2008, pg. 409). The modernization of common food preparation or the occasional foods are at one lens that will help understand how the meanings of food change as they are distributed. These processes can also be viewed in terms of Food Culture and Neuro Cognitive adaptation. Expressions of culinary authority, and innovation claim ownership of culture, convey authenticity and even promote national identity and finally, the authority of food takes over its rule. Conclusion ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 K. Unnamalai, I Year MA in English with Communication Studies Exploring the Power of Food as a Vehicle of Identity and Ethnicity 267

Thus, the paper provides instances and it revolves around the Food Culture and Neurocognitive adaptation where the protagonist, Hassan Haji explores his authority or the power of food as a vehicle to own his self and a create a new one. The owing of oneself portrays one’s cultural ethnicity and creating a one displays one’s personal identity which is completely visualized through the exotic lines woven by Richard C. Morais in his gastric style of narration and picturized in the movie adaptation of the novel “The Hundred-Foot Journey”. ======Works Cited

Almerico, Gina M. "Food and identity: Food studies, cultural, and personal identity ." Journal of International Business and Cultural Studies Vol.8 (June 2014). Cwiertka, Katarzyna. "Modern Japanese Cuisine: Food, Power and National Identity." Journal of Japanese Studies, Vol. 34, No. 2 ((Summer, 2008), ): pp. 406-410. Lane, Christel. The Cultivation Of Taste. New York, United States of America.: Oxford University Press, 2014. Lee, Cammy. "I Eat; Therefore I Am: Constructing Identities Through Food." 2015. Mackley, Lesley and Sallie Morris. Cook's Encyclopedia of Spices. Leicestershire, UK: Hermes House, 2011. Mannur, Anita. Culinary Fictions: Food in South Asian Diasporic Culture. New Delhi: Munshiram Manoharlal Publishers Pvt.Ltd, 2013. Morais, Richard C. The Hundred-Foot Journey. Noida, Uttar Pradesh, India: Harper Collins Publishers India, 2010. Parveen, Razia. "Food to remember: culinary practice and diasporic identity." Oral History, Vol. 44, No. 1 ( SPRING, 2016): 47-56. Stajcic, Nevana. "Understanding Culture: Food as a Means of Communication." HEMISPHERES Vol.28 PL ISSN 0239-8818 (2013). Tebben, Maryann. Sauces: A Global History. London, UK: Reaktion Books Ltd, 2014. Fox, Robin. “Food and Eating: An Anthropological Perspective.” Social Issues Research Centre. Ed. SIRC. SIRC, n.d. Web. 1 Oct. 2014. < HYPERLINK "http://www.sirc.org/publik/foxfood.pdf" http://www.sirc.org/publik/foxfood.pdf >. ======K. Unnamalai I Year MA in English with Communication Studies Department of English CHRIST (Deemed to be University) Hosur Road, Bengaluru - 560029 [email protected]

Yadu R Krishna, M.A. English ======Hunger is a major issue that had been dealt in various literatures through the ages. Poverty and hunger has served and is still serving as a major theme for most of the writers in the world. There are various works of literature around the world that deals with these and various other issues that are caused by them. One such major issue is crimes related to hunger. Hunger is a powerful element and the pangs of hunger can even bring out the brutality in humans. Crime and hunger had always been proportional to one another, a society where the rate of hunger is high the crime rate also tend to increase. Crimes that are related to hunger range from petty thefts to brutal murders and such cases have been reported in the course of literature.

Indian writers started to give a realistic and modern approach to novel writing only after the contact with British writers until then the main of the Indian literature was to teach moral values. In the book Indo-Anglican literature: 1800 to 1970, H.M. Williams says, “It is undoubtedly the most popular vehicle for the transmission of Indian ideas to the wider English-speaking world.” Following this change the writers began to write about themes that where more realistic and one such major issue is hunger. Hunger according to Macmillan English dictionary means a lack of food that can cause illness or death. Famines, revolutions, wars, partitions, unemployment and many more can be named as the major causative of hunger in Indian history and many of the Indian novels have portrayed these incidents. Mulk Raj Anand, Kamala Markandaya, K. S. Venkataramani, Arundhati Roy and Bhabani Bhatacharya are few of the writers who have dealt with the theme of hunger and an intense study into their novels would reveal them dealing with contemporary Indian society and the problems it faces. One such problem is crimes that are caused by hunger. Most of the novels that deals with poverty and hunger, one could find characters that are forced to commit criminal activities like stealing and physical abuse for the sake of food. The main objective of the researcher in this paper is to identify and analyse such crimes that are engendered by hunger and how food insecurities and hunger are portrayed in Indian novels. The researcher has incorporated situational analysis and a case study analysis to identify these types of crimes in the Indian society. The case study that the researcher has selected is that of a tribal youth who was beaten to death by a mob for stealing food from a shop in Kerala.

Indian English novelists such as Mulk Raj Anand, Kamala Markandaya, K. S. Venkataramani, Arundhati Roy, Bhabani Bhatacharya and many others have portrayed poverty and hunger with at most truth and realism in their novels. Mulk Raj Anand has showed exquisitely a realistic picture of poverty and hunger in the lives of untouchables and downtrodden through the ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Yadu R Krishna, M.A. English Hunger and Crime: An Analysis of Crimes Related to Hunger in Indian Literature 269

novels like Untouchable, Coolie and Two leaves and a bud. Kamala Markandaya also portrays the theme of hunger in her novels The Nectar in a Sieve and A Handful of Rice. The novels Kandan, The Patriot and Murugan, The Tiller by K. S. Venkataramani also show the poverty-stricken life of peasants and their striving for food. Among all the other writers Bhabani Bhatacharya has dealt the problem of hunger in a much more humanistic way. His novels He Who Rides a Tiger and So many Hungers presents a gruesome picture of the Bengal famine in 1943. Quoting the words of the author- "... the plague of hunger in the wave of war... no rationing of food-grains, no price control, no chocking of giant sharks who play cornering game on a stupendous scale... barns are empty -— the peasants had been induced to sell off their grain. Markets are empty-the grain is hidden away... And now the rice was five times the old rate, weavers sold their looms to traders from big cities... Artisans sold their tools. Fishermen's boats were chopped up for fire wood to sell... The plague washed up in fierce tides" (He Who Rides a Tiger, p.15).

Although all these novels focus on the theme of poverty and hunger, in most of these novels there are occurrences of incidents where a character in the novel commits a criminal activity as like stealing or physical abuse for the sake of food. As like in the novel He Who Rides a Tiger, the protagonist of the novel Kalo steals three ripe bananas from a lady, during a train ride, to satiate his hunger but he is arrested for this offence and tried. During which he pleads guilty and says “I was hungry, sir. A Madness came upon me. It was because I thought I had to eat, or I would die. A madness came upon me. I had to live.” (He Who Rides a Tiger, p.31).

Similarly, in the novel So Many Hungers, Bhatacharya, as the title suggests, presents a horrendous picture of hunger and poverty engendered by the Bengal famine of 1943. The novel portrays certain brutal crimes that were caused by hunger like a mother burying a new born baby alive as she doesn’t have enough breast milk as she herself is starving, men fighting and hurting each other like dogs for the food in dustbins and women fighting with the cleaners so that they can get food out of the waste before the cleaners remove them. The author paints a picture which shows how brutal hunger can make a man. Similar incidents can be seen in most of the novels dealing with poverty and hunger as like a man killing another man for the sake of a loaf of bread or mob robbing shops and godowns for food supplies etc..,. These incidents are not just part of literature. These incidents are not just history, such incidents and crimes still happen around the world. Literature even today discusses about them as like in Arundhati Roy’s novel The Ministry of Utmost Happiness (2017) shows how youngsters join terrorist groups because of their poverty and they are ready to even give their lives for decent food.

There were many such real-life incidents reported in many parts of India. One such incident occurred in 2018 where a tribal youth, Madhu was beaten to death by a mob of youngsters. Madhu was allegedly beaten by a mob for stealing and even before the arrival of police the mob had killed Madhu by repeated assault. When the police enquiredthey found that the man had stolen some food supplies, accusing him for stealing food supplies the mob had mercilessly beaten the man to death. This incident throws light on the crimes people commit for the sake of satiating one’s hunger and the societies view about such crime. India being the birth place of the poet Subramanya Bharathi who ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Yadu R Krishna, M.A. English Hunger and Crime: An Analysis of Crimes Related to Hunger in Indian Literature 270

sang “ThaniOruManithanukkuUnavuIllai EnilInthaJagathinaiAzhithiduvom” which means if a person doesn’t have food, the entire universe will be destroyed, is where such a gruesome act of inhumaneness has occurred. This particular incident also teaches the attitude of the society towards starvation and poor. What he stole is rice. The reason why he did that was hunger. The constitution of India provides the right to food under the Article 47, according to it “The State shall regard the raising of the level of nutrition and the standard of living of its people and the improvement of public health as among its primary duties and, in particular, the State shall endeavour to bring about prohibition of the consumption except for medicinal purpose of intoxicating drinks and of drugs which are injurious to health.” In spite of all these the country still has lot of issues related to poverty and there are crimes that are caused by hunger still prevalent and the incident of the tribal youth, Madhu is one such.

Hunger can be defined differently depending upon individual’s choice, it may be an act of sacrifice for few or may be an act of prayer or even an act of protest but for some people it is a reality and not by their choice. The plights of such people who are forced to commit crimes just to satiate their hunger are still left unattended. Stealing the property of others or physically abusing someone are all crimes under the laws of judiciary but on a humanitarian ground such actsthat are committed for the sake of food to satiate hungershould never be considered as a crime. The researcher doesn’t promote these crimes but recommends a humanitarian outlook to these crimes and the only solution to prevent such crimes are the eradication of poverty and provision of better food supplies to the population. ======References

1. Bhattacharya, Bhabani. He Who Rides a Tiger. Arnold Associates, 1996. 2. Food and Agriculture Organization , "The right to food in national constitutions", The Right to Food in Theory and Practice, Food and Agriculture Organization of the United Nations, ISBN 92-5-104177-6, archived from the original on 17 July 2012. 3. Nayak, Mangala L. “Bhabani Bhattacharya’s Novels: The Portrayal of Famine and Hunger.” International Journal on Studies in English Language and Literature, no. 1, 2017. 4. Williams, Haydn M. Indo-Anglian Literature: 1800-1970; a Survey. South Asia Books, 1977. ======Yadu R Krishna, M.A. English Bharathiar University [email protected]

Nivedita R Karun, M.Phil. Research Scholar ======Food plays a vital role in the life of human beings. The word ‘food’ is derived from the old English word ‘Foda’ of Germanic origin. It is an essential part for the sustenance of life and has gained a prominent place in the film industry. For instance, movies like The Lunchbox, Stanley Ka Dabba, Chef, etc., had chosen the central theme as food.

The movie Usthad Hotel had made a huge impact in the lives of foodies. The movie begins with the narration of Faizi’s birth by an unknown narrator. His father who had always longed for a son got much happier after Faizi’s birth. After the demise of Faizi’s mother Fareeda, his father flies with him and his elder sisters to Dubai. Here he indulges in the kitchen activities with his sisters which were often denied by his father. The grown up Faizi will fly to Switzerland as per his wish to study for Hotel Management Course. He returns as a Chef from there and this agitates his father. Faizi’s father will snatch his passport from him to prevent him from going to UK. Heartbroken Faizi leaves to meet his grandfather Kareem Bhai to Usthad hotel which is located near the shores of Arabian sea in Kozikode. The main plot of the cinema begins from Usthad Hotel. The “Usthad Hotel” is run by Usthad Kareem Bhai and is famous for the Malabari food cuisine specially Dum Biriyani. The movie portrays the difference in attitudes of the owners of two hotels. One the local restaurant named Usthad Hotel and the five-star hotel Beach Bay which is built near the Usthad Hotel. Kareem Bhai’s hotel is- run for poor feeding and those who struggle to get a day’s food whereas the five-star hotel is run to gain maximum business profit. Kareem Bhai helps in fulfilling his workers dreams through his earnings from this hotel. He meets their daily ends as well as supports their family to come up in their lives.

Faizi, Kareem Bhai’s grandson joins him and becomes the part of the Ustad Hotel. He helps his grandfather in running errands over there. Faizi learns to make Kerala Porotta from Ustad hotel. He uses the technique of making Porotta with Spanish omelette for a fusion fest held at Beach Bay Hotel later. When he makes his first porotta his grandfather says “Son anyone can fill anyone’s stomach but those who eat should be satisfied mentally too. That ability makes a great cook”. With the recommendation of Kareem Bhai, Faizi gets a job at the five-star hotel Beach Bay. Here he impresses the foreign Chef with his creative kitchen tricks and techniques.

Sulaimani is the metaphor for love in the movie Usthad Hotel. It reminisces Kareem Bhai’s wedding day where he met his first love (his wife) for the first time. Both of them elopes on his ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Nivedita R Karun, M.Phil. Research Scholar Flavours of Malabar: The Love Story of Kareem Bhai and His Untold Kitchen Tricks in the Malayalam Movie Usthad Hotel 272 beloved’s Nikkah and begins their fruitful days. He memorizes the day he went to cook Biriyani for his beloved’s wedding and talks about Kismath to Faizi:

“Everything that happened in my life before seem to have converged to that point.”

They begin and end their conversation with a small cup of Sulaimani. Kareem interconnects love and sulaimani and says that: “a little bit of love should be added with every sulaimani.”

Food and love are the are themes of the movie Usthad Hotel. In Malabar, Mohabath is the term used for love. Faizi and his grandfather connects food with love and remarks that “love should be added with food to feel tastier.” After a cardiac arrest, Kareem sends his grandson Faizi with a letter to Tamilnadu to meet his friend Narayan Krishnan. The letter requests Narayan Krishnan to teach Faizi the reason behind our need for cooking. Narayan Krishnan takes Faizi along with him the next day and distributes food to the poor and also shows him how to create a rapport and feed them each day. This scene will become an eye opener for Faizi and realizes the reason for the preparation of food. After a while, Narayana Krishnan begins to narrate his story and points out to an old man and says:

“You see that old man! He changed my life.”

The above quotation really made a huge impact on his life. When Narayana Krishnan was working as an executive chef in Taj, he came across a man on the roadside who was unable to endure appetite and was eating his own human waste. Then he questions himself the purpose of his life and realizes that working in a star hotel feeding all his guests whereas in his native place he finds people without means to have food for at least once a day. This made him quit his job and started feeding poor. Faizi then decides to be in his native land after serving food to special children. His eyes will get wet when a differently abled child appreciates his preparation. He goes back to his grandfather’s hotel and will make a stern decision to renovate Usthad Hotel. The movie ends with Faizi’s interview and the camera gets focused on Usthad Hotel’s special Dum Biriyani prepared with untold secrets of Kareem Bhai served with love. ======References

“Usthad Hotel.” www.youtube.com, Info Man, 22 June 2018, https://www.youtube.com/watch?v=bcB1WFfPVxw. ======Nivedita R Karun M.Phil. Research Scholar St. Teresa’s College Ernakulam [email protected] ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Nivedita R Karun, M.Phil. Research Scholar Flavours of Malabar: The Love Story of Kareem Bhai and His Untold Kitchen Tricks in the Malayalam Movie Usthad Hotel 273 ======Language in India www.languageinindia.com ISSN 1930-2940 Vol. 19:1 January 2019 India’s Higher Education Authority UGC Approved List of Journals Serial Number 49042 ======Kerala Food Cuisine: The Story of Joan’s Rainbow and the Multi-Layered Cake’s Exploration in the Malayalam Movie Salt N’ Pepper

Niveditha B Warrier, M.Phil. Research Scholar ======The writer Alan D. Wolfelt relates the image of food and love to highlight the fact that the combination of food and love can express more than words. Now days, umpteen number of movies are coming up based on the theme of food and they add love to the subject of food. The relationship between human love and food transcends than dialogues written in the script for the cinema. The Malayalam movies such as Salt N Pepper, Spanish Masala, Rasam, Usthad Hotel, Mr. Butler, etc has centralized the imagery of food and have picturized food as a symbol to fall in love with each other. The Malayalam movie Salt N Pepper is one of the best instances for the food movie among all the movies in Malayalam industry.

The movie Salt N Pepper directed by Aashiq Abu has proved that any relationship can be developed through food. The story revolves around two main characters who cultivate fondness through food conversations. Kalidasan, the protagonist will receive a phone call not intended for him and slowly they develop feelings for each other once they start their conversations on food. They use derogatory words towards each other before they start their discussion on thattil- kutty- dosa. Kalidasan will gradually understand her interest in cooking and eating food. He sees himself in Maya and gets attracted towards her interests in cooking food. The movie begins with the introduction of Kalidasan’s childhood days and the classroom scene. The director focuses on the child Kalidasan reply to his class teacher that “we live to eat food” when the teacher teaches them food chain and we eat food to sustain our life. The title song “Chembavu” features the visuals of famous eateries of Kerala and the hotels in Kerala. The eateries such as Kuzhal Putt, Biriyani, Pazhampori, Kulukki Sarbath and variety dishes of Kerala are shown on screen. The Malabari hotels like Paragon, Bombay, Amma, Sagar, Rahmath and the three-metre tea stall in Kumbalangi are screened in the movie.

Salt N Pepper is a 2011 Malayalam romantic comedy movie which talks about Kerala Cuisine. The most attractive reference to food in the movie is the preparation of cake called Joan’s Rainbow and the romance between Maya (Shwetha Menon) and Kalidasan (Lal) while Kalidasan dictates the recipe through telephone to prepare Joan’s Rainbow. The movie says that there will always be a reason to prepare a dish and it would have been created a history in some way or the other. Here, the director traces back the history of World War II to give this message to his audience.

“The story goes that at the end of the Second World War, a French soldier’s wife started baking a strawberry cake to give her husband when he returned from the War. He didn’t turn up that day, nor did he the next day when she had added a pistachio- flavoured layer to the cake. On the third day she baked a third layer, one in orange flavour, but he didn’t come that day either. On the fourth day when she was about to lose hope, her husband arrived bearing a box of chocolates! The woman is said to have melted the chocolates and made a fourth layer, and served the rainbow of layers to her husband, sealing their bond of love forever” (10).

Here, the central characters Kalidasan who is an archaeologist and Maya who works as a dubbing artiste set out to prepare this delicious cake. They motivate each other and gets involved in their food conversations for about four days and slowly falls in love. The director says that the title of the movie is significant because it is in fact “a celebration of food that peppered as it is with many clippings that mentions about authentic Kerala cuisine” (10). The movie proved that even a multi- layered cake could unite two hearts and could make their life more colourful when their love was added with their fondness in food. Romance plays a vital role in almost all the scenes in the movie. The romance between Kalidasan and Maya was shown to make the audience understand that a foodie can also become romantic through their food conversations. The movie also depicts the local Kerala cuisines like Achppam, Unniyappam, Mambazha Pulisseri and Palada Pradhaman through the story of a chef named Babu (Baburaj) who will later become the chef at Kalidasan’s home. The other characters in this movie are Manu (Asif Ali) and Meenakshi (Mythili). Manu is a happy-go lucky management graduate who gets attracted towards Meenakshi for her smartness whereas Meenakshi works as an IELTS teacher who dreams to immigrate to Canada. But at the end of the story both of them falls in love and decides to get married. A cup of coffee becomes a reason to re-unite their hearts. Hence, food is a symbol to unite and re-unite lovers and it could definitely become a major reason to preserve long distance relationships. ======

References

“Feast on Romance”. www.thehindu.com, Nita Sathyendran, 7 July 2011, https://www.thehindu.com/features/cinema/feast-on-romance/article2207536.ece.

“Salt N Pepper.” Sun NXT, 2016, https://www.sunnxt.com/movie/detail/7310. ======Niveditha B Warrier M.Phil. Research Scholar St. Teresa’s College, Ernakulam [email protected] ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Niveditha B Warrier, M.Phil. Research Scholar Kerala Food Cuisine: The Story of Joan’s Rainbow and the Multi-Layered Cake’s Exploration in the Malayalam Movie Salt N’ Pepper 275 ======Language in India www.languageinindia.com ISSN 1930-2940 Vol. 19:1 January 2019 India’s Higher Education Authority UGC Approved List of Journals Serial Number 49042 ======Politics of Food Culture: A Study Based on Advertisements

Devi N., Research Student ======We may call food as anything that help living beings, including human beings, for their physical existence or enjoyment. Every culture or other civilization has its own way of food. We may even call the evolution of culture has its origin from food. That which learn the primal homosapiens to live a social existence could be traced as with food or to be more precise, the discovery of agriculture. The variety of food materials or their availability as well as climate of particular place, influence the food habits of the people who reside in that particular area. For example, we may notice that the menu of the people of cold countries finds greater prominence for non-vegetarian food. The food culture of people is the result of social, economic, political or agricultural factors evolved during various stages. It does indeed have a political backbone. Looking at Kerala, we may take it that the primary food of the Keralites is rise based, the land or the climate of this State should invariably be suitable for that. The reason for the great importance for agriculture in this land the people of the state get fish profusely from Arabian sea, back waters and rivers with which the state is blessed with. People are here relish on different varieties of meat as well, which are available in plenty. The free availability of spices and coconut has made significant influence in the food habits of the people. Attraction to fast and junk foods is gathering momentum at a tremendous space among the people. Kerala has become a place which attaches great value for fast food. Television and advertisements, we exhibit through it, has played a very significant role in making the conditions to this extend.

Television Advertisements and Kerala Society Advertisement has become a medium that has found a place in the private life of men. Television has been playing a pivotal role in the process. It is the primary aim of television to address various human issues. It is because of the understanding of the power of television to enter in to the world of family and their privacies that made global capitalism to use advertisements through television to get into the private world. It is precisely because of these advertisements get great relevance in the society.

‘Advertising is a marketing communication that employs an openly sponsored, non- presence message to promote or sell a product, service or idea (William J Satio, np:465)’

Television Advertisements and Food Culture Advertisements have grown to the level of influencing many people and develop thereby an upper hand on the society. It gets best expressed in terms of food-based ads. The world of advertisements with regard to food habits has reached a level to ignore even studies on food related matters. The modern food advertisements create a beautiful blend between what is tradition and what is current. Modern advertisements encash love, affection, desire and the like human feelings to attain desired economic ends. Love occupies a central position in almost all conceptions of modern world advertisements. Love is a feeling that gets reflected through the relationships like husband and wife, mother and kids, father and kids, brother and sister, friends, neighbors and so on. And because of the same love and its various ramifications find deserving places in the food-based consumptions. Advertisements make use of the basic principle that tasty food can be an easy way to human mind.

Advertisements about food were available even in olden times. But they did not have the popularity as they have been found today. Mohanlal's taste bud ad is an example for that. It bares the tagline that ' the skills of a thousand mothers are there behind it'. Still another ad was that of Shama curry powder. Its tagline was this: 'a pinch is enough to make you happy '. In the similar lines go the ads of Whirlpool, Kanandevan tea, Rasna, Frooti, etc. Their primary aim was to present products of potential marketability. But today things are changed, and different methodologies have to be employed to attract the minds of potential consumers.

The Politics of Modern Ads 'Hunger for the good ' is the line of ad published by Kerala government to survive the flood disaster we experienced recently. This line of advertisements makes man think there does exist a hunger which can be bad or good. This piece of advertisement gets interacted with the Kerala society which considers food as a matter of celebration and luxury. There does exist a clear politics that piece of advertisement reminds the people of Kerala that there survives a group of people with severe difficulties though the initial bottlenecks. The flood which was brought in

An advertisement of Nestle released in 2014 says 'good food, good life'. It tells the society that sharing of foods doubles joy. 'Let's stand together with Kerala ' is an ad that got released in 2018 through which Nestle interacts with the spectators.

The site of Kerala's favorite fare chips the ads of Horlicks oat's stating ' A change for health’, that of Milma 'the goodness of milk, goodness of the land' etc. come for living behind traditions. Advertisements like these that destroys traditional values talk more to the modern world. Ads like these embrace the highlights of the modern world. The ad of Nirapara highlighting rice steam cake to the people. The ad highlights Kerala's own fare which has got the support of nature and tradition. Most of the ads today reveal diametrically opposite ideas to wish one can only look at and wonder as to how ingenious things could be if they are rented for serving sheer commercial purposes. In an ad about Sambar powder the caption is this: 'certain pure relations are those cannot be expressed with words'. Taste that the dishes carrying when they come from mother.

Sambar is depicted as an epitome of mother's love. 'Good food is good medicine' is another ad which tenders around food. Fast food has become as the life style of the Malayalees. Fast food has made the world a single market, acceptable to middle class people. Domino’s Pizza hut, Chick king, Burger King and the distributing agencies like Swiggy, Ubereats, Zommato, etc. can be found around. Marking change like these exist based on their primary statement that availability is in your fingertips, as the fares are being brought to our doorsteps. The modern nuclear families find it as a great boon.

Conclusion Food comes in advertisements as an evident symbol of Socio-political dominance. It communicates certain very definite meanings in front of the consumer or viewer. It is a fact that there does exist in Kerala a sector of people, which is unable to digest this change in spite of the ardent of the new consumer culture that has taken strong roots within the state. Those who are suitable to change like these are not but poor victims of the influences that capitalist tycoons inflict the society with their profit and interest. The marginalized are still marginalized. Even in ads. They find no place in the world of the ads. It still reminds a question as to whether we will have to redefine human passion and relationship, in the light of the kind of picture the world of advertisement that has brought in the world today.

Malayalam References

1. Josy joseph, 2009, 'Parasyakala (sidhandhangalumprayogangalum)', Esperanto Publications, Kochi.

2. Vilanilam, J. V, 1980, 'Parasyam', Lima Printers, Trivandrum.

3. Santhosh Maanicheri, 2012, 'sareeri(parasyangalilesareerajeevitham)', Saithakam Books, Kothamangalam. English References

1. Stanton, j. William, 1984, 'Fundamentals of Marketing', McGraw-Hill, New York.

2. Williams, Raymond, 1974, 'Television: Technology and Cultural. London, Routledge.

Websites: www.Internet encyclopedia.net. www.wikipedia.org www.Youtube.com ======Devi N., Research Student Department of Malayalam Thunchath Ezhuthachan Malayalm University Tirur, Kerala [email protected]

Kowsalya.V, II M.A., English and Dr. B. J. Geetha, Assistant Professor ======Food is an important thing in everyone’s life. Without food human beings and every living being cannot lead their life healthily, not only that for every human being food shows their culture and tradition to the world. Food can be everything like media. Media delivers each and every news to the people so through media people can know the importance of food. In this paper, through the movie Kaaka Muttai, the researcher has analyzed the impact and influence of the representation of food in media in the present situation. This paper focuses on the role of media about food and strategies involved in the commercialization of food. The movie Kaaka Muttai projects on the trashy ghetto poverty -ridden children and also about the class divide, it also highlights on the role of media bias amidst other evils. How the two kids who are known as Periya Kakka Muttai and Chinna Kakka Muttai were teased by the pizza shop owner who got political and economic power to indulge in callous treatment of the two who wanted to eat the pizza. The article is focusing on the debacle of poverty and the impact and influence of media in this paper.

The paper has found that media as a major source that affects and attracts people easily because even a simple advertisement spreads across to the public and it creates ripples on the onlookers a desire to buy products showcased. Media does not mind whether the audience are elite or poor. Nor it bothers about media ethics. Since food is the elixir of life, advertisement on food products are very lucrative and enticing by the way they are presented and represented. Such advertisements in a way become enforcement irrespective of the purchasing power of the people. The glamour attached with celebrity snobbishness makes people to blindly acknowledge any stupidity without rationalizing on them.

In this particular movie a pizza shop was opened by a celebrity and the media has presented pizza as a grand, modern and an inevitable food of the twenty-first century. It does not bother about the economical status of the people and so on. Through advertisements those shops wanted to pull the crowd to buy them and become addicted to the foreign food variety through their advertisement without minding on the quality of such food varieties whether they are good or bad, healthy or unhealthy. In the movie Kakka Muttai, the visuals of the pizza create a burning desire for the two penniless poor boys.

When the two brothers watch the advertisement and the thereafter the pizza shop through the television, they do not bother whether they have money or not and also if it is healthy or unhealthy. Their only motive is to want to eat those foods for that they would do anything. In the movie Kakka Muttai, the two boys were ready to steal coal from the yard with the support of a known person. Due to media the current generation can do anything to have these kinds of foods. Here the media plays a major role. Media makes others to do everything and that will definitely spoil their future. The best example is that, how the two poor boys were ready to steal the coal from the yard. Media is the major reason and not only that the two poor boys start to speak lies to their mother. Here food is the major reason for everything and also food can do anything in the world. The advertisement of food can change the future and life of the people in the world.

People can watch or hear the advertisement about food, if they have a enough money it will be easy for them to buy otherwise it will not happen. This is the major reason where the people involve themselves in engaging to acquire bad habits. It also spoils their future, this is how a person’s life will be ruined. Another way is that, the person or people do not have enough money and they cannot eat healthy foods and it will also spoil their physique because of media; Poverty plays an important role in everyone’s life and it ruins everything. In the current generation poor people suffers a lot by media. It does not focus on the economic background and mentality of others in the world.

In the movie Kakka Muttai the two poor boys suffers both mentally and physically because of media. In the movie the manager of the pizza shop slaps one of them and it was recorded in a mobile phone and spread to everybody. Nowadays no one can understand the situation of others. How the two boys avoided by the shop manager though they wear new clothes and also, they had enough money to eat pizza because of their family background. Respect is reserved for the rich but poor is always looked down. A rich will get noticed but the poor scantily be recognized, and their desire is always looked unimportant.

The present situation, no one likes a healthy food but everyone has a lot of desires for eat food. For example, In the movie Kakka Muttai the two boys scold their grandmother when she prepares a homemade pizza at the beginning stage, but at the end of the movie they realize their

The media breaks the relationship of the people. The representation of food in media does not focus on the health of people. It focuses only on the money. Marketing is a major thing for everyone. Media plays at times plays a worst role in the world . Even both literate and illiterate people can be easily disappointed by the falsehood advertisement which is given by the media. A researcher can analyze these things through the character of the two poor boys in the movie Kakka Muttai. No one bothers about their health and also their future. Nowadays media spread a lot of advertisement about unhealthy foods only. Media does not think about the future generation this is the main problem for having poor health condition. In ancient times foods were healthy and it was the reason for people to have good health, but in modern days every food is not a good thing and it will not definitely give good health too. Media is a major tool for advertising food items to people. Media does not focus the poverty of many people. In the movie Kakka Muttai the two penniless boy suffered a lot. The one and only major reason is that they belong to poor family [kuppathu pasanga]. So media is the major reason for each and every suffering. The movie Kakka Muttai expresses the real face about media marketing. How marketing plays a problematic role in human life likewise the researcher also demonstrates the problem of poor people’s life and how they suffer for simple and small desires. Food is the major thing, but media ethics on advertisement should be tended with responsibility beyond money. Marketing is the major part for media and not concern about the good health of the people in the world. In the current situation no one considers about the problems based on the people’s economical background. ======Work Cited Manikandan. M, director, Kakka Muttai . Wunderbar Films, 2015. ======Kowsalya.V, II M.A.,English Dr. B. J. Geetha Periyar University Assistant Professor Salem-11 Department of English, Periyar University [email protected] Salem [email protected]

There is a most serious need to remember who we are so that we may assist other people in remembering who they are. Ethnic cooking in our time is not ‘in’ just because it tastes good.It is historical and meaningful on its own. (Smith np)

Without proper diet, medicines are of no use. With proper diet, medicines are of no need. (BAPS 196)

All the three quotations cited above very clearly highlight the essentiality and the inextricable inevitability of food invariably for all living beings as the most vital sustenance measure. Nourishment is what makes life livable and possible. When one is fed adequately with nutritious food, he begins to take care of himself, helps himself and also tries to contribute to the extent possible for the welfare of his dependents. Hunger, being the natural instinct of all living beings including plants and other sub-human beings, due attention should be paid to satiate the same. When famished, hunger leads one to be bereft of finer sensibilities and become bestial in temperament, attitude and actions. Literature has manifested the repercussions of this basic instinct in all its glory and atrocities.

Food is identified not only as a basic necessity but more vitally as a symbol that exemplifies one’s social status, personal dignity, aesthetic sense, and humaneness. Bharathiar in one of his verses stoutly proclaimed that when there is no food for a single individual, the world should be destroyed. Of all the creations of Nature, the single sensed organism, namely plants alone are able to sustain on their own. All the other sub-human livings depend on others for their food and living. Based on the food habits, living beings are grouped as herbivores, carnivores and omnivores. Governed basically by this helpless instinct, insects, birds, reptiles and animals pounce on each other and without any qualms about the consequences they survive. Human lot is different and from the time they become sensitive and sensible, they begin to differ, and it is this difference that eventually has led to separation and division.

Man, during the early days, enjoyed akin to the other living beings, raw food. When hunting became mandatory for sustenance and as fear was an unknown factor then, human beings hunted their preys with glee and enjoyed the flesh heartily. This hunter instinct has got merged within the psyche of all despite the acculturation, adaptability and process of civilization. Hunting wild animals is revered as mark of manhood, bravery and chivalry. Hunter with the hunted object displays his mastery, skill and supremacy claiming both applause and headship. When there is no supervisory power to maintain man made moral etiquettes, unruliness usurp the place and the mind easily adopts that. Jack, the strong willed youngster in William Golding’s Lord of the Flies is the appropriate example. Jack, observes Xiaojang Li, “is always associated with shadows and obscurity … From the start of the story, he claims to hunt for meat. Actually his argument is a filmy pretext for the fact that he needs blood. He wants to share the pleasure of conquest and killing more than eating meat” (120). Eventually he evolves into an undisputed chief burying all shades of culture, civilization and ethical values with which he had been brought up. Hunting for meat, a crucial source of life sustenance in this context, is just a guise beneath which one can sense insensitivity and inhumanness.

Food in the form of feast and liquor added in the menu mostly prove to be manipulative. P. Sivagami’s Grip of Change best exemplifies the crafty exploitation of the headman Kathamuthu. This saviour of the clan makes hay while the sun shines. Thangam, the young widow, seeks justice for all the wrongs underwent by making an appeal to the headman. Kathamuthu’s earnest efforts result in financial redress, and the compensatory money is also used by him for his family’s welfare. As a mark of gratitude and happiness, he arranges for a sumptuous lunch with meat. He invites his two wives and Thangam and generously offers them liquor only to make Thangam submit herself for his carnal desire. The hunger and poverty stricken needy people are very easily deceived with succulent food. This is yet another trait of food.

A grand feast means celebration. To celebrate the much longed for coronation, Macbeth, in Shakespeare’s Macbeth, arranges for a grand banquet. All the invited Lords, Nobles and

Usually, eating out doesn’t bother me. Mom and Dad take turns spooning food into my mouth, and I ignore anyone who is rude enough to stare. But this was different. At school I eat in a special area of the cafeteria with the other disabled kids. The aides put bibs on us, feed us, and wipe our mouths when we’re done. … nobody on the team had ever really seen me eat. Rather, be fed.

I didn’t know what to do. My food sat there getting cold. I looked at Mom. She looked at me. She picked up the spoon and looked at me with the question on her face. I nodded. Very carefully, she placed a spoonful of pasta in my mouth. I swallowed. I did not spill.

I saw Molly poke Claire,and they exchanged looks. … Nobody said anything, but I saw them look down at their plates with way too much attention. It got quiet. Even Connor stopped talking. (235)

Such is the intensity of feelings of embarrassment and helplessness experienced by differently abled people. Through such realistic narration, the writer is successful in communicating the unexpressed woes and sufferings of the differently abled. That food, the essential ingredient for life sustenance itself could be a thing of annoyance is brought to lime light.

Sakharam Binder, one of Vijay Tendulkar’s most controversial plays, has kitchen to be an important place. It is in this room that the new entrant Laxmi actively interacts with an ant. The playwright is able to peep through the aesthetic sense of the lady and kitchen is where her personality blossoms. Kitchen is her exclusive domain and she feels her hold over the house through exercising her power in the kitchen. The conventional concept is that kitchen is the soul of any home and it is through cooking the desired food and feeding the members with concern and care, the female could win over and assert herself. This notion is well iterated and the docile and seemingly meek Laxmi gains boldness and moral courage to question and convince the non- committal Sakharam. This is the safest place for her and in the end it is there, she persuades Sakharam to bury the next victim Champa. Tendulkar in this play has used food and kitchen as symbols that signify the place and power of women.

What is so striking about the concept of food is the way it is looked upon by Marsha Norman, a noteworthy American playwright. In her play Getting Out, food is used as a means to fatten up the prospective young girls. The wronged female protagonist Arlie serves her sentence of imprisonment owing to the murder she committed unwittingly. Even before attaining puberty, she was molested by her father. She intends to harm him by applying toothpaste to his sandwich. When a cab driver tries to rape her, she happens to kill him and is convicted. In the prison too she is harassed. She begins to detest food as it is found to be a source to fatten her. The following dialogue between the Guard and Arlie brings out the wilful intention and the hapless state:

GUARD (CALDWELL): Gotta see you get fattened up. ARLIE: What do you care? GUARD (CALDWELL): Oh, we care all right. (Setting the food on the table) … Eat. (Pointing to the food) We sure do care if you go gittin’ too skinny. (Walks away but continues to watch her) Yes ma’am. We care a lot hog-lickin’ lot. (I, 14)

Aringer C. N. Annadurai’s concern for fellow human beings is a known fact. His short stories and plays are eye openers that change the outlook and attitude of people towards life and people. A story entitled “Sevvaazhai” narrates the combined commitment of the members of Sengodan’s family. Sengodan is a coolie worker and he has nurtured a red banana tree in his home garden. As he is poor and certainly cannot afford to spend any money to buy costly fruits and snacks for his dearest children, he has taken all possible care to nurture the tree and serve his children with this great fruit. The writer has very realistically portrayed Sengodan’s attachment with the plant, the interest he has evinced, the pride he has brimmed with, the ways he has employed to sing its glory, the promises he has made to his children and the plans of the children to enjoy the fruit more than the other siblings. While all of them have been waiting with utmost longing and curiosity, down descends a bolt from the landlord that quality fruits are required to celebrate the daughter-in-law’s birthday. The bitter and sharp disappointment and the utter helplessness in gratifying the genuine needs of the children really make Sengodan shrink within himself. The exploitive nature of the upper social class over the lower class and mute cries of the lower class society are poignantly portrayed in this story. Fruit that stands for food despite having been grown up in one’s own garden, becomes an unattainable luxury to the lower class. Such is the miserable state of affairs with the working class. What is unendurable is the sale of the same fruit in the shop and the cost is too high to buy and eat. The ignorant and hard working class is unaware of the power politics and they mutely accept their misery.

A short film entitled “Our Parukkai” insists on the importance and significance of every marshal of food served on the plate. The entire process of cultivation is touched upon and also the involvement and commitment of many in the process is mentioned. The hard work of all those involved right from sowing the seed to the cooking process is cited to stress upon the fact that the food one enjoys at any point of time is owing to the relentless efforts of many unknown persons and that of the mercy of Mother Nature. This short film very strongly imposes that no one has any right to waste food.

Mother Nature is so merciful and based on the climatic conditions various crops are grown so as to fulfil the needs of people. Food on the whole represents and designs the culture of the people. Though food is primarily to gratify one’s sense of hunger and help the consumer to continue his tenure on the earth, it attains different meaning and represents different significations in the public. Now more than ever the relevance and appropriateness of the ethnic

Annadurai, C. N. www.Annavin padaippugal.info>sevvazhai retrieved on 17.12.2018. 201 REFLECTIVE QUOTATIONS FOR ME, MY FAMILY & FRIENDS. Bal Mandal Parenting Team, UK. Compiled by BAPS.(Gujarat: Swaminarayan Aksharpith, 2016). Draper, Sharon M.out of my mind. (New York; Atheneum Books for Young Readers, 2010). Golding, William. Lord of the Flies. (New Delhi; Faber and Faber, 1988). Lamb, Charles. The Essays of Elia. https://talebooks.com Li, Xiaofang & Weihua Wu. “On Symbolic Significance of Characters in Lord of the Flies”. English Language Teaching.www.ccsenet.org/journal.html. Vol,2, No.1, March, 2009. “Oru Parukkai”. A Short Film. https://youtu.be/OS0_TI_AONE Norman, Marsha.FOUR PLAYS. (New York; Theatre Communications Group, 1988). Shakespeare, William. A NEW VARIORUM EDITION OF SHAKESPEARE.Ed.Horace Howard Furness. (London; J. B. Lippincott Company, 1873). Shaw, Bernard. The APPLE CART: A POLITICAL EXTRAVAGANZA. (London; Constable and Company Ltd, 1932). Sivagami. P. Grip of Change. (New Delhi; Orient Black Swan, 2006). Smith, Jeff.10 Cooking Quotes from Literature. (www.spoonuniversity.com)retrieved on 16.12.2018 Tendulkar, Vijay. Sakharam Binder. (Delhi; Surjeet Publications, 1974). Woolf, Virginia. A Room of One's Own. (www.goodreads.com) retrieved on 16.12.2018 ======Dr. V. Anbarasi Associate Professor& Head Department of English Government Arts College (A) Salem – 636007 [email protected]

Dr. K. Sindhu, Assistant Professor of English K. Lydia, II M.A. English Literature ======The paper focuses on the food in the social class that assists people to realize the different manners followed in various classes during dining. All aspects from the cooking to eating vary in all methods. The upper class follows strict etiquettes and has servants for cooking and serving while the lower class does not have servants and enjoy cooking and serving by themselves which follows etiquettes not strictly but according to their contentment. This aspect of cooking and dining foods can be traced in the novel Purple Hibiscus by Chimamanda Ngozi Adichie through various Nigerian cuisines. In the novel Purple Hibiscus, there are two different class families. The family of Kambili is depicted as the upper class and that family of her Aunt Ifeoma as lower class.

In the upper class family of Kambili, dining takes place as a ritual following strict etiquette. Sisi is the servant who cooks the food and also arranges the dishes in the dining table in a sensible way. Kambili explains the arrangement as “Sisi had set eight places at the dining table, with wide plates the color of caramel and matching napkins ironed into crisp triangles” (PH 92). Everybody in the family sits in their respective places at the dining table; Kambili and his brother Jaja sit opposite to their father.

The father of Kambili usually tells the grace of the meal for twenty minutes and prays for a variety of titles intoned to Blessed Mary. After the prayer, they ate silently and Kambili describes it as “silence hung over the table like the blue-black clouds in the middle of rainy season” (PH 32). During the dining, if there is any need for service or any drinks Kambili mother calls Sisi by pressing the ringer that is dangled above the table on a transparent wire from the ceiling and she appears to fulfill their needs. After eating, nobody is allowed to leave, and the children express their gratitude by saying thank you lord, thank you papa and thank you mama and fold their arms and they wait for everyone to finish their meal. The father of Kambili again prays after the meal.

The family of Aunt Ifeoma is not privileged as the family of Kambili and she leads a common life with her children Amaka, Obiora, and Chima who are depicted as lower class and she does the cooking and is helped by Amaka and her sons to set the table. Later she invites Kambili and Jaja to her home in Nsukka. Kambili and Jaja visit their home with yams, rice and also gas cylinders. There is scarcity of gas cylinders in Nsukka and the mother of Kambili sends it through them. Ifeoma welcomes Kambili and Jaja warmly and tells that “today we’ll treat Kambili and Jaja as guests, but from tomorrow they will be family and join in the work” (PH 119).

Kambili is upset to see the uneven arrangement of the table and explains that the table was made of wood that cracked in dry weather and the dining chairs were mismatched as four were made of plain wood and the other two chairs were black and padded. Ifeoma said the grace for few minutes and Kambili still closed her eyes and then Ifeoma informs her that the prayer is finished, and they do not say mass in the name of grace like her father with a chuckle. Kambili could not concentrate on eating the jollof rice and tried to focus but saw that the plates were mismatched. Kambili was surprised to watch the conversation and thought that they would not speak or indulge in a conversation without purpose in her home, especially at the table, but here her cousins seemed to keep on speaking. Kambili did not speak but listened to every word spoken and followed every cackle of laughter and mockery.

Kambili was sensing the change of atmosphere and compared the foods at her home and she started to suffer due to the new experience and thought that her parents would be sitting alone in the wide dining table and they always had leftover rice and chicken. The crates of coke, fanta and sprite were always full at her home. At the home of Ifeoma they also had dinner watching TV in the living room and that was totally strange to Kambili and Jaja as they had not risen from the dining table during meals.

Laughter always rang into Aunt Ifeoma’s house, and no matter where the laughter came from, it bounced around all the walls, all the rooms. Arguments rose quickly and fell just as quickly. Morning and night prayers were always peppered with songs, Igbo praise songs that usually called for hand clapping. Food had little meat, each person’s piece the width of two fingers pressed close together and the length of half a finger. The flat always sparkled Amaka scrubbed the floors with a stiff brush, Obiora did the sweeping, chima plumped up the cushions on the chairs. Everybody took turns washing plates. (PH 140)

Kambili and Jaja appreciated the works that was done by the children of Ifeoma and also accepted the change and took part in the various chores.

Kambili and Jaja returned home. During dinner, kambili realized that the chunk of chicken on her plate would be divided into three pieces at Aunt Ifeoma house. She also felt that the silent was different and missed the conversation of her cousins at the table. She learned about companionship and unity of doing the work dividing it among family members in order to eat a meal with happiness. The performing of different works helped Kambili and Jaja to recognize their own capacity and responsibility.

To conclude, Kambili from the upper class family realized that they follow strict etiquettes, have servants and perform dining as a ritual. They have enough quantity and quality of food and do not share happiness and laughter with the family members. In Aunt Ifeoma’s family, she finds that true happiness is not in the quantity or quality of food but in sharing the works like cooking and eating together as a family. Through the character of Kambili everyone can learn that following strict table manners and having various dishes will never give happiness but cooking, serving, sharing the food and treating etiquette according to the comfort of all the members and working and talking together as a family will reflect the love, care and will create ecstasy during dining. ======

Works Cited

K. Lydia II M.A. English Literature Periyar University Salem –11 Email ID – [email protected]

Dr. K. Sindhu, Assistant Professor and R. Gunasundari, M.Phil. English ======Consuming food is a common human activity. Food is necessary for living. It is directly related to socio economic status of the people. Food taken by people shows their family, class and also their ethnic identity. Food items have meanings and some cultural values attached to them. Regional food habits also exist in nations, but they change time to time. Religion, caste and economical condition such as cost, income, and food availability are some of the factors that influence food habits. Different religious ceremonies are being practiced by offering various food items in front of God’s idol. The above factors show their culture and socialization. Middle class people maintain their dietary than the lower class people. Society is not formed by equal structure. It is constructed with different classes of people.

Rohinton Mistry is an Indian born Canadian writer. The different cultures followed by Indians and Indian politics are the major themes in his novels. Mistry’s strength is to connect diverse background into a single straight line. In his second novel A Fine Balance, he exposes the changes in the Indian society through his protagonists, Ishvar and Omprakash from Chamaar caste, Dina Dalal from a traditional family and Maneck from a mountain town area.

In an interview, the author explains the way he chose the background of his characters: After writing my first two books, I became aware that they were stories about a very particular and special kind of city and even then, I had focused only on a very small part of it the Parsi community. I made a conscious decision in this book to include more than this, mainly because in India seventy-five percent of Indians live in villages and I wanted to embrace more of the social reality of India. So, I made the tailors come from a small village and Maneck come from a hill station in the North. While the city is certainly important, I wanted to give a strong sense of the different locales and I wanted to root the reader those places so that he or she has a very clear sense of where these people are coming from and what their difficulties are now. (Nasta 204)

The situation becomes more complicated when the subject is not actual food but food within literary texts, and food, like literature, looks like an object but is actually a relationship. (Aoyama 2)

In this novel, Mistry said a little about Parsi’s food culture in marriage ceremony. Three basic things are needed for each wedding celebrations, the couple, their loved ones and the food. Food is in the list because it is emotionally satisfying, it touches everyone’s senses. Food served in the celebration shows their hospitality and is an expression of happiness. The author portrays Parsi marriage culture through the marriage of Dina and Rustom. They had simple preferences on marriage. They did not want a grand function. But Nusswan, brother of Dina arranged a grand dinner party and served the dishes with real care. He suggested everybody to take more food. He enquires each and everyone whether they had food or not.

“Nusswan examined the plate that passed before him. . . What’s this, Mina, you must be joking. Even my pet sparrow would go hungry with this quantity.’ He spooned more briyani for Mina. ‘Wait, Hosa, wait, one more kebab, one more, come on, be a sport.’ (38)

Actually, Nusswan did not have any interest in this marriage. But in the case of the wedding dinner he whole heartedly spends the amount lavishly. And his warm words towards him guests are a showcase of his Parsi culture. Not only in Parsi culture, all caste in India have some traditional way of providing food in celebrations.

The Same day, after three years Dina and Rustom arrange a small house party for their wedding anniversary. Dina wore the previous year’s wedding frock and she prepared food on her own and everybody enjoyed the meals. Rustom went to buy ice cream after the meals. Unfortunately, he met with an accident while returning from the shop. Dina and Nusswan searched Rustom. On the way to the shop they found Rustom’s bicycle and heard about accident. Dina was totally heartbroken. At that time a street dog was licking the ice cream near to bicycle. Police inspector kicked the dog. But Dina screamed at him and asked him to allow the dog to eat.

Dina was first to spot the bicycle. ‘It’s Rustom’s,’ he said. Her voice had strange into a stranger’s, sounding unfamiliar to her own ears. . . a stray dog lapped at the thick pink puddle near the bicycle. The policeman kicked the sand coloured mongrel. . . when he kicked it again, she screamed ‘stop that! What harm is it doing to you? Let it eat!’ (45)

From this incident economic level of Dina and Rustom is exhibited. They were not able to order food from outside. They did not have money to buy new dresses and did not have iceboxes to keep ice creams previously. Food served in the celebration clearly describes financial level and their life style. Her humaneness is exhibited when she raises her voice for the sake of the street dog.

In this novel, Mistry shows the situation of lower caste people through their struggle for food. When Ishvar and his brother were kids, their mother Roopa steals milk from cows and filled her sack with oranges of upper caste orchard. This shows readiness of mother to take risks to gratify her children’s hunger. “But for this child she did not hesitate to steal either. And there was not a mother she knew who would not have taken the risk for her own son” (97). ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. K. Sindhu, Assistant Professor and R. Gunasundari, M.Phil. English Tracing the Economy and Cultural Circuit through Food in Rohinton Mistry’s A Fine Balance 294

After Narayan and Ishvar were well trained Narayan opened a tailoring shop in the village. Ishvar settle down with Asraf Chacha. Narayan developed his shop and got married. After a few years he wanted his son Omprakash to learn tailoring. He sent his son to Asraf Chacha at the age of eight. Omprakash was paid a lot attention by his mom and grandmother during his weekly visit. His sisters resented his visit because of special treats like cream, dry fruits and sweet meats offered to him. His sisters were not given much attention. They secretly sobbed at night. Here author manifest Indian culture of giving more authority to male child than female child while serving food. When Ishvar and Omprakash were searching for tailoring work in Bombay, Ashraf Chacha arranged their stay with his friend Nawaz. He proved to be far from hospitality and friendly. Nawaz accepted to shelter them, but he was not happy with the situation, so he allowed them to sleep in a filthy shed and behaved strangely. He did not ask them to eat in his house. This incident shows the city culture. People who lived in cities like Bombay do not believe other people and not even take care of neighbours.

They could smell food cooking, but Nawaz did not invite them to eat. . . Light from the house spilled out through the kitchen window. They sat below it and finished the chapattis Mumtaz Chachi had packed, listening to noises from the buildings around them. . . There was no offer of morning tea from inside the house, which Omprakash found quite offensive. (154-55)

The character of Maneck was exposed in his first meeting with Ishvar and Omprakash. Maneck offered watermelon sherbet to them in the railway station. They refused his offer. Maneck deeply examined their appearance and understood that they actually wanted to drink but they refused. He told them that he had drunk as much as he could, and he did not want to waste the remaining. So, he offered the drink to Omprakash. Then Ishvar and Omprakash accept the sherbet. After finishing the drink, they thanked Maneck.

He drank and said,”I’m full. You want it?” they shook their heads. ‘It will go to waste’. Okay, Yaar, in that case, ‘said Omprakash and took the sherbet. . . How much gratitude for a little sherbet, thought Maneck, how starved they seemed for ordinary kindness (7-8).

Here, Mistry clearly shows the economic condition as well as the helping tendency of Maneck. Actually, he was not able to buy two more glasses, but he gave his drink to them. This attitude shows that he was born and brought up in a well cultured family.

Dina Dalal is the only female protagonist in this novel. She is from a traditional family. Ishvar and Omprakash worked under her. At first, she did not care about Ishvar and Omprakash per day per meal policy. After knowing their story, she felt ashamed of herself. She allowed them to sleep on her verandah and to use her bathroom, and she offered them tea, so, at the end of the second week the two tailors decided to share the daily cleaning, in return for her kindness.

Their work went well for a year. Unfortunately, the Prime minister declared a state of emergency. This made their life catastrophic. Dina has no other way, so she stayed with her brother. Ishvar and Omprakash became beggars. They met Dina during weekends. She gave them food and money when there was no one at her place.

The discrimination of upper caste and lower caste is revealed using the symbol of food. Migrant’s suffering for food is clearly showcased. The author gives importance to the nature of food which is consumed by the people of various religions. Thus, Mistry deals with the economy and cultural circuit through food. Mistry is well known for his realistic frame work. He analyzes deep into the effects of emergency and how people suffered to get everyday meal. He portrayed the truth how voiceless are dominated by the supremacy. ======

Works Cited

Aoyama, Tomoko. Reading Food in Modern Japanese Literature. University of Hawai’i Press, 2003, p.2. Mistry, Rohinton. A Fine Balance. London, Faber and Faber Morey, Peter, 2004. Nasta, Susheila. Writing Across World: Contemporary Writers Talk. Routledge, 2004, p.204. ======Dr. K. Sindhu Assistant Professor Department of English Periyar University Salem-11

R. Gunasundari M.Phil English Periyar University Salem-11 [email protected]

Somiya Soman K., Guest Lecturer ======

Introduction

“There is no sincerer love than the love of food”, said George Bernard Shaw. It is true that food is not just something that people and animals eat for survival. It, in fact, binds a society or a culture together. It is closely related with the harmonious existence of various people, bringing them under the same taste preference.

Eating a wide variety of healthy foods promotes good health and helps us to protect against diseases. It has been given a very significant place in our lives because it is our primary requirement and basic need. Thus, the importance of food is incontestable. Yet, because it is so close and obvious, we often fail to pay attention to it. Food, in many cultures, brings people together and connects them on multiple different levels. For example, the tradition of eating with the family around the table represents togetherness with one another. Therefore, food itself could symbolize something greater than what it is. Many contemporary dietary practices are shaped not only by culture, but also by religious beliefs. Across the world, people make the choice to eat or avoid certain foods based on the laws of these beliefs, leading to a vast collection of fascinating, culturally and theologically significant foods.

This very same food often appears in literature and it cannot be dismissed as something trivial. The tea-party in Alice's Adventures in Wonderland (1866) is clearly uncivilized, but lets the protagonist come to terms with the new world. Similarly, Toni Morrison's Beloved (1987) describes the gathering and cooking of the food in anticipation of a party and how the party becomes the cause of the family's ‘fall from grace’. Hence, themes related to food are common among all types of writing. The writers use food and eating to symbolize issues of acceptance, resistance, and preservation of culture, as well as memory, emotions, history, relationships, power, and consumption.

Food as a Literary Device in Lucy Diamond’s The Beach Cafe

Food plays an important role in our lives, not only in the physiological, but also in a psychological sense. Emotions are also closely connected to our eating habits. Food has been a constant source of inspiration in literature, hence portraying human emotions vividly through parties, dinners and feasts. In this sense, it is interesting to examine a literary work regarding the element of

food involved in it. The Beach Cafe (2011) is a similar work, revolving around food, which has the aroma and taste of British beach side dishes.

Written by Lucy Diamond, the novel is about Evie Flynn who inherits a cafe on the Carrawen Bay in Cornwall. The first-person narrative begins with how Evie is considered as the 'black sheep’ in her family. She is a wild spirit and fails to keep up to the expectations of her family. Her sisters are married and settled with kids, whereas Evie still struggles to carry on with any job. When her aunt, Jo, passes away, she inherits her cafe. She tries to manage her career in Oxford as well as the cafe. Finally, she decides to follow her heart and runs the cafe. Though she has to labour in the beginning, she gets to bring the whole village community together through her cafe and eventually, makes it up to her parents.

When Evie’s family comes to know of the accidental death of Jo, they are grief stricken. In association with the tragedy, the family drinks to commemorate Jo. This is a custom seen in many cultures when death strikes. When Evie comes to know that her aunt has left her the beach side cafe, she is dumbstruck, just like her family. Her sisters suggest her to put it on the market, but she is doubtful. Her career, meanwhile, goes downhill. She hates her superior, who is a pervert, and her ungrateful colleagues. Her only solace is an occasional beer with her best friend, Amber. Here, the drink serves as a stress remover. Moreover, she loves the time being spend with Saul, her live in partner's son. They enjoy reading sessions with food. It is a way by which she relives her childhood and enjoys the company of the kid.

Once Evie quits from her job, she heads to Cornwall. She finds the cafe in a state of degeneration. The chef, Carl, is selfish and does not care about the cafe, while the other two staff are not up to the mark. While Saffron steals food for her buddies, Seb is a novice in table service. Evie badly needs a reviving coffee to lift her up but is disappointed with the café. She decides to cook for the café. Her scones, initially, are disasters. But, the third batch seems to be yummy. She becomes confident as she feels that she can bring up the café. However, she bakes a carrot cake forgetting to have any icing at home. This shows how inexperienced she is with cooking. She manages to get hold of some icing before bringing the cake to the café, but it is accidently dropped down by Seb. Evie is much disheartened as not even she could have a taste of the cake. She has to be the chef and waitress when her staff is late. Her bacon rolls are not up to the mark, though she manages to keep smiling at her customers.

Evie finds running the café a nightmare. The rumour that she is going to sell the place is heard by her when Ed, a newbie to the village, comes to the café. She serves him bacon rolls and he is quite specific with the toasting and right amount of butter. The crispy looking rolls taste better than her previous ones and are appreciated by him. She tries to bring more variety into the menu much to the displeasure of Carl. Once she is invited to her home by Annie, Jo’s friend, she gets to know more about the village people. Here, she tastes Annie’s chocolate cake with hazelnut and chocolate icing. The sweetness of chocolate, the crunch of the hazelnut and the fluffiness of the sponge cake hit her taste buds, leading her to recruit Annie as the cake maker of the café. We see how tasty food can

influence people in taking right decisions. This right decision to have Annie on board makes the café to attract more people, serving them the true taste of sundry cakes and cookies.

Evie returns to Oxford as Matthew, her live in partner, and Saul beckon her. She joins a pharmaceutical company, but it never works out. She realises with a broken heart that Matthew has accustomed to a life without her. More sadness creeps into her life as her whole family, including Matthew, pushes her to sell the café. She decides to run the café and break away from Matthew, but her love for Saul makes her keep mum about this. The final nail in her coffin is Matthew’s decision to break up. She is heartbroken and is nursed back by a slab of Dairy Milk from Amber. Chocolate, especially the dark variety, is known to be a good stress reliever. It is found to keep Cortisol, the stress inducing hormone, at bay. Evie’s brunches and lunches with her friend let her introspect. She tries to find her true self in these occasions. This is where food acts as a catalyst in looking into oneself. To her dismay, she finds that Carl has quitted without giving her any notice and the café has been closed. Annie’s cakes lie as sole survivors in the deserted café. She, then, gears up to her café with Amber as her sidekick.

Evie and Amber try hard to run the café, after firing a thieving Saffron. Evie, later, meets Ryan, her love from the past, whom she had met in her teens while waitressing at Jo’s. It was a stable one with the delish pastries and mellowness of flapjacks. It is interesting to note that she had met Matthew too over food. Things become more compelling when she finds that Ed is a chef. He fills in Carl’s position and cooks delicious dishes for the customers. Annie’s cakes return with more complaisance, while Rachel and Louise come in as the new staff. Evie gets interested in cooking and baking more than ever with Ed by her side. Her true love blooms amidst creamy coffees and toffee crunch ice creams. The café turns to be a place for Jamie’s painting exhibition and where the book group meets as does the local band. Visual treat, music and literature blend in with food. It begins to hold a regular “girls’ night in” for the women of Carrawen Bay.

Once Evie and Ed break up, the food loses its magic touch. Her grief takes a toll on her cooking as Ed leaves the café. To spice up the tragedy, the café is damaged in a heavy storm and the ceiling falls down. A disheartened Evie cheers up with the whole village working tirelessly to resurrect the café. Ed returns and the couple mend things. They serve Cornish pasties and sandwiches to the village people as they bring back the café within a short time.

Conclusion

The novel, The Beach Café, is all about Evie Flynn and her self-realisation through food. The woman who knew nothing about the intricacies of food was considered as a failure. But, as she learns to survive in the café, she becomes able even to be a chef. The food that she serves undergo a lot of transformations. When she has Carl as her chef, the dishes are not that best. He is interested only in preparing curries and spicy food, only to serve his poker friends. With Ed, things change. A wide variety of dishes by Ed attract tourists as well as the locals. Wendy comes in as a temp chef adding a wildness and vigour to the café.

Rachel and Leah become waitresses and fall in love with the food. Phoebe, a run-away kid, is taken under Evie’s wings. The teen helps her in ways she could in managing the café. She reunites with her parents and friends in the shelter of the café. It is uplifting to see the girl becoming considerate with hot chocolates and cheese toasties. Florence, an old widow, apprehends peace at the café and makes new friends over Victoria sponge. Jamie gets to exhibit his paintings and earn money through the café, while it becomes a centre for the book club, local band and women.

Evie and the café were disliked in the beginning, but once good food rolls out people become affectionate. Here, food brings in a good change among the villagers. It brings them together when adversity dawns. They learn to forget and forgive over food. It is really lovely to see the warmth of fellow-feeling emerging slowly. Food encompasses music, paintings and literature, here. Art reflects through food and it enhances people’s connection with food. Loneliness disappears with palatable food and friendship flowers. It becomes not merely a means of employment for Rachel and Leah, but also something that brings in love and life. Hence, food is a great element in modifying people and stories.

======

Bibliography ● Dahl, Roald. Charlie and the Chocolate Factory. UK: Penguin, 2016.

● Diamond, Lucy. The Beach Cafe. London: Pan Books, 2011.

● Dumas, Alexander. The Count of Monte-Cristo. UK: Penguin, 2003.

● Joyce, James. Ulysses. Oregon: The Floating Press, 2009.

● Morrison, Tony. Beloved. London: Vintage Books, 2007.

● Pollan, Michael. In Defence of Food: The Myth of Nutrition and the Pleasures of Eating. UK: Penguin, 2008.

● Shahani, Gitanjali G. Food and Literature. New York: Cambridge University Press, 2018. ======Somiya Soman K. Guest Lecturer General Department Government Polytechnic College Mananthavady, Wayanad Kerala - 670645 [email protected]

The French gave the world the bench marks in cooking standards, etiquette as also a vocabulary to go with it. For the French, food is a religion they practice with ardent devotion and public display of adoration. Restaurants and chefs are rated in terms of Michelin stars and have a cult following. Food is not only nourishment of the body, it is also a nurturing of the soul. From the bare ingredients to the final flourish of plating and serving, food is a sensual delight. Much before food porn became the norm, French chefs were dishing up meals fit for the aristocracy. Innovation and sophistication in the combination of flavours and delectable presentation of food is akin to religious ecstasy. Two antithetical terms that have entered the English language are gourmet and gourmand which represent the discerning connoisseur and the greedy hog.

This is a telling comment on the philosophy of French cuisine which privileges a discerning palate above a savage satisfaction of hunger. Domain of food includes appetite; pleasure and it defines a society’s structure and the world vision. Food has played an integral role in our culture and it has invariably crept into our writings and entertainment. Literatures of the world not only depict the themes of romance, relationships, struggle for survival, jealousy, hatred, wars, murder, moral values, identity crisis, caste and class discriminations, justice, anger, oppression, gender inequality and so on; but also, the importance of food and its implications. In children’s Literature it is displayed through tea parties. Lewis Carrol’s Alice in Wonderland presents the uncivilized tea party which Alice was forced to attend, describes the wine, tea, butter and bread. Charles Dickens’ famous novel Oliver Twist speaks about Oliver’s childhood in the orphanage. In the orphanage, the children demand more porridge as what is served is insufficient to meet their hunger. This is viewed as a call to rebel and he is sent away from the orphanage. It is a turning point in many ways for Oliver.

Food thus is a measure of civilizational standards and is a tool for exerting cultural dominance. This food war which represents a cultural war is facilitated by the high priests of taste— the food critic. He is by no means a fly by night operator or an amateur. His palate is his weapon and if he is pleased, he will bestow his favour upon the eatery; if his exacting standards are not met, he will unleash his ire through his pen. The well- known animation film Ratatouille portrays Gusteau, a popular chef feels that anyone can cook; but unfortunately, he commits suicide due to Anton Ego, the food critic’s acidic comments about his restaurant. Food critics wield an enormous power in French society; they can make or break the restaurant industry that relies heavily on reputation and public patronage.

The author of a well- known novel The Elegance of the Hedgehog, Muriel Barbery’s debut novel Gourmet Rhapsody depicts a food critic as an unlikely hero. The novel showcases a plethora of flavours of life and how the human soul acts in an unexpected situation. The novel illuminates his incandescent power as mere flotsam and leaves him facing a reality check when he is unexpectedly informed about his imminent demise. All his life, he has lived for the pleasure of food and the everyday human relationality of life is denied in favour of his love of food. Nothing mattered to Monsieur Pierre Arthens except the delight in food. His devotion to food finally devours his entire life and he is left with the illuminating moment of discovery that food is nourishing in the relationships built around this most basic act of nurturing. The novel intimates that the importance of small pleasures in life is more important than either power or pelf in society.

Pierre’s doctor declares that he has just 48 hours to live and he finds himself in a state of horror. He spends his final few hours in his yearning for a long-forgotten taste which he has forgotten for years, yet he does not find it. He yens for the long-lost taste spirals into a quest for the real meaning of life as he goes into self-introspection mode. The disposition of his character is disclosed through the self-analysis of his life from his childhood onwards. Through 29 chapters, Barbery wrenches the hero’s inner thoughts in the form of confessions. Pierre describes his journey to Greece, Tangiers and Brittany. Barbery not only uses Pierre as the narrator but he is also seen through his wife, his mistress, his son, his maid and his cat. He understands that power and position in society has only fetched him more ego rather than companionship.

Pierre’s reminiscence of the past showcases his attachment for food rather than for his relatives. He remembers his visit to aunt Marthe’s house where he had the experience of fishing with his uncle Jaques and how he avoided the bread and the salted butter but “devoured relentlessly the strips of fish, the grilled sardines suffused my palate with its track and exotic bouquet with each mouthful I grew more mature, and every time my tongue caressed the marine ash of blistered skin I felt exalted” (Barbery, 52). His uncle used to take great pains to cook himself a little mouthful of paradise and he used to refine himself and lived everyday as an authentic aesthete.

The one who loves food only can become a good cook. Pierre devours what he eats. He defines the cook as, “Those who claim to be cooks must resort to all five senses to be truly cooks – a dish must delight to the eye, the most, and the taste of course – but also to the touch, which directs the chef’s choice on so many occasions and has its part to play in the celebration of fine food” (Barbery, 52). Pierre is proud to boast that even his Dalmatian dog could have dreary tasty buds and could smell the food correctly.

Pierre recollects his visit to Burgundy, the land of wine, with his grandfather. He remembers the company of his grandfather and his first taste of whiskey recollects the first time he experienced the power it has to wake the dead. He meets Gaston, the wine maker who is considered as the prince among princes because he feels, “In any activity, whether noble or reviled, there is always room for an all-powerful flash of realization” (Barbery, 126). Only a good cook can become a good food critic. Pierre felt, “Tasting is an act of pleasure and writing about that pleasure is an artistic gesture, but the only true work of art in the end” (Barbery, 82). He recollects how he had visited Ms Marquet’s restaurant for 20 years as she was known for her creative perfection. His positive critical comments made her restaurant famous in the town. Though she disliked him, yet she shares her bed with him to safeguard the customers in her restaurant. He likes her because inspite of being well established in her field; she does not rest on her laurels but ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. M. Shanthi, Associate Professor Soul Curry: Re-reading of Gourmet Rhapsody 303 continues to establish herself better amidst her competitors. When Pierre orders the food in her restaurant in a form of Anthology he realises, “Naturally, it was a feast of an anthology and it was perhaps the only time during our lay co-habitation as food lovers that we were truly united in the fervour of a meal, neither a critic nor cook, only high-flying Connoisseurs sharing their allegiance to a same emotion. But while this memory of noble lineage may flatter above all my self-importance as a creator that is not the reason why I have caused it to re-emerge from the mists of my unconsciousness” (Barbery, 135).

Anna, Pierre’s wife had no emotional attachment, but had taken care of him and his family. She loves him for the sake of her children; Pierre had only used her to fulfil his needs. She regrets to see his pitiable condition and says, “He would no longer see me, would pierce my haunted soul with his falcon’s eyes in order to embrace a view that was beyond the sight” (Barbery, 111). She has seen him grow professionally and at his deathbed she feels, “Everyman, in a way, is master of his castle. The coarsest peasant, the most uncultured winemaker, the most miserable employee, the shabbiest shop keeper, the greatest pariah” (Barbery, 125).

Paul, Pierre’s son neither received the father’s affection nor his love but obeyed his father’s orders from his childhood. He does not feel sad at his deathbed as he does not have any emotional attachment towards his father. When Pierre asks him to get chouquettes, without uttering a single word, he runs to the shop. He regrets obeying the orders all the time. Pierre regrets that he has forgotten his past and realises that he has led a life without any meaning as money and fame had preoccupied his mind. He repents missing something in life. A man who ruled the food industry remembers very minute details of his past and the emotional bondage what he had with people in the past prods his awakening, “The emotions attached to it that remains precious, and that might reveal to be a gift for living that I had not previously understood” (Barbery, 52).

In the last chapter of the novel Pierre realises that his wish was to have chouquettes from the shop and confesses that he has written a bad review which had brought the business down. He regurgitates the taste of the chouquettes on his tongue and in that moment feels that he had attained God. He says, “I have lost him, sacrificed him to the glorious desires which were not mine and which in the twilight of my life, have very nearly succeeded in concealing him from me again” (Barbery, 155). He realises that if one loses everything it can be found but the precious moments in life cannot be retrieved. So, one should lead a life full of meaning. His soul craves to re-live a new life but the knowledge that death is round the bend powers his yearning for the last taste which he had condemned in his life time.

Pierre’s identity is well known in the town and his arrogant nature is exposed by Rick, his cat, where it proudly says that the only positive side in Pierre is his love for his cat. He took everyone for granted. Even after his trips abroad, when he comes back home, he does not enquire about his children or his wife but spends a few minutes with his cat. The cat keenly feels that Pierre’s end is his end.

Powerful personalities do not mind common destruction. As long as they gain or maintain the highest position in society, they use the power by any and all means to perpetuate for posterity and their privileged status. They are not worried about the negative consequences which would affect the society in which they live. Pierre uses his power as a food critic and exerts it even on his family. He strives hard to maintain his ego at any cost in order to exploit their Achilles’ heel to his own advantage. Power is indeed a concept of one-upmanship and this is best portrayed through Pierre. Foucault feels, “Power is conceptualised as a chain or a net, that is a system of relations between the oppressed and the oppressor. And the individuals should not be seen simply as the recipients of power, but as the ‘place’ where power is enacted and the place where it is resisted’ (Mills Sara, 35). He realises on his deathbed that power is not conducive to healthy relationships. Exertion of power causes isolation, conflicts, personal problems, professional dissatisfaction and psychological stress to Pierre.

Foucault says that if there is resistance in power conflict, the person who shows his power misuses his authority and displays his real nature. Ms Marquet is the victim at the hands of Pierre. His family members too suffer due to the arrogant nature of Pierre. Power slowly destroys Pierre. He tries to exert his authority over the food industry and gets entangled in the complexity of life. Unfortunately, Pierre awakens to his myopia at his deathbed. Foucault opines, “a power relationship can be articulated on the basis of two elements which are indispensable if it is really to be a power relationship; that the ‘other’ (the one over whom power is exercised) be thoroughly recognised and maintained to the very end as a person who acts: and that faced with a relationship of power, a whole field of responses, reactions, results and possible inventions may open up” (Subject and Power 220). It happens in Pierre’s case as he realises that his reign over the food industry and the family does not yield anything in life except short-term satisfaction; but in the long run only amicable relationships matter the most.

Apart from depicting the themes of social class, philosophy of life and innumerable flavours and various types of food as major themes, the novel also displays the theme of thirst for power, its ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. M. Shanthi, Associate Professor Soul Curry: Re-reading of Gourmet Rhapsody 305 abuse and the moment of reckoning, the role of ego, self-identity and self- realization through confession. Pierre acts as a real connoisseur of good food and an authority to comment and to express his real feelings about food. The title of the novel Gourmet Rhapsody suits the plot of the novel as Pierre, an expert food critic describes the food in an authentic manner which entranced the novel’s characters as also the readers.

Freud opines that the personality of an individual is determined by the unconscious mind. Our wishes, needs, fears and our emotional feelings in our unconscious mind make us behave in a certain manner. Our ego is based on reality principle and the super ego in us decides to follow the morality of life. Id, the instinct in us, perforce makes us react to a given stimulus. The healthy balance between id, ego, and super ego determines healthy behaviour of a person. When one is over powered by one or the other, then the conflict arises. The aggressive nature also erupts. Any display of our behaviour is due to inner impulses. People show power on the powerless due to imbalance of the ego. Pierre’s superiority complex makes him not to show his emotional attachment to his colleagues or his family. His ego interrupts his getting close to his wife or children; at his deathbed he admits his fault when he recollects his intimacy with his grandparents, aunty, uncle and his close associates. He was on the top of the arena where he used to visit the elegant restaurants and the food courts; yet the thought of death pushes him into self-analysis to regain his normal instinct of attachment with his family members. His soul also craves for the simple taste for a sweet mint whose taste he denied himself during his career as the most famous food critic. Lacan says, “The ego being the result of a conflict between one’s perceived visual appearance and one’s emotional experience. This identification is known as alienation” (The Four Fundamental Concepts of Psycho Analysis, 220). Pierre alienates himself from his family due to his preoccupation with fame and glory; only to realise that life is simple with simple things.

The paper describes the moment of existential angst faced by Pierre to validate the necessity and significance of human relationships. In a world of seeking success in a competitive arena, it is companionship, affection and love that take the enjoyment of food to a meaningful level. A single flavour which he wants to devour forces him to re-evaluate the value of life. The loneliness and isolation of modern living is cloaked in an aura of power. The reminiscence of memory recalled is a confessional journey from childhood to adulthood and Pierre’s disenchantment with his life. It is in a moment of self-realisation that Pierre acknowledges that it is the people, relationships and the small everyday things in life that truly matter. The paper analyses the power hierarchy inherent in the French food industry and the psychological need to associate food with identity.

Rather than exclusively dominating over a larger sphere in search of a space to contain his ego, Pierre would have extended his sphere of influence better had he the humility to respect and adore the people in his life in equivalent terms of his slavering discernment for food. This ability and capacity to judge good taste is sorely lacking in his relationships which are structured on his need to seek tasteful food. His obsession for just the right taste in food borders on an obsessive-compulsive disorder; this assures him qualitative culinary experiences while simultaneously denying him the bliss of intimacy. Excessive power in one sphere of life throws the other aspects of life out of kilter. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. M. Shanthi, Associate Professor Soul Curry: Re-reading of Gourmet Rhapsody 306 The critic knows that refinement in food is an elixir; the same refinement in relationships would have gifted him the harmony of la dolce vita. However, his ego and his lust for power stop him short of the power of the aesthete in every aspect of his life. Gourmet Rhapsody waxes eloquent on his pet obsession, while hemming him out of satisfying human relationships to leave him wanting and saddened by guilt.

Power radiates from Pierre; everything is erased as he sits in judgement of whether the latest originator of taste should be given a free hand or if it did not hold out the possibility of future delights, shouldn’t their race be stopped at the starting line itself? Having exercised this dilemma with utmost precision for most of his life not only in matters of culinary ecstasy, but also in his relationships, Pierre faces his own selfish and snobbish choices. His early memories are no doubt about food, but these very same memories evoke the warmth of family too. Somewhere along his climb to the pedestal of power, he lost his bearings and judged his relationships on the same parameters as his professional frames of reference. His pursuit of the epicurean maxim of “eat, drink and be merry” sidelines family and friends who are slotted in the brackets for their utilitarian necessity than in satisfying his emotional needs. Food had replaced the need for both family and friends: through food, he met his deepest need of self-actualization in his capacity to wield immense power to make or break careers. Yet on his deathbed, he craves for chouquettes—a simple, even plebian treat—to satisfy his intense longing for taste before his final curtain call.

The language descriptive of food is as close to religious ecstasy that the title is justified. The sensual plane is at once orgasmic and blissful: the material satiation of the body is also the path to an intimate knowledge of true unadulterated bliss.

This seeking and knowing confers on Pierre the status of arbiter of taste. Pierre embodies power, yet the power that leaves him weak-kneed in supplicatory enslavement is for chouquettes.

In this admission lies his acknowledgement that the simple pleasures of life are truly everyday reassurance of routine acts done repeatedly. In his last confession and of demanding the gourmand eating of chouquettes, his mantle of power dissipates as he indulges in the last act of satisfying his craving for the simple everyday chouquettes. The gourmet has displayed the chink in his armor; a lesson that rhapsodies the simple. ======References

Barbery, Muriel. Gourmet Rhapsody. Europa Editions, 2009. Foucault, Michel. The Subject and Power – Critical InquiryIInd Edition. Chicago Press, 1882. Lacan, Jaques. Edited Miller, Alain Jacques, The Four Fundemental Concepts of Psycho Analysis. Seuil Press, 1978. Mills, Sara. Michel Foucault. Routledge Taylor and Francis Group, 2003. (https://www.terriwinding.com/blog/2014//12/literary.html). ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. M. Shanthi, Associate Professor Soul Curry: Re-reading of Gourmet Rhapsody 307 ======Dr. M. Shanthi Associate Professor Department of English Dyanprassarak Mandal’s College and Research Centre Assagao, Mapusa, Goa [email protected]

Dr. V. Sangeetha, Professor and A. Divya, M. Phil Scholar ======Contemporary literature has dealt with the theme of food. Food is the representation of one’s psyche, culture, identity and individuality. Eating is a biological process which is the most important factor for survival. Francis Bacon states in his famous essay Of Studies “Some books are to be tasted, others are to be swallowed, some few to be chewed and digested” (Bacon and Whitely 422). The Hundred-Foot Journey is a famous novel by American writer Richard C. Morais. This novel belongs to the genre, bildungsroman which means ‘novel of education’ and ‘novel of formation’. It focuses on the protagonist’s psychological development and identity. Morais narrates the life journey of a young Indian boy Hassan Haji and his incredible growth as a star. Hassan Haji, the protagonist, begins his life as a boy who belongs to a poor family in the slum area in Mumbai and later, he becomes a famous chef in Paris.

In The Hundred-Foot Journey, Hassan Haji’s family runs a restaurant in Napean Sea Road in Mumbai. People who belong to Haji community are specialised in cooking like how Halwais are specialised in sweet-making. Hassan’s grandfather is a dabba-wallah and sells snacks on bicycle. Selling snacks is the main source of survival for Hassan’s grandfather. “They sold sweets made of nuts and honey, milky tea, but mostly they sold bhelpuri, a newspaper cone of puffed rice, chutney, potatoes, onions, tomatoes, mint, and coriander, all mixed together and slathered with spices” (HFJ 5). He had great culinary skill and knew every nook and corner of Indian cuisine.

Childhood skills and beliefs play a vital role in the formation of an individual’s identity. People have some innate qualities through their forefathers than acquisition. Likewise, Hassan Haji has inherited culinary skills from his ancestors. He states that his interest for culinary art started from his birth. “I suspect my destiny was written from the very start, for my first sensation of life was the smell of machli ka salan, a spicy fish curry, rising through the floorboards to the cot in my parents’ room above the restaurant” (HFJ 1).

In the earlier stage of Hassan’s life, his family moves to London where they want to get a better life. Hassan’s father searches for a suitable place for his restaurant but in London Hassan feels lonely and he terribly misses his mom who died due to the local communal riot in Mumbai. He searches and questions himself for creating his own identity. “I wanted to blurt out, Yes, help me. Help me find my Mummy. Help me find myself” (HFJ 44).

Hassan’s father Abbas Haji finds that Hassan is the best cook like his grandfather and selects a better place for his restaurant in Lumiere. He names it Maison Mumbai in front of the famous French inn Le Saule Pleureur. Hassan was skilled in cooking non- vegetarian foods especially fish curry and chicken. Cooking and eating non-vegetarian food do not appear strange to Hassan Haji because eating non- vegetarian is widely practiced among Haji community.

Madame Gertrude Mallory is a chef’s chef. Her restaurant Le Saule Pleureur had won two Michelin stars. She comes to know that Hassan has an excellent skill in culinary art. “Talent that cannot be learned. That skinny Indian teenager has that mysterious something that comes along in a chef once a generation. Don’t you understand? He is one of those rare chefs who is simply born. He is an artist. A great artist” (HFJ 93). She offers Hassan the post of chef in Le Saule Pleureur. She tells her opinion to Hassan’s father that, “This is a chance for your son to become a truly great French chef, a man of taste, a proper artist, not just some curry cook working in an Indian bistro” (HFJ 126). Madame Mallory’s offer brought a huge change in Hassan’s life. His decision directed him to earn his identity.

Hassan was ready to accept Madame Mallory’s offer but at the same time he feels for leaving his restaurant Maison Mumbai and his family members and his spices, kitchen and everything related to it. He expresses his complexity. He was ready to come out of his comfort zone to reach his goal and get his identity. “I crossed the street. A lot of emotion went into that hundred-foot journey, cardboard suitcase in hand, from one side of Lumière’s boulevard to the other” (HFJ 133).

In Le Saule Pleureur, Hassan learns the intricacies of French Cuisine. He follows the proverb When in Rome, do as the Romans do. He is completely moulding himself to become a great chef. His experiences enrich his culinary skill. After his apprenticeship in Le Saule Pleureur, Hassan moves to La Belle Cluny, a Michelin star restaurant. His arrival elevates and gives one more Michelin star to that restaurant. He wins two Michelin star and is ready to start his own restaurant Le Chien Mechant. He prepares food with the touch of French and Indian cuisine. His fusion gives recognition to him. He is a French chef, but his dishes have a touch of Indian cuisine.

That means no cleverness, no fireworks, no fads. Our mission, from now on, is to make a simple boiled carrot or a clear fish broth sing. Our mission is to reduce every ingredient down to its simplest, deepest nature. We will draw on the old recipes for inspiration, yes, but we will renew them by stripping them back to their core, removing ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Recognition and Identity through Culinary Art: Hassan Haji’s raison d’être in Richard C. Morais’ The Hundred-Foot Journey Dr. V. Sangeetha, Professor and A. Divya, M. Phil Scholar 310 all the period embellishments and convolutions that have been added to them over time. (HFJ 204)

Hassan’s expertise in cooking fetches him another Michelin star. “The third star! Michelin has just given you the third star!” (HFJ 227). He is the first Indian to have won three Michelin star in France. “You are the first immigrant ever to win the third star in France. It quite an honor” (HFJ 229). He killed those who criticised and humiliated him with huge success. Hassan strongly believes his mother’s words. “Never be afraid of trying something new, Hassan. Very important. It is the spice of life” (HFJ 24).

In the post-modern era, hybridity is inevitable. It refers to the cross breeding of two different things. Adaptability and fusion are the key concepts of hybridisation. It applies to music, fashion, culture and cuisine. Hybridity plays a vital role in the modern world. Hassan adapted the French cuisine and fused it with Indian cuisine. His adaptability and passion made him a renowned chef in Paris. He gets recognition and identity through culinary art which makes him a super chef star. ======Works Cited

Abrams, M.H, and Geoffrey Galt Harpham. A Glossary of Literary Terms. 11th ed, Cengage Learning, 2015. Archer, S.L, et al. Ego Identity: A Handbook for Psychological Research. Springer Science & Business Media, 1993. Bacon, Francis, and Richard Whitely. “Of Studies.” Bacons Essays: with annotations, John W. Parker & Son, 1856. Campbell, John B, et al. “Erik Erikson and contemporary psychoanalytic theory.” Theories of Personality, 4th ed. John Wiley & Sons, 2013. Morais, Richard C. The Hundred-Foot Journey. Harper Collins Publishers, 2008. ======Dr. V. Sangeetha Professor and Head Department of English Periyar University Salem 636011 [email protected]

A. Divya M. Phil Scholar Department of English Periyar University Salem 636011 [email protected] ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Recognition and Identity through Culinary Art: Hassan Haji’s raison d’être in Richard C. Morais’ The Hundred-Foot Journey Dr. V. Sangeetha, Professor and A. Divya, M. Phil Scholar 311

Dr. V. Sangeetha, Professor and R. Pathmapriya, M.Phil. ======Food is one of the basic necessities that are needed for human beings. All the living things give more importance to food because food is an important source for survival. Hence food brings goodness to one’s health. It emphasises a beneficial eating habit that helps to prevent humans from illness. It offers dynamic fitness and vitality.

The traditional food method plays a vital role in maintaining better health. Ancient people followed a typical farming method. Those methods helped them to lead a long life and preserve food for a long time as well. Drying food is one of the ancient methods practiced preserving food for an extended period. Healthy foods help to maintain effective mental health and energetic spirit. In ancient times, people stayed energised both mentally and physically which emphasizes the importance of nutrition.

The present landscape and the recent developments in food varieties are affecting the psychological structure and cultural identity of a person. In the current era, most people consume fast food. It lacks good amount of carbohydrate and proteins. In the ancient time, food growing environment seemed to produce high quality food products.

In Sangam literature, poems deal with subjects of Akam and Puram. Each poem is the representation of moral ethics which is based on the relationships with nature. In Akam, Thinai appears as a collection of poems of Sangam literature. Thinai is classified into seven and Ainthinai is one among the seven types of thinai.

Thinai is derived from the root word tin or tit which means a surface of land. The word Thinai refers to earth’s surface land, which is divided into five natural regions named as Kurinji, mountain tract; Paalai, deserted land; Mullai, pastoral tract; Marudam, fertile land; Neithal, seashore land. The other two types of Thinai include Kaikilai, one-side love and Perunthinai, mismatched love. All these lands are established by the people of Tamil Nadu. The indigenous Tamil people in South India follow it for years together. Traditionally they developed the practices of growing crops and raising cultivation in the five landscapes. The evolution of human culture was first understood by the culture of the five regions around the five geographical lands.

Tamil people noted that the habitual parts of the earth’s surface were divided into five natural regions. Each region is named as a terrain or mode. These landscapes associated with specific ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. V. Sangeetha, Professor and R. Pathmapriya, M.Phil. Analyzing the Food Habits of Current Era with Reference to Ainthinai in Tamil Literature 312

aspects of a relationship or specific stages in their development of a relationship. The literary studies on Thinai gave birth to Thinai poetics written by indigenous Tamil people. In Sangam period, Tamil people followed the three kinds of human culture such as Mediterranean, Alpine and Nordic inherent food habits. Food habits based on the five landscapes and their culture evolved the occupation of the people of the five regions such as hunting, robbery, honey collection, farming and trade.

Kurinji region is the earliest surface in Ainthinai, the tract of mountain which stands in thick woods and dense forest. Kurinji land people were living in the foot hills of mountain tract and lived their lives firstly with fruits, nuts, tubers, jackfruit, honey, rice, bamboo rice and foxtail millet. These varieties of foods supply got changed with animal flesh. They are expert in hunting, in mountain regions. Namachivaym in his work த뮿ழர் உணퟁ stated “த羿뿁ம்垿ழங்埁ம் தண்羿னர் தரீஇ ஓம்ꯁநர் அல்ல鏁 உடற்쟁னர் இல்லல”, (9) as the food used by Kurinji people as referred in மலலப翁கடாம்.

Man’s first profession was hunting which was also the occupation of Kurinji region. On the hills the wild boar was hunted for food by the Kurinji people. Despite of hunting the ancient women started planting seeds in soil. The people were killing them using bamboo fire and throwing poisoned thorn on them. The earlier kuravar invented fire, the greatest invention ever to cook animal flesh. Cooked food made people healthy and strong.

The barren area was one of the habitual regions of the earth surface which is called ‘Paalai’. These people were chased by the wild animals; therefore they hunted the animals for continuing their lives in the desert. People of Paalai lead an adventurous life and took risks to overcome their starvation. People of Paalai feasted on Porcupine which was referred as 믁ளퟁமா வல்殿 யெெ்னர் (Namachivayam 18).

Mullai is the forest terrain and the extended region of Kurinji. People provoked the development of human civilisation through the usage of their habitual food. In Mullai land they consumed millets, rice, boiled vegetables, cereals, panicum sumatrense and red grams. Different types of millets gave nutrition to ancient people to become physically strong. Millets are grains which contain the power of fibre, calcium, minerals and iron. It has high value of nutrition when compared to rice and wheat. It is a suitable food for people in the preserve who are aiming for weight loss and who are diabetic and cardiac patients.

In this land people cultivated and consumed various types of millets like finger millet, kodo millet, fortail millet, little millet, barnyard millet, pearl millet and sorghum. The Mullai people followed pastoral life style of living. Their lifestyle developed by the civilization of culture and cultivation of food from the forest land. The consumption of rice and millets of Mullai region people is referred as “அரி யெத்鏁 உணங்垿ெ யப쏁ஞ்யெந்யநல்” (Namachivayam 13). ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. V. Sangeetha, Professor and R. Pathmapriya, M.Phil. Analyzing the Food Habits of Current Era with Reference to Ainthinai in Tamil Literature 313

The next among the five geographical landscapes is Marudam. It closely denotes the early phase of the Stone Age Paleolithic and beginning of Neolithic age of modern civilization. During that time people of Marudam were working as ploughman and peasants. They grew their habitual food such as plantain, sugar-cane and mango which were their habitual foods. “鏀ங் க쏁ம்பபா翁 அவல் வ埁த்பதார் மான் 埁லறயொ翁 ம鏁 ம쟁கퟁம்” (Namachivayam 15). They also grew fresh vegetables, tasty rice and cereals. Despite usual crops, people also started to grow bananas, nuts, tapioca and cassava. These food habits were healthy. People there learnt the tactics of farming life and what crop to grow and when.

The last among the five regions is Neithal, the seaside landscape. Neithal land people practiced the art of fishing. They consumed fish, dry fish, shells, sea food and salt. “므ன் த羿ந்鏁, ힿடக்埁 அ쟁த்鏁 ஊன் யபாரிக்埁ம் ஒ쮿 믁ன்잿ல்” (Namachivayam 17). Their main occupation was fishing and salt preparation. Food of this land had high level nutrition, protein and minerals. These resources provide information about food practices of Tamil people. It also presents information about traditional food.

The basic human needs which remain unchanged for ever are food, water and oxygen. To acquire food farm lands are cultivated but the food produced feeds only to half of the current population. Food scarcity will not lead to healthy active life. The food pattern followed in the present era is also bad since it has no nutritional values. Huge factories sell fast food for affordable cost but with no nutritional value.

People of all age group love junk food. In the present era people are attracted towards affordable food. But it brings harmful effects to people. It results in lack of learning and many other health problems especially to the teenagers. It also increases the chemical changes in our body that can result in depression, which is the root cause for many diseases. Eating packaged food is the cause for low level nutrition in the body; it’s connected to mental stress and induces health hazards such as blood pressure, diabetics, overweight because of the excessive cholesterol, fat and sugar content. They only provide pleasure. Most of these foods affect women rather than men. They bring infertility in women.

Candies, bakery products, pizza, fried fast food, ice cream, salty snacks, drinks, burger and spicy food are considered as junk food. Nowadays human activities destroy the environment and natural resources. Farmers are using insecticide to eradicate the insect which induced chemical changes on plants. A pesticide acts as poison and affects both plants and people who consume it.

Ancient people were very strong both physically and mentally because of their healthy food habits. But the present people ignore good eating habits. Junk foods are enclosed with the unessential layers that make people suffer from various kinds of illness. Eating grains and pulses are solution to equalize the absence of the nutrition in human body. Human body needs raw food ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. V. Sangeetha, Professor and R. Pathmapriya, M.Phil. Analyzing the Food Habits of Current Era with Reference to Ainthinai in Tamil Literature 314

which was followed by the ancient people in Tamil Nadu. The traditional way of agricultural pattern which is followed in some parts of the country has to be widened to acquire healthy lifestyle. ======Works Cited

Iyengar, P. T. Srinivasa. History of the Tamils from the Earliest Times to 600 A.D. AES Publications, 2001.

Namachivayam S. Tamilar Unavu. International Institute of Tamil Studies, C. I. T, 2003. ======Dr. V. Sangeetha Professor and Head Department of English Periyar University Salem-11 [email protected]

R. Pathmapriya M.Phil. Department of English Periyar University Salem-11 [email protected]

T.S.K. Shalini and S. Snekha Sri, Assistant Professor ======Food is one of the most basic components of human life. Every muscle, every fiber and every cell of human body relies on food for energy to survive. Sports hold a sacred place in most of the cultures and literatures. Great literary works capture the broad appeal of sports and its ability to transform individuals and society. Sports is one of those areas where food plays a vital role. Nutritious diet is very important and is ineluctable, irrespective of the nature of sport. Women of all society need more nutritious food to be strong physically and mentally. Northeastern women depend more on nature for their food.

Lately sports nutrition is one of the main areas of research which deals with consumption of food and its impact on a performance. The type of food consumed by an athlete during the training session and prior to performance plays a direct impact on the performance. Food that is required for a player depends upon the age, gender, place that one lives in and also by the game played. But it is wistful that, in India, a proper diet for any player is given only in few international tournaments and for very few professional players. Sports Authority of India was established in 1982. One of its major ideas is to provide nutritious food for the players and give professional training. Unfortunately it is done only to a certain extent. Mary Kom, on Aug 2, 2016, expressed her grievance in Rajya Sabha how players are provided with the required food supplements only during the competitions and not in the practice session.

Sports nutrition is a field which tells how nutritional knowledge adds fuel for any physical activity and how a player’s performance can make a tremendous impact. A normal human requires about 2,000 calories per day. However for an athlete it will not be quiet sufficient. At least 3,000 to 8,000 calories will be required for them based on their field of sport. Proper nutrition not only develops the skill and performance of an individual but also helps in a speedy recovery from every injury, which is inevitable in sports.

A country, where we claim to be the largest producer of various food products, it is heartbreaking to see that it gives least importance for its athletes. Not even an Olympian is given proper nutritious diet during the part of their training. Diet for them is maintained only during their matches. Many of the players are not economically higher for taking care of their calorie supplements. It is the responsibility of the government to take care of such players. Not even the University and National level players are given proper food supplements that are required for the ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 T.S.K. Shalini and S. Snekha Sri, Assistant Professor Food: A Source of Voice and Power of Northeastern Women in Mary Kom’s Unbreakable 316

players. Some organizations like SAI (Sports Authority of India), NIN (National Institute of Nutrition) take minimum care of player which is okay to a certain level. Calorie requirements depend upon the game we take up. Games like Basketball, Boxing, Football, Swimming burn a lot of calories per hour. Around 650 to 980 cal per hour is burned in such games.

Northeast Indians mainly Manipuri’s have been giving confidence and is being a constant role model for the rest of the country in the field of sports. One of the biggest advantages of the people can be referred to the food they take in. Staple foods of Northeast Indian are fish and rice. Leafy vegetables, herbs and roots are very much included in their diet. Soaking, boiling and steaming are the methods they normally use. Modest amount of oil is used in their diet. Mostly these people use pepper and chilly instead of spicy masala. Deep fry is also mostly avoided by them. It can be said that these Organic food items have helped Kom in her later years. She strongly believes all her strength is from her hard work of early years. “I am tough because of my background. They made me who I am today. They gave me the strength to keen fighting. Indeed, they made me want to fight in the first place” (Kom 3).

India is known for its culture and traditional food. Just by having those traditional foods in proper supplements, according to the nature of sport, gives the desired result. The Ace Boxer, M.C. Mary Kom in her autobiography said how she has suffered all along in her childhood even without proper food. The autobiography Unbreakable tells about her heart rendering achievements amidst many stumbling blocks of her Boxing career and her personal life. It is the traditional food that helped her to come this long way. She says:

I remember that, after a whole day of hard work, like digging trenches, Apa earned just enough to buy rice for one day. When he could, he leased farms and cultivated rice. As a child, he had learnt how to hunt, fish and grow vegetables. When we had no money to buy rice, he would hunt and fish, and sell the fish to buy rice. (Kom 11)

Rice and wheat being the staple food for majority of India, it is more than enough to stay fit and healthy just by consuming this. In view of Kom, just the regular exercise and proper food supplement is more than enough. In one of her interviews she said: “Mostly, its boiled rice or sticky rice. Without rice, I won’t be able to survive. Sometimes, I eat sweets like Jalebi, ice cream and all too. But no masala or spicy food. I take regular supplement and that really helps me” (Khare).

Food of Northeastern people is mostly organic even in this business world. It is very much healthy when compared to the rest of Indian foods. People there grow their own food items. They normally eat whole grain dishes, unpolished rice and fresh fruits and vegetables. Using minimum oil is one of the biggest advantages of Northeastern people. An herb used in their food is used to treat a lot of ailments, even without consuming them separately as medicine.

Lately there are details of Kom’s daily diet how she takes home-cooked Manipuri food, protein, multi-vitamins and vegetables with meat. Many a time players are not provided with proper ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 T.S.K. Shalini and S. Snekha Sri, Assistant Professor Food: A Source of Voice and Power of Northeastern Women in Mary Kom’s Unbreakable 317

food during their international tournaments. Once during such tournament Kom tells the experience of how she used both her hands to hold the chop stick to pick up the food.

One time, in China, we were given chop sticks to eat our meals with. Just when I had painfully begun to master the art of using a knife and fork, I had to use two sticks to fill my stomach. I ended up using both my hands to hold the chop stick to pick up the food and push it into my mouth. My team mates asked for spoons, but I tried to manage with the sticks. It helped that I really enjoy Chinese Food. I was hungry enough that I managed the complex work required- I ate enough to eat my appetite my palate. After five years of travelling, I started taking along some packed food from home. (Tamil Nadu, Dept. of School Education 36)

This shows how sports personalities have to adjust with their food habits in a foreign land and also take care of their health and weight. Kom, even though born in poor family, worked hard, ate what she got, hunted her own desired sport and reached heights. At some point of time it was her will power and her hard childhood that kept her going in the boxing ring. One such point is doping test where cautiousness is needed. She remembers: “I had a cold and fever through the tournament, but for fear of doping charges, I did not take medication for it. It was my will power that saw me through it all.” (Kom 73) ======Works Cited

Khare, Sameeksha. “What It Takes to Be Mary Kom: The Diet, Training and Exercise.” Diet of Mary Kom, https://fit.thequint.com>flex-em, Dec 15, 2018. Kom, Mary. Unbreakable. HarperCollins, 2013. Tamil Nadu Text book and educational service corporation, Department of School education. “The Queen of Boxing”. Standard Eleven: English, 2018. ======T.S.K. Shalini Department of English Periyar University Salem – 636 011 [email protected]

S. Snekha Sri Assistant Professor Department of English Periyar University Salem – 636 011 [email protected]

P. Kavitha and Dr. B. J. Geetha, Assistant Professor of English ======This article focuses on the food habits of various periods through different eye witnesses in Khushwant Singh’s novel Delhi. Singh was born in Hadali in 1915, he wrote novels, short stories, and non-fictions. Singh was a fine historian, novelist, political commentator, an outstanding observer, and a social critic. He had a successful career as a writer. His profound knowledge and understanding of Indian history, political systems, and literary heritage were reflected in his prose works. Khushwant Singh’s third novel Delhi is a mix of history, romance, and sex. It gives the history of the capital city of India, Delhi.

As an Indian writer he should prefer Indian food, but he likes Anglo Indian foods like ishtoo or sawset with kashtar for a putteen. When he tells about Hoity Toity, cousin of the Queen, guest of the president, a foreign lady, takes gins, and tonics and a plateful of tandoorichicken and Russian salad, at that time he prefers to eat chilled lager and some kababs. Singh wants to communicate with his cook bearer by lightening the candles on the dining table. One candle refers to no need of dinner, two candles for no need of bed tea in the morning.

Bhagmati, Singh’s hijda whore wants to take lentil soup and a chappati. She wants to taste saffron pilaf, some oven baked chicken, and kulfi (ice-cream) from a hotel. Singh takes her to Moti Mahal and ordered a packed meal for two. Singh carries saffron pilaf and naan, chicken and baked fish and rabdee of thick clotted cream. Bhagmati says to Singh, “Will Huzoor kill me with hunger? Take me to a nice hotel and give me some saffron pilaf, some oven –baked chicken and kulfi (ice-cream) and I may tell you more” (37).

Ram Dulari, wife of Mussadi Lal, hits the hearth to warm up the morning food. She served the meal to her husband and she went back to the kitchen to eat hers. They take food in brass plates. Singh beautifully portrayed the traditional way of taking food by wives. When Singh told about Prophet Muse, he accepts a shepherd as his true servants because the shepherds liked to give goat milk to God. God replied to Muse that if you give food to somebody you can find me in them. Here Singh depicts true religious faith on God. The symbol of true religion is portrayed by Singh through Muse. When Singh talks about Bhagmati, he tells about how they have coffee. He mixes a cup of coffee with rum. Bhagmati does not notice the smell of rum and

In the chapter Meer Taqi Meer, he tells that it was the first time in his life that besides sherbet, wine was served at a Mushaira. He has tasted wine made from Kandahar grapes chilled in snow brought down from the Himalayas. He always drank wine. He becomes a drunkard because of theKandahargrapes. The people who lived in this period used to take maghaee leaves like our betel leaves. In the fifteenth chapter, Singh listed out his favorite foods: raw onion, mangoes, cheekoos, ice-creams, cakes, rice, lentils, potatoes, and fried foods. He used to take black coffee and vitamin B complex tablets too.

When he talks about farting, he tells the reason for farting. Some people did not take fleshy fruits and no fibrous vegetables. Poultry, fish, and meat are some foods which produce farts. Vegetables like potatoes, radishes, carrots, garlics, onions, cabbages, turnips, and cauliflowers are some fart producing items listed by Singh. Another type of fart is called the scrapers which are a product of eating too much tamasick food. Raja’s food does not produce much wind. If they eat highly spiced tamasick foods, they become the world champion farters.

Singh tells about Bahadur Shah Zafar’s favorite dishes – kabas with Nauratanchutney. After the meal they take betel leaf, mixing lime, and catechu paste with scented tobacco. He tells that mangoes are incomparable fruit. Nearly a thousand varieties of mangoes are available there, but very tasty are Dussehris, Landas, Ratan’s farm orchard of Uttar Pradesh. These mangoes were also Bhagmati’s favorite. During the mango season her visits were more frequent. She tells that these mangoes are good for digestion and are the best thing to take for constipation.

The traditional way of Indian food habits was portrayed by Singh. As a whore Bhagmati takes her coffee with rum. Whenever she feels hungry, she wants to taste coffee or rum whereas Georgine wants to taste coke. Through Ram Dulari Singh gives the picture of Indian food habits. She always takes food after her husband takes his. Inolden days people used brass plates for taking food. Likewise Ram Dulari and her husband take food in brass plates. After taking meal the Hindus use betel leaf for digestion. In many places Singh talks about the usage of betel leaf.

Even today we give the leftover foods to poor. In the chapter Jaita Rangretra, Singh shows the difference between rich and poor by giving the leftovers. Fart producing foods are also rightly described by Singh. Various tastes of mangoes were appropriately differentiated by Singh. Not only as a historian, but also as a good humanitarian Singh points out the food habits of an Indian in an interesting manner. ======Work Cited Singh, Khushwant. Delhi The Novel, Delhi: Penguin Books India, 2016. ======P. Kavitha Dr. B. J. Geetha Ph.D. Research Scholar Assistant Professor of English Department of English Periyar University Periyar University, Salem. Salem [email protected] [email protected]

U. Maria Liny Jenifer and Dr. B. J. Geetha, Assistant Professor ======The richness of every culture is determined by their art, architecture, and traditions. Every occasion is fulfilled by the feast. Food plays a very important role in every culture. The level of hospitality determines the level of honour and pride over their country or ethnicity. Due to this reason, food and hospitality are considered as the prime factor in a society. Generally, food is seen as one of the basic needs of a citizen. In particular, food classifies and points out their status of living.

Traditionally, the values of human being, customs, traditions, and culture are passed on to the next generation through women. In the same way, the art cooking are taken over to the next generation through women. Basically, food is considered as one of the factors of the material world. The material world is surrounded by men and women, yet men are seen as the breadwinner of the family.

In every culture, family is seen as a single entity. Family is the basis for every behavior and practices. Every single attitude of a child is the result of their family members’ behavior. In the current era, there are numerous deficiencies and disorders with regards to the food habits. Many people focus on healthy diet rather than spending time with their family members’ in order to be a healthy family. From ancient times, food was served by women and everyone in the family sat together to have their meal. Either rich or poor, they had the habit of dinning with their family which strengthened the love and sharing between them. Family is the nest which is built up by good values and binded together with love and care. Food plays an important role in binding the family.

Food has an important role in culture. Many anthropologists consider culture within the sense of beliefs, values, and customs. Nancy Dupree, a historian, defines culture as:

Culture embraces those shared ideas, beliefs, emotions and customs that mould behavior and place value on creative artistic expressions, such as art, music, literature, architecture and relationship with the environment…. It encompasses all members of society- men, women and children, old and young. It embodies individual and community aspirations. It influences in decision-making. Having a strong sense of one’s own culture permits

individuals to develop an inner strength that inspires them to reach out for more fulfilling lives for themselves, to their families and their communities. (Tapper 5)

Every culture is maintained and nourished by families. This paper highlights the importance of food and how the food becomes a medium of unification in Afghan family and society.

Afghanistan is a multiethnic country. Each community adhere their set of rules and beliefs. In spite of their differences in ethnicities, they have strong belief in Islam. In particular, every ethnic community has their way of living and in preparing food dishes. The preparation of food is seen in two folds: at first, it is prepared to fulfill the appetite, and second, it is prepared with the shades of particular ethnicity. Afghan food is steeped in tradition and plays very important role in defining its culture.

The history of Afghanistan records massive attacks and invasions of different countries. In spite of these issues, they followed their rituals and traditional values. Nancy Dupree in Afghan National Human Development Report states that:

Afghans are noticeably distinct from their neighbours and take pride in their uniqueness. It was their determination to remain true to the essence of their cultural ethos that enabled the Afghans to endure years of economic and social hardships with forbearance and courage. The nation was utterly traumatized, but the culture survived. (Dupree 232)

Food is seen as the heartbeat of the culture and family. Even though Afghanistan was defeated by developed countries, it tried to sustain in the richness of their tradition. Food is one of the key factors that help to connect within the family:

Eating is also a mode through which we exceed our individuality and join with others: forms of commensality and communion join despite individuals both to each other and to the realm of the spiritual. Food rules and covenants are thus often way of joining the self and the community to God, either by following law or through sacrifice. (Tompkins 246)

The pride of one’s culture starts with the notion of hospitality. Afghans give more importance to culture and hospitality, either by following religious rules or through their sacrifice. One of the ways to determine the richness of a culture is by knowing the country’s literary contributions. In Afghanistan, most of the literary contributions are related to religious and oral story telling.

Khaled Hosseini, an Afghan born American novelist, celebrates the richness and tradition of Afghanistan through his works. He has written three novels and a short story namely: The Kite Runner (2003), Thousand Splendid Suns (2007), And the Mountains Echoed (2013), and Sea Prayer (2018). His ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 U. Maria Liny Jenifer and Dr. B. J. Geetha, Assistant Professor The Unification of Family through Food in Afghan Culture in the Select Novels of Khaled Hosseini 323

novels reflect the realities in the society. The settings of The Kite Runner, Thousand Splendid Suns, and And the Mountains Echoed are alike. Basically, these novels give more importance to Afghanistan’s culture and traditions. As Nancy Dupree says Afghan culture is unique in its nature. Hosseini narrates the pride and richness of Afghanistan’s culture by describing the dishes and the festive in Afghanistan.

In The Kite Runner, Khaled Hosseini, mentions many of the delicacies eaten by the typical Afghan people. Moreover, Afghan food is influenced by the Persian, Indian, Chinese, and Mediterranean foods. Afghanistan mainly harvests wheat, corn, barley, and rice, which is displayed in their choice of food. In this novel, the protagonist, Amir marries Soraya and after a month, she cooked, “sabzichallow- white rice with spinach and lamb” (Hosseini 173). Afghan dishes also contain yogurt, nuts, coriander, garlic, onions, tomatoes; and dried and fresh fruit. Lamb and chicken are preferred kind of meats that are used in Afghan dishes. In this novel, the choice of meat by Afghan people are displayed when Amir and Baba visit Kaka Homayoun’s house in Jalalabad, Amir described, “had lamb kabob with freshly baked naan from the tandoor” (85). Lamb is one of the main ingredients in food that mentioned in The Kite Runner.

In Afghanistan, majority of the people belongs to the religion, Islam and they have Halal foods:

The word “Halal” comes originally from Arabic language meaning: allowable, acceptable, permitted, and/ or permissible. The concept of Halal is not only related to food or food products (as most people will expect or think), but it goes beyond food to cover all the aspects of a Muslim person’s life (male or female). (Khan 33)

Generally, Halal foods are allowed depending on what the food is and how the food is prepared. Foods specified are mostly types of meat and animal tissues. Amir and his friend Hassan are Muslim, and their religion supports following the Halal rules. Amir’s teacher told in his class that, “Islam considered drinking a terrible sin; those who drank would answer for their sin on the day of Qiyamat, Judgement Day” (Hosseini 16). Halal foods very much determine the type and content of the Afghan cuisine. Moreover, it is considered as the way of being pure in this world.

When Amir and Baba visit Kaka Homayoun in Jalalabad, Amir explains as, “The wives and daughters served dinner-rice, kofta, and chicken qurma-at sundown. We dined the traditional way, sitting on cushions around the room, tablecloth spread on the floor, eating with our hands in groups of four or five from common platters” (85).

In A Thousand Splendid Suns, the central characters are Mariam and Laila, who are born and brought up in different families and environment, but they are married to Rasheed. The friendship and familial bond between Mariam and Laila starts in their kitchen. Though these women undergo the ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 U. Maria Liny Jenifer and Dr. B. J. Geetha, Assistant Professor The Unification of Family through Food in Afghan Culture in the Select Novels of Khaled Hosseini 324

struggle and beatings from Rasheed and Taliban, they share their love and care which is started from the kitchen and they spend their time together with eatables and little gossips. Food and cookery are seen as a means of communication to express care and familial love.

In society, food plays an essential role in determining the status of living. The scarcity of food makes an individual to know their worth of living. In Afghanistan, children are sent to orphanages because they can have their meal at least once for a day. Parents send their children to orphanages as orphans by breaking down the physical attachment within the family and more binded (or) bounded by emotional attachments. In A Thousand Splendid Suns, Laila forces her little girl, Aziza to be in an orphanage for the guarantee of food. In the modern era, people are more interested in connecting with the materialistic world and fail to recognize their attachments in the family. Many youngsters and adults, all of a sudden, they are emotionally driven by their desires and they tend to lose their life. Loss of communication within the family members leads to breaking up of unification in relationships and misunderstandings. The unification of family starts from the point of dining with the family. In Afghanistan, this unification is questioned because of the result in the search of food. Sometimes, the unification of the family becomes an irony because it is considered as the unification of the family with happiness or the unification of loss of the family with sadness. In order to satisfy their basic needs Afghan people flee to other country. Due to many wars in Afghanistan, the death rate is increased and they are scattered to many places within and outside the country. As a result, there is separation and sadness in the families. Children become orphan as Laila in A Thousand Splendid Suns. Later, only the memories of togetherness are unified than the physical existence of the family.

In this era, the young generation should get to know the importance of being together, spending time, and dining with the family. Hosseini through his novels described the food items in Afghanistan. In addition, through his writings, he depicts the incidents and situations regarding the celebration of food and the deterioration of food within the family and the society. ======Works Cited

Dupree, Nancy. “Afghan National Human Development Report 2004”. UNDP, 2005, hdr.undp.org/sites/default/files/afghanistan_2004_en.pdf. pp. 232. Hosseini, Khaled. The Kite Runner. Bloomsbury Publishing Plc, 2003. ---.A Thousand Splendid Suns. Bloomsbury Publishing Plc, 2007. Khan, Mohd Imran and Dr. Abid Haleem. “Understanding “Halal” and “Halal Certification & Accreditation System”- A Brief Review”. Saudi Journal of Business and Management Studies, vol. 1, no. 1, 2016, pp.32-42. Tapper, Richard. What is ‘Afghan Culture’?: An Anthropologist Reflects. University of London, ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 U. Maria Liny Jenifer and Dr. B. J. Geetha, Assistant Professor The Unification of Family through Food in Afghan Culture in the Select Novels of Khaled Hosseini 325

2008. Tompkins, Kyla Wazana. Literary Approaches to Food Studies: Eating the Other. Pomona College, 2015. ======U. Maria Liny Jenifer Ph.D. Research Scholar Department of English Periyar University [email protected]

Dr. B. J. Geetha Assistant Professor Department of English Periyar University [email protected]

Dr. K. Sindhu, M.A., M.Phil., B.Ed., Ph.D. and N. Karthik ======Varieties of Tamil Cuisines Tamil cuisine is generally famous for its different dishes and also for spices. Tamil Nadu cuisine is of wide range of mouthwatering dishes and offers good choices for both vegetarian and non-vegetarian varieties. This cuisine is famous for curries like Sambar, rasam or perhaps kuzhambu (the tamarind curry which should become acquired with sizzling warm rice). You can find accompaniments which are by using it for instance kootu (avocado dependent dish), poriyal (assortment of vegetables) and also apalam (crispy wafers). The general opinion for breakfast is dosa (the crispy crepe) or idlis (steamed hemp scallops), on a daily basis, which is often consumed with sambar or in combination with a selection of chutneys (pickles). The demand for eating in places, India, that serve these dishes is higher than normal. Under the Tamil cuisine comes the Chettinad food, which can be pointed out simply by its spices and also beef. The food dishes in Tamil Nadu are actually hot and spicy, that is carefully prepared along with elegant use of acrylics, peas and also tamarind. The original approach to serve South Indian food is on a banana leaf with specific culinary aspects. Tamil Nadu provides its visitors with a variety of delicacies, both vegetarian as well as non-veg, though most food cultivated in Tamil Nadu are of grain, rice, lentils and vegetables. Tamil Nadu does not use fried foods, but rather uses the techniques of roasting and baking. One of the most common ingredients in sambar is curried vegetable presented as soup. Fine desserts also are prepared, like mysorepak (chick pea dish) and creamy payasam (milky rice dish). However, each place has its own unique way of presenting the Tamil culture.

Rice has been the staple diet of the Tamilian. Thanjavur is regarded as the ‘granary of the south’ usually parboiled rice is consumed due to its nutritive value. Rice predominates in all dishes of the Tamilian and preparations of rice for all meal of the day. Lentils too are consumed extensively as accompaniment to the rice preparation. Being on the seacoast – seafood and coconut is also available in plenty. While tamarind is used for adding tang, peppercorn, and chili, both red and green are used to make the food hot. To neutralize the effect of the chili and soothe the stomach, curd is used in a variety of dishes. Other spices like mustard, cumin, garlic, etc. are used for tempering and seasoning. The Tamils believes that the ideal food should cater to the six variety of tastes- Bitterness, acridity, sweetness, saltiness, sourness and astringent taste. Meals served on banana leaves, consisted of rice, with flavorings or plain topped ghee. Sambar, meat ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. K. Sindhu, M.A., M.Phil., B.Ed., Ph.D. and N. Karthik Role of Different Delicious Dishes in Tamil Culture and Heritage 327

curries, vegetables are added separately for the rice. Side dishes include Poriyals, (seasoned vegetables) Varayil (fried crisp), Pachidi (salad form or raita) along with Appalam and Vathals- followed by Payasam. The second course is rice and rasam (dal water). The third course is curd rice with pickles. Curd is supposed to be cooling for the body system. Rasam is religiously made in ‘Iyya Chombu’ or lead vessel to right flavors. Breakfast and afternoon snacks called ‘Tiffin’ include Idli, Dosai, Vada, Pongal, Upma, etc. Dosai is made in different kinds with variations and is accompanied by coconut chutney, sambar and Muluga podi.Tamil Nadu is renowned for its filter coffee made in a special way with coffee decoction. Eating and Serving Styles Eating with your hands is considered important in Indian etiquette because a person eating with his hands knows the exact temperature of food before the morsel hits his mouth thus preventing blisters in mouth due to consumption of hot food . A universal aspect of presentation is to sit down on a mat or low stool with the thali, a large plate with samplings of different vegetable dishes accompanied by breads such as roti, chapathi, naan, puri and rice. In Tamil Nadu, a cleaned banana leaf is often used as a hygienic and visually interesting alternative to plates. Traces of Magnesium and Zinc present on the plantain leaf is said to have health benefits too. In addition the plantain leaves are completely biodegradable

Muslims celebrate 2 major festivals in a grand fashion- Ramzan and Bakhrid. During the month of Ramdhan (in Arabic calendar), the Muslims have a custom of fasting for 30 days. In the process of fasting, they consume food only twice a day- before sunrise and after sunset, in between which there is absolutely no consumption of any food item or water. The food taken before sunrise must be filling and heavy, which may include staple dishes like rice, meats and other foods rich in carbohydrates and proteins. This is done to prevent loss of energy when no other food is consumed throughout the day. The food consumed after sunset, starts with water to prevent complete dehydration and provides a protective coating in the stomach. Water is followed by dates, sweets, crispy or spicy dish and porridge (made of rice, milk, coconut milk, cardamom, cinnamon). During the festival of Ramzan, the most famous and delicious dish called biryani is prepared and consumed by all. ======

References • A short history of the ancient Tamils and their literature Ratnaswami, Subramaniam Annamalainagar: Thaiyalnayaki Velideeyu, 1979 • Selections from history of Tamilnadu, 1565-1965 K. Rajayyan Madurai: Madurai Pub. House, 1978 ======Dr. K. Sindhu, M.A., M.Phil., B.Ed., Ph.D.

Asst. Professor of English English department Periyar University Salem-636011 [email protected]

N. Karthik Ph.D. Research Scholar English department Periyar University Salem-636011 [email protected]

S. Kannan and Dr. B. J. Geetha, Asst. Prof. of English ======Food and the practice of serving it vary from one culture to the other. Every cultural clan of the existing human population on earth celebrates or sanctifies a particular food. The Mexican craze for chocolate and sanctification of paddy in South India are few notable examples for the glorification food by cultural groups. Beyond the cultural affiliation that people show towards food, there are many political and class oriented roles that are fabricated into every nation when it comes to the production and sharing of food. Though egalitarianism seems feasible with the natural abundance of resources on earth and by modern technologies, still many human lives are lost because of hunger and famine. The research article tries to study the narrative spaces in the fictions of the familiar Indian English writer, Mulk Raj Anand for instances that demonstrate the role played by food in domestic households of rich and poor. The article also tries to deliberate upon the class and caste hierarchy that are embedded in the diegetic space of Anand’s fictions by studying the descriptions of royal dining and famished poor as penned down by the writer. By handling Thirukkural as the yard stick that lays down ideal domestic and political dogmas for better living, the paper inquires the politics of food and the anthropic hypocrisy represented by Mulk Raj Anand.

The cultural spaces and food practices of the society are intertwined in all the human cultural clans around the world. Only understanding the whole system of collective unconscious and the ways in which that influence the actions of national governance and domestic decision making will the readers of fiction understand the important role played by food and hospitality. C.G. Jung, inCollected Works vol. 8, "The Significance of Constitution and Heredity in Psychology" explains the subconscious roll of collective unconscious:

The existence of the collective unconscious means that individual consciousness is anything but a tabula rasa and is not immune to predetermining influences. On the contrary, it is in the highest degree influenced by inherited presuppositions, quite apart from the unavoidable influences exerted upon it by the environment. The collective unconscious comprises in itself the psychic life of our ancestors right back to the earliest beginnings. It is the matrix of all conscious psychic occurrences, and hence it exerts an influence that compromises the freedom of ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. Kannan and Dr. B. J. Geetha, Asst. Prof. of English 330 The Role of Food in Domestic and Democratic Spaces: A Study through Narratives of Mulk Raj Anand consciousness in the highest degree, since it is continually striving to lead all conscious processes back into the old paths. (Jung 112)

The ancestral beliefs and traditions are always held in high regard in India. When the tractors are introduced in the traditional fields of the country, there were many negative comments. The writer tries to record some of the superstitions. One of the peasants from the rural village exclaims; “‘Han, the corn Goddess, the mother, the giver of all food, has been raped!’ said his devotee, Dhunni Bhagat, running up behind him.” (“The Tractor and the Corn Goddess” 150). While the landlords of the same village tend to achieve more yield by implementing European inventions and getting addicted to drinking luxuries of the West, the poor peasants stick back to the tradition of believing corn as a Goddess.

With the illustrations from the short stories and novels of Anand the research paper tries to distinguish the vital roles played by food in the domestic households of individuals and the power determining role in democracy. Thus Indian sociopolitical and cultural association with food is studied as represented by the socio-conscious learned author.

The vast differences in the food intake of the wealthy and the underprivileged people of India are represented in the novels and short stories of Mulk Raj Anand. While describing the least possible luxury of drinking tea in a poor household of a untouchable cast boy, the writer, expresses the ritual with at most care while comparing that with that of the high teas served by the colonial English communities. That comparative study of the tea habits of the two different communities in the chosen space in different utensils and quality makes the readers understand how the food does not mean nourishment alone, but a whole range of cultural class based ritual nourishing not only physique, but also the consciousness of the individuals in taking the cooked meals. The following passage from Untouchable by Anand explains the simple tea drinking as a greatest luxury for the poor:

The sharp, warm taste of the liquid sent forth a queer delight spreading into his flesh. His tongue was slightly burnt with the small sips because he did not, as his father did, blow on the tea to cool it. This was another of the things he had learnt at the British barracks from the Tommies. His uncle had said that the goras didn’t enjoy the full flavour of the tea because they did not blow on it. But Bakha considered that both his uncle’s and his father’s spattering sips were natu habits. He would have told his father that the sahibs didn’t do that. But he was too respectful by habit to suggest such a thing, although, of course, for himself he accepted the custom of the English Tommies and followed it implicitly. (Untouchable 24)

On the contrary to the poor house hold that is explained in the previous passage, the writer in his novel Private Life of an Indian Princedescribes the extravagant lives of the rich princely inhabitants of our country. The exploitations of the natural resources and man power of the society are explained by demonstrating the democratic imbalance caused because of the biased sharing of the national reserve. Beginning from the basic food requirements to that of the wealthy minerals, the sharing is biased between the privileged, and the under privileged sectors of the society. The writer describes it by narrating the luxurious setup of royal furnishing and food served in their palaces.

… And abroad the foolish shop girls read, with a curiosity made up of escapist romanticism, myths and legends as well as the ‘true’ stories, written by the hacks of the yellow Press, about the dazzling Rolls- Royces from which this Maharaja shot 150 tigers in his jungle kingdom; and how that maharaja had the most priceless jewels, pearls, with rosy sheens of supernatural qualities and emerald and opals as big as hen’s egg, and how the other Maharaja had his drinking water fetched from the holy river Ganges all the way to the Savoy Hotel in London and how he gave 20,000 soldiers. … (241)

The above passage from the fiction describes the extravagant exploitation of man power and the traditional adherence of the royal clan with no care for the downtrodden or egalitarian mindset to uplift the poor people’s needs. But rich people were never ready to even give up the minute habit of only drinking Ganges water. In Private Life of an Indian Prince, Anand explains the extravagancy of princes and kings of India who exploited the resources. In a passage in the novel he explains how food and water are fetched with extraordinary care for the royals while the poor peasants of the nation were famished and doomed to poverty.

There was a hush as victor stopped his monologue and went towards the miniature bar we had made in the sitting room. ‘may I mix you a cocktail or will you have some sherry?’ Victor broke the lull. ‘Sherry, please.’ She was obviously unused to the world of cocktail and even sherries, a glass of beer or an occasional ‘gin-and-it’ being much more her line of approach through heriditar and environment, and the shop girl’s modest emoluments. (332)

The culturally rich and universally acclaimed moralizing book Thirukkural has an exclusive section of ten couplets to describe the values of hospitality. The eighty first of the verse collection can be translated as, “All household cares and course of daily life have this in

The ninetieth couplet from Thirukkural explains the standard of any host and the hospitality traits of our nation, “The flower of ‘Anicha’ withers away, if you do but its fragrance inhale; if the face of the host cold wecome convey, the guest’s heart within him will fail.” meaning, As the flower of Anicham fades in smelling, so fades the guest when the face is turned away. When the waiter brought the coffee, and the obsequiousness of his approach irritated me, for it reminded me of the complete joined-hands and bent-forehead servility of the servants in the Sham PurState.on my previous return from Europe I had always felt that the relationship of master and servant in India was most humiliating to both parties, almost like that of the master and slave relationship in Roman times. (Private Life of an Indian Prince 380)

The contradictory way of hospitality is explained by the author in his novel. Anand explains how the servants are forced to express fake respect and dominantly act as slaves. Such acts are obviously humiliating to both the parties as rightly explained by the writer. This was the way by which food is prepared and shared among the rich and poor in various social gatherings and have great impact in the social structure of the society.

“A Glossary of Governance” compiled by Shovon Chowdhury in a reputed magazine, comically explains one such instances of social role played by food. The glossary is headed with the line, “There is a lot of governance in India. Every day it is increasing. Here is a brief glossary to help you understand it better.” And one term in the collection is “Chai pani: A small gesture of goodwill. Typically pocket-sized.” (Readers Digest118-119). Here, it refers to the small bribing of the officials or government employees with a cup of tea to get some menial tasks done in the government offices or to get a file moved from one table to another in an office.

The domestic roles of food are also dealt in the fictions of the author. The yearning of the pregnant women to take sore food items to satiate Vitamin C deficiency is explained in the short story, “The Tamarind Tree” from Selected Short Stories of Mulk Raj Anand.

Ocher-red was the colour of the ripe tamarind fruit, bursting out of the green- brown shells on the branches of the shady tree in Aunt Kesaro’s courtyard. And

The passage from the short story explains not only the sour food earnings of the pregnant woman, but also the domestic standards how the daughters-in-law are subordinate to Mothers-in- law in the kitchen provisions of India. There are also instances of the male protagonists describing their love by comparing her to the sweet food items. One instance from the short story, “The Village Idyll” compares the blush of lady love to the ripe sugarcane. “Oh, the fair one, Oh, ripe like the juice of a sugarcane…” (162). The domestic spaces of the Indian households reiterate the importance of food by such pet names derived after the food products too.

The practices and human impulses of a particular social organization or group is defined and kept up as a continuous traditional practice only by the collective unconscious space that exists in the form of textual and non-textual cultural communications. They differ with contextual circumstances, In accordance with governing system and artistic expressions. Not only during the contemporary age of Anand did this social segregation and food politics existed, but even today the food security for all is a question to be raised and solved. Manu Joseph is one of the contemporary Indian English writer, who in his novel Miss Laila Armed and Dangerous represents the fake activists of today who tend to enjoy the food security while the subjects for whom they fight are still deprived of the same.

Taken together, her many pranks reveal a pattern, her victims are rich Marxists, socialists, environmentalists, actually anyone in this country who eats salad; also agitators against large dams; foes of genetically modified organisms; summer interns from Columbia School of journalism who wish to liberate Tibet. They are the foes of Damodharbhai. Philosophical Thugs, that is what they are, like the patriarchs of the Sangh on the other side of the fence. And that is the name of her website. PhilosophicalThugs.com .(28)

By commenting on the salad eating elite community of the present globalised era, Manu Joseph wants the readers to contemplate on the modern power hierarchy. The poverty and imbalance in resource sharing is hidden behind masked diplomacies in the present democratic

As explained deliberately in the three hundred and eighty first couplet of Thirukkural, “Who has these six is a lion among kings; an army, subjects, food, ministers, allies and forts.” Only the governance with the six things, an army, people, food, ministers, friends, and a fortress can survive in any situation. Hence food security for all must be ensured in domestic and democratic spaces of the nation for the empowerment of it in the global arena. The narrative spaces of Mulk Raj Anand instruct the independent Indian governance for the same by culling out the vast differences and imbalance in food security of rich and poor in the private and social spaces. ======Works Cited Anand, Raj, Mulk. Untouchable. Maharashtra, India. Mehta Publishing House.2003. ---. Private Life of an Indian Prince. India. Harper Collins.2008. ---. Selected Shot Stories. Ed. Saros Cowasjee. Penguin Books. 2006. Chowdhury, Shovon. “A Glossary of Governance”, Readers Digest.April 2018 (118-119). Print.Joseph, Manu. Miss Laila Armed and Dangerous. Fourth Estate. 2017. Jung, C. G. Collected Works vol. 8, "The Significance of Constitution and Heredity in Psychology". Princeton, NJ: Princeton University Press.1960. (p. 112). ======S. Kannan Ph.D. Scholar Department of English Periyar University Salem. [email protected]

Dr. B. J. Geetha Asst. Prof. of English Periyar University, Salem [email protected]

======Language in India www.languageinindia.com ISSN 1930-2940 Vol. 19:1 January 2019 India’s Higher Education Authority UGC Approved List of Journals Serial Number 49042 ======The Importance of Food and Drink in Paulo Coelho’s The Alchemist S. Suganya, Ph.D. Research Scholar and Dr. B. J. Geetha ======Paulo Coelho is a Brazilian writer whose thoughts are optimistic about the human existence in this world. Paulo Coelho discloses the comfortable life of human beings and his many novels are full of adventures as well as successful optimistic thinking of the human existence. His novel The Alchemist is a reflection of his thinking. Santiago, the protagonist in the novel travels for a long distance in search of his treasure.

Food is a basic need for each and every human being. In the beginning of the novel Coelho, explains about the shepherd and sheep relationship, and it reveals about the intimacy binding both of them. Coelho says that the sheep knew the schedule and it knew their schedule. They both spend a lot of time to get food and water. “It was as if some mysterious energy bound his life to that of the sheep, with whom he had spent the past two years, leading them through the countryside in search of food and water.” (Coelho 4)

Coelho compares the life of a sheep and man. He says that the only things needed for a sheep are food and water. Likewise the boy also needs food and water. He understood what their main needs were. As far as he was able to lead them to the best pastures, they would be his friends. They were content with just food and water.

The only things that concerned the sheep were food and water. As long as they knew how to find the best pastures in Andalusia, they would be his friends. Yes, their days were all the same, with the seemingly endless hours between sunrise and dusk; and they had never read a book in their young lives and didn't understand when the boy told them about the sights of the cities. They were content with just food and water, and, in exchange, they generously gave of their wool, their company, and—once in a while—their meat. (Coelho 6)

Santiago was disappointed about the dream, so he went to the market to get something to eat. He bought wine to drink. Then he found a bench in the plaza and he tasted the new wine. Coelho points out that the day is very hot, and the wine will be a refresher. After drinking the wine the boy felt refreshed. He started to read the book he bought. He finally concentrated on the book which he was reading. Coelho emphasizes that when the boy had a bad dream, he felt angry and he refreshed his mind, with the wine. Coelho insists that food and water are the basic needs for the boy and the sheep. He pointed out the difficulties they have undergone in their lives to fulfill their needs. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 The Importance of Food and Drink in Paulo Coelho’s The Alchemist S. Suganya, Ph.D. Research Scholar and Dr. B. J. Geetha 336

Coelho portrays the aroma of food and he explains the story while concentrating on the drops of oil on the spoon. When the boy meets a saintly man, he found the most delicious food in that part of the world on a table covered with platters. The boy is unable to taste the food, but he learns that the secret of happiness is to see all the marvels of the world and never to forget the drops of oil on the spoon. Once again, the boy was in the market is surrounded by the aroma of strange foods and by the wanderings of the people. At last he understood that he should never forget about his sheep and all they wanted was food and water.

Rather than finding a saintly man, though, our hero, on entering the main room of the castle, saw a hive of activity: tradesmen came and went, people were conversing in the corners, a small orchestra was playing soft music, and there was a table covered with platters of the most delicious food in that part of the world. (Coelho 29)

Coelho says that the boy had no longer to seek out food and water for the sheep. He can freely go in search of his treasure. The boy decided that he would be as much as an adventurer as the ones he had admired in books. So he walked slowly through the market. The merchants were assembling their stalls and the boy helped a candy seller. The candy seller had a smile on his face and he is ready to begin his day's work as he is aware about his life. The candy seller offered the boy the first sweet he had made for the day. The boy thanked him for the candy and for learning a lot of new things, “When the stall was assembled, the candy seller offered the boy the first sweet he had made for the day. The boy thanked him, ate it, and went on his way” (Coelho 41).

Coelho beautifully brings out the generosity of a crystal merchant. Even though they do not know each other, the Crystal merchant allows Santiago to clean his crystal glassware. He tells Santiago that actually he does not need to clean the crystal to get some food because he does it because Koran requires him to do so. Coelho says that the Koran requires all Muslims to feed a hungry person.

The men who climbed the hill were tired when they reached the top. They saw the crystal shop that offered refreshing mint tea. The crystal merchant lets Santiago to sell tea in crystal glasses. The guests were impressed by the beauty of the glassware. Coelho points out that the man who visited the shop says that tea is always more delicious when it is served in crystals because it retains the aroma. The news spread, and many people began to climb the hill to visit the shop. The crystal merchant started to import enormous quantities of tea, along with the crystals. Men and women with the thirst for new things and visited his shop. Coelho vividly pointed out the helping tendency and hard-working of Santiago and he insisted that one should work hard for getting food and water, “The men climbed the hill, and they were tired when they reached the top. But there they saw a crystal shop that offered refreshing mint tea. They went in to drink the tea, which was served in beautiful crystal glasses” (Coelho 56).

Abraham Harold Maslow was an American Psychologist. Abraham Harold Maslow’s theory of Hierarchy of Human Needs is classified into five subsidiary sets of need. The needs are ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 The Importance of Food and Drink in Paulo Coelho’s The Alchemist S. Suganya, Ph.D. Research Scholar and Dr. B. J. Geetha 337

Physiological Needs, Safety Needs, Love; and Belongingness Need, Esteem Needs, and Self- Actualization. Santiago in The Alchemist has the needs which must be fulfilled in his life. Santiago’s physiological need was not a piece of a cake, in fact he faces hurdle in pleasing his Physiological Needs. This can be reflected from the novel that how he accomplishes his physiological need of hunger, drink, and sleep. In the novel, Santiago gets his meal from the market that he went as a shepherd to satisfy his hunger. “He went to the market for something to eat, he traded his book for one that was thicker, and he found a bench in the plaza where he could sample the new wine he had bought” (Coelho 14). From the explanation above, it is clearly visible that Santiago can accomplish his physiological need as stated by Maslow. Therefore, physiological needs of Santiago are fulfilled.

Maslow explains that: The basic needs arrange themselves in a fairly definite hierarchy on the basis of the principle of relative potency. Thus the safety need is stronger than the love need because it dominates the organism in various demonstrable ways when both needs are frustrated. In this sense, the physiological needs (which are themselves ordered in a sub-hierarchy) are stronger than the safety needs, which are stronger than the love needs, which in turn are stronger than the esteem needs, which are strong than those idiosyncratic needs we have called the need for self-actualization. (Maslow 56)

Maslow explains that basic needs are what human really want. As a support to his theory, Boeree explains it in his journal as:

For example, if you are hungry and thirsty, you will tend to try to take care of the thirst first. After all, you can do without food for weeks, but you can only do without water for a couple of days! Thirst is the “stronger” need than hunger. Likewise, if you are very very thirsty, but someone has put a choke hold on you and you can’t breathe, which is more important? The need to breathe, of course. On the other hand, sex is less powerful than any of these. Let’s face it; you won’t die if you don’t get it! (Boeree2006).

Food images are often used to characterize people and their levels of status in the society. Thus food and drink play an important role in the novel. The novelist often makes eating and drinking as an important and significant activity, something that is not only used to achieve realism, but also to emphasize the action of the story. ======Works Cited

1. Coelho, Paulo. The Alchemist. London: Harper Collins, 2018. Print. 2. Maslow, A.H. (1943). A Theory of Human Motivation. Psychological Review, 50(4), 370-96. ======

S. Suganya Ph.D. Research Scholar Department of English Periyar University, Salem [email protected]

Dr. B. J. Geetha Asst. Prof. of English Periyar University, Salem [email protected]

Dr. S. Boopathi, Assistant Professor ======The inevitability of the impact of media in today’s world is a known fact that its influence over the behaviour of people is witnessed everyday in the form of both good and evil. As behaviour gets affected its patterns are also changed. Ones the patterns are changed there is no escape for personality. As we spend more time with virtual reality learning takes place based on the direction of the virtual materials that are available in the market. It can be in any form like social media or films. Films have more potential to influence the personality of the person one who watches it. Because, it provides a platform either to full fill or ignite the desire or fantasy of the on looker through various roles played by the characters on the screen that are ultimately associated by the audience with themselves and their lives. They exactly do the duty once done by drama with purgatory effect in the audience. Stage or screen, the impact is same. Martin Esslin in his An Anatomy of Drama came out with a notion that “The theatre is the place where a nation thinks in public in front of itself” (qtd. in Saddik 1). The observation on theatre by Esslin can be attributed to the films which does the same.

The representation of the above said notion has been taken to its height by the creativity and technology used in the film industries today. By which the mimeses of art and literature argued by Plato, Aristotle and Philip Sydney has taken its visual form on the popular screen. It has gone beyond Plato’s example of carpenter and chair to the animals, tiny creatures and what not. Though the chief aim of all these creatures is entertainment it never fails to fulfill the ancient principle of teach and delight. This post-postmodern world doesn’t need the aid of a great king or hero of a nation to satisfy the expectation of the audience. The well defined protagonist of Aristotle can be found in the notorious animals. These tiny protagonists are more capable enough to teach and delight.

Experiencing these fictional narratives on the popular screen has an ultimate connection with psychologism which in fact theorises the tendency to analyse the events in subjective terms or exaggerated the association of psychological factors. But there are challenges or alternative notions to these cinematic experiences. One of the notable arguments by Gregory Currie in his Image and Mind is pointed out by Dominic M. McIver Lopes in his study titled “Imagination,

Illusion and Experience in Film” as “cinematic experience is a perceptual imagining”(343). McIver argues further that reading a novel is cinematic which need explanation, whereas watching a movie is screen experience and it doesn’t have mystery to be explained. Whether novel or movie both are fictional narratives in which character is mainstay.

The argument on character cannot be completed without using traits. It is quite similar to the understanding of world’s history which cannot be studied without knowing about the famous personalities of every period and place. It is observed that “a personality trait is a durable disposition to behave in a particular way in a variety of situations” (Weiten 380). The trait approach has variety of arguments which suits to study personality at all walks of life. Popular screen has never failed to project protagonists with unique personalities. If protagonists associated with food are analysed, films like Alice in Wonderland, Lady and the Tramp, Sleeping Beauty, The Aristocats, The Little Mermaid, Beauty and the Beast, Kungfu Panda and Ratatouille comes in the front line. Food takes a starring role in all these films which is mixed up with goals of survival to fulfill the ego and ambition of the characters. One among the prolific character in the above said films is Remy in Ratatouille (R), directed by American animation director Brad Bird. It received ten awards including Academy Award and Golden Globe award for Best Animated Feature Film. It attempts to unveil the desire of the protagonist that let him to dream and determine to be a chef in the face of life threatening hardships. Remy is gifted with culinary skills, risk his life in following his dream of becoming a chef and achieves it despite various hardships. It may be beyond our belief that a rat becoming a famous chef but the film proves that anyone can become anything when he/she has the inclination, determination and dedicated to do it. The major factors that govern his character are extraversion, openness and conscientiousness. He exhibits moderate agreeableness and less neuroticism.

Remy is a self-consciousness rat who has understood the hardships of being a rat. The proof for the same is explained by self narration in his very first statement. “First of all I am a rat, which means life is hard and second I have a highly developed sense of taste and smell” (R 00:02:03-00:02:16). The knowledge of one’s own self is the only positive facet in neuroticism and Remy has it at a high degree. From his words it is apparent that he is gifted with high quality of taste and smell. The choice of food is connected with one’s personality traits and it varies in degree from one person to another. As Remy’s innate traits are filled with factors like openness and conscientiousness its facets like ideas, values and self-discipline makes him to be unique from rest of his community in choosing food. His perspective of food is shown in an instance when he had an argument with his dad. In the end of the argument he was finally advised to eat food from the garbage and not from houses. But he refused to eat from the garbage and said to himself that “This much I knew. If you are what you eat than I only one eat the good stuff” (R 00:03:39-00:03:46).

His fantasy, esthetics and ideas of openness in association with excitement seeking and positive thinking of extraversion are pictured in the film. Out of these factors and facets he loves cooking and became a great fan of a greatest chef named Gusteau by reading his book and watching his television shows. Remy always wonders about the capacity of human to invent and discover. He even goes to the extent of cooking a mushroom by using lightening and tried to steal ingredients from a house for the same. This curious action turns his life upside down; he was separated from his family, friends and driven by the rainwater to Paris. He was afraid, hungry, lonely and desperate but his hunger for fulfilling his dream led him to Gusteau’s famous restaurant in Paris. His positive thinking has motivated him to not to lose his heart. This self- motivation is presented in the movie as if the illustration of Gusteau speaking to Remy. But it has to be considered as Remy’s cognition which helps to manage his emotions. The words that changed life of Remy are “if you focus on what you left behind you will never be able to see what lies ahead” (R 00:14: 56-00:15:03). At the verge of his desperate search he accidently found Gusteau’s restaurant where more challenges await for him.

As Gusteau is dead the restaurant is under the control of Skinner, who wants to inherit the restaurant by fraud. Under this circumstance Remy joints with a garbage boy named Linguini. He is the rightful heir of the restaurant but unfortunately unknown to himself and simply works as a garbage boy in the kitchen. With the help of Linguini Remy executes his dream as cook. As he got a platform to test his culinary skills he excels in it. But as he is a rat he hides himself in Linguini’s cap. The components like achievement- striving, competence and excitement seeking lets him to be the chef under adventures situation in the kitchen. He could overcome all the barriers and develop his culinary skills to its highest level.

Apart from the culinary skills Remy exhibits various soft skills including honesty and friendliness. His concern for his human friend Linguini is altruistic which never expects in return. It is because of Remy’s life risking action Linguini became famous in the town and got the restaurant from the treacherous Skinner. The happy haven’t lost for long when misunderstanding between Linguini and Remy raised to almost separate them. The credibility of Remy with his friend is completely broken when he found that Remy brought the entire rat colony into the kitchen to steel food out of depression. This is the only instance where the audience can witness Remy’s mistake due to the influence of impulsiveness. The impulsive act is purely due to the impact of neuroticism. His compassion towards his friend makes him to regret for what he has done. Though he was sent out of the restaurant by his friend, Remy was unable to leave him unarmed as Linguini cannot cook on his own without the help of this rat-chef.

In the climax of the film Linguini was supposed to prepare dinner for the most influential critic of the town. The restaurants future will be decided based on his review. Linguini was terribly in need of help from Remy. Meanwhile, Remy was caught and caged by Skinner. Soon, Remy revived his spirit by the traits like empathy, competence, trust and achievement striving and managed to escape with the help of his family and friends. Whatever may happen to him, he never quits. The trust that Remy has on him at this instance proves that he will never let his goal to die.

In the end of the film all the major traits except neuroticism come in to work together on Remy who finally reunited with Linguini and saved the restaurant for future from the hands of the critic Anton Ego and the treacherous Skinner. Remy’s traits are on full show in determining his character and his behaviours are completely governed by them. Through this study it is witnessed that traits are the masters of one’s behaviour in all the walk of life from choice of food to be a best chef and a better person. Traits are “habitual patterns of behavior, thought, and emotion” (Henry 37). Food is the source of life and traits are the source of character. ======Works Cited

Bird, Brad. Ratatouille. US: Walt Disney Pictures, 2007. Dominic M. McIver Lopes. “Imagination, Illusion and Experience in Film”. Philosophical Studies: An International Journal for Philosophy in the Analytic Tradition, vol. 89, no. 2/3, 1998, pp. 343–353. JSTOR, JSTOR, www.jstor.org/stable/4320827. Henry, Colette. Veterinary Business and Enterprise E-Book: Theoretical Foundations and Practical Cases. 2013. Print. Saddik, Annette J. Contemporary American Drama. Edinburgh: Edinburgh University Press, 2007. Print. Weiten, Wayne. Psychology: Themes and Variations. 10th Ed. USA: Cengage Learning, 2017. Print. ======Dr. S. Boopathi Assistant Professor Department of English Periyar University, Salem. 09488029417 [email protected]

Dr. K. Sindhu, Asst. Professor and M. Aravindh, Ph.D. Scholar ======This paper describes some of the healthcare needs of transgender people before hormone replacement therapy. Gender identity is one of the most important concerns of human psychology. Sexual identity causes big humiliation for transgenders. They need steady help and support from the health care centers. The situation still gets worst when they do not get sufficient support from their own kin, as well as society. “In a survey, 28 percent of participants (transgender people) reported postponing medical care due to discrimination from their health care providers, while 19 percent reported being refused medical care completely” (Breeding Zachari). Lack of knowledge about the gender identity disorder and absence of defined conventions in the society may be the major attributes for this problem. Transgender people are already in a constant inner conflict between soul and body. This conflict with the society leads to hampered communications and miscellaneous relationships within family, friends and colleagues.

Transgender people are often rejected by their parents, peers, and marginalised in the society. They are frequently not engaged in necessary mental and physical health care due to barriers arising from both their gender minority status and the barriers associated with homelessness. In order to improve transgender individuals’ health, a rightly dosage of food is must. It is important to understand the conditions for which this population is most at risk, the role of food during the hormone therapy.

It is absolutely necessary to ask the patient if hormone therapy is being governed as part of the transition process. Because not everyone who is transgender goes in the course of the physical transition process due to the high cost for physical transition and lack of insurance coverage. “For Sex change surgery in India, Average cost of sex change surgery in India for Male to Female is 5 to 6 Lakh, Which also includes some FFS Procedures (FFS Procedures are Optional and many of the patient they don’t require them).For Female to male transition the average cost is around 6 lakh, Which includes 4 to 5 procedures”(Quora). Sex Reassignment Surgery (SRS) is one of the best solutions to transform oneself to their desired sex. Sex reassignment surgery is a multinational term used for all the surgical performances which are carried out to change a person's physical look and purpose to be similar to the opposite sex. Other terms used for SRS practice are Gender Correction Surgery and Gender Confirmation Surgery. Before SRS various procedures are carried out by the specialised doctors.

The initial step of diagnosis is done by a psychiatrist who specifically deals in the area of Gender Dysphoria. Depending on the condition, patients are advised to go for psychological ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. K. Sindhu, Asst. Professor and M. Aravindh, Ph.D. Scholar Food Diet for Transgender before Hormone Replacement Therapy 344

counselling for a period of three months to one year. Once the patient is diagnosed as a case of Gender Dysphoria, Hormonal Therapy is introduced in accordance to Endocrinologist. Hormonal therapy for transgender is commonly known as HRT (Hormonal Replacement Therapy).

Starting HRT treatment is a major step towards conversion of a transgender from male to female and female to male. It has an optimistic contact over physical as well as psychological value of life. Hormonal therapy directs to alter in body structure and make it more feminine. It will increase self-esteem of a transgender. When self-esteem is increased, it motivates a transgender for further decision taking for a better life. Positive effect of hormones is essential to serve the necessary purpose of carrying one’s mind and body closer together. The duration and speed in physiological and psychological changes may vary from person to person depending on the each person’s response and dosage of hormones. Even though the treatment is carried out by highly qualified doctors, there are some side effects involved “Estrogens are the mainstay therapy for trans female patients. Through a negative feedback loop, exogenous therapy suppresses gonadotropin secretion from the pituitary gland, leading to a reduction in androgen production” (Dittrich R).

Many trans men seek maximum virilization, while others desire suppression of their natal secondary sex characteristics only. As a result, hormone therapy can be tailored to a patient’s transition goals but must also take into account their medical comorbidities and the risks associated with hormone use. (Unger, Cecile)

Estrogens play an importance role in hormonal replacement therapy of a Male to Female transgender body. By trying different natural food items transgender people can minimise the side effects in HTR. Particular food items are rich in estrogen, transgender people can minimise the intake of hormone tablet and intake such food items with the advice of doctor. It will reduce the side effects and improve their health. “Hormone therapy for transgender women is intended to feminize patients by changing fat distribution, inducing breast formation, and reducing male pattern hair growth” (E. J. Giltay, L. J. G. Gooren)

Even though there are some negatives in HTR, it is important to undergo HTR because:

Transgender Women (Male to Female): Estrogen may increase risk of thromboembolic disease and progesterone can cause weight gain. In those who have their testicles removed, estrogen replacement can play an important role in preserving bone mass. Compared to cisgender females, whose natural estrogen can decrease over time, consistent estrogen replacement use has been shown to have no negative changes in bone density. (Breeding Zachari)

In order to minimise this side effects nature-food serve as an agent to increase estrogen in patient’s body. It is important to focus on food diet during the HTR because food also playing an important role in this treatment “According to the National Transgender Discrimination Survey, those who are transgender have an increased risk of eating disorders and an increased risk of abusing ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. K. Sindhu, Asst. Professor and M. Aravindh, Ph.D. Scholar Food Diet for Transgender before Hormone Replacement Therapy 345

diet pills to meet social norms” (Breeding Zachari). At present there is no definite nutrition plan for transgender patients. This paper is an attempt to provide food diet to transgender people.

After a particular period of hormonal treatment, SRS procedures are carried out. The physical changes on hormonal effects are 1. Skin Texture- “Skin becomes soften and more feminine with glow” (Kaushik Narendra). In order to improve the skin texture transgender can include sesame seeds in their regular diet and reduce the intake of hormone pills. It will reduce the risk of side effects in HTR.

The power of the sesame seed dates back thousands of years ago when it was used by the Egyptians as a medicine, while the women of ancient Babylon mixed honey with sesame seeds to prolong youth and beauty…. it can actually be really good for your skin and can often be found in many skin care products. Healthy skin is just one of the many benefits of adding sesame seeds to your diet. (Linwoods)

2. Skin Colour – “Female hormones specially estrogen make the skin colour lighter” (Kaushik Narendra). Fruits will increase the life span and beautiful skin too. Orange fruit plays a vital role in skin colour. “Orange juice ranks first as it is a rich source of Vitamin C, and anything which is rich in Vitamin C is usually great to lighten the skin tone” (Nidhi).

3. Fat – “Hormones lead to deposition of an extra layer of fat below the skin. The fat deposition helps in smoothening the hard bony/masculine edges making a feminine appearance” (Kaushik Narendra). Slim and curved body shape is a dream to every woman. Flax seed plays a major role in lowering Fat in human body and getting a perfect shape:

In conclusion, we studied the effect of flax fiber-enriched drinks and breads on fecal energy and fat excretion, blood lipids as well as subjective appetite sensation . . . flaxseed fibres appear useful for lowering blood cholesterol and may play a role in energy balance; however, food type and/or processing may be of importance. (Kristensen)

4. Cheeks – “Hormones change hollow masculine cheeks to fuller and rounder malar prominences” (Kaushik Narendra). Getting lovely and chubby cheeks is a crush for every female in the earth. Aloe is the best item to get the desired one. “A study published in the journal Annals of Dermatology showed that women who consumed about a teaspoon of aloe vera gel for 90 days showed improvement in facial elasticity” (Frothingham, Scott).

5. Lips – “lips tend to become fuller with a little feminine pout” (Kaushik Narendra). In order to get beautiful and hot lips one has to take Omega – 3 in their food diet. Omega -3 has the power to make lips with more feminine. “An expert who spoke to Women's Health pointed out recently that to keep your lips moist and beautiful, your body needs to ‘constantly replace old skin cells with new ones’. And, it seems that the Omega-3 fats in

walnuts (and fish, too) may help ‘regulate this turnover so that it happens all the time’”. (Jio, Sarah)

6. Jaws – “Hormones don’t have effects on jaw bones but they do reduce muscle mass. This reducing effect on masseter muscles (chewing muscles), leads to narrowing of lower face”(Kaushik Narendra). For the jaws strength and perfect shape, there is no food diet has found still now. By doing regular jaw exercise transgender people can get the shape. 7. Beard Reduction – “Though not significantly but few people report that hairs become softer and less thick” (Kaushik Narendra). When lowering the testosterone in a human body, it will reduce beard and moustache hair. When a transgender begins eating the following foods items that will force losing testosterone. Food items to reduce testosterone are “flax, quinoa, hazelnut, bananas, raw plantain, garbanzo beans and hemp seed. There are herbs available that can also aid in balancing the female hormone system, including: shatavari (asparagus), saw palmetto, white peony, calendula, ladies’ mantle and chaste tree berry” (Safiyaelle). When the testosterone level come down means automatically manliness comes down. During this time transgender person should consume food items which contains more amount of estrogen. Estrogen makes the facial hair softer and gives female look to transgender people.

(Safiyaelle)

8. Neck – “Neck contour tends to become more feminine owing to skin texture and mild fat deposits. Fat layer indirectly tend to cover the Adam’s apple making it less prominent” (Kaushik Narendra). Instead of increasing fat transgender people can wear clothes which covers their neck because increasing fat can introduce diabetes and heart problems. A person with small necks does not have their Adam’s apples visible at all. “However, please take in mind that Being obese can increase your diabetes risk, for heart and vascular problems, increase your liver, gallbladder and digestory problems like acid reflux (which can cause pain to swallow and other horrible stuff), etc. and take years out of your life span” (Aven). A few dress codes for their consideration: ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. K. Sindhu, Asst. Professor and M. Aravindh, Ph.D. Scholar Food Diet for Transgender before Hormone Replacement Therapy 347

9. Breasts - “Everybody (male as well as females) has milk ducts in chest area. When female hormonal therapy is started (estrogen), the breast tissues start growing making the breasts larger. This has been termed as secondary puberty” (Kaushik Narendra). Breast could be considered as an important organ for female sex. It gives good shape to their body and having a perfect size and shaped breast is a dream for every transgender female. In HRT it takes up to two years to get the results. In this process some dangerous drugs are used on the patient. Instead of taking huge hormone pills, a few natural food items and oil can bring the desired one to certain extent. Fenugreek oil is one of the best remedies to increase the breast size. First the respective person has to take two drops of fenugreek oil in their palms and rub it between their hands. Finally apply it over the chest both the sides. Massage gently for 5 minutes. It will give good results. The same can be done with Olive oil and Soybean oil. Even some food items can do the wonder:

Some foods that are known to stimulate estrogen and subsequent breast growth in your body are as follows. Fruits rich in phytoestrogens like papayas, apples, dates, pomegranates, and cherries. Vegetables like radish, carrots, soybean sprouts, eggplants, garlic, and cucumbers. Nuts like walnuts, pistachios, and chestnuts. Monounsaturated and polyunsaturated fatty acid containing food like olives and avocados. (Naser Shaheen)

10. Effect on Body Hair distribution: Facial hairs (beard and moustaches) are minimally affected, by the anti-androgen therapy. There is slight effect leading to some reduction in intensity with slower growth. Those who are in teens, will have significant difference, and anti–androgens

prevent new facial hair growth. Body hairs tend to disappear / became lighter with anti- androgen therapy. (Kaushik Narendra) It is important to increase the level estrogen in transgender body to avoid facial hair growth. When the above-mentioned food diet is followed by a transgender woman means the level of estrogen can be balanced in the body.

11. Fat distribution over body parts – With hormonal therapy fat distribution slowly changes over months. Body develops a tendency to accumulate fats in more feminine pattern. The areas like hips, thighs, arms, breasts tend to develop fat deposits; waist becomes smaller as compared to shoulder and hip area. Fat over face also increases; overall fat deposits conceal the muscular and boney prominences giving more curvaceous and rounded off feminine appearance. (Kaushik Narendra)

When a person is assigned as female at birth are naturally having the influence of estrogen in their body which consequence puberty tend to accumulate fat more easily in some parts of body such as hips, thighs and buttocks. This can give a perfect shape, curvier and appearance which is something many transgender women may seek body contouring for. It is possible to achieve a feminine form through a variety of food diet and life style.

These food items have been used for natural hormone balancing. “Flaxseeds are very high in phytoestrogens and are a great source of healthy fats. They’re also tasty! Try sprinkling ground flaxseed on cereal, yogurt, fruit, and salads. . . must use ground flaxseed (instead of whole flaxseed) in order to digest them and get the full phytoestrogenic effect” (Sorella Lucille). Soy is one of the important food items which contains high amount of phytoestrogen. There are some vegetables and fruits know for phytoestrogen. High- phytoestrogen fruits include: dried prunes, peaches, raspberries and strawberries. High- phytoestrogen veggies include: alfalfa sprouts, Winter squash, green beans, collard greens, broccoli and cabbage” (Sorella Lucille).

This recipe was taken from Dr. James A. Duke’s classic book, The Green Pharmacy. Ingredients required for this recipe are two cups water, one cup fenugreek and Dash each of basil, licorice, anise, lemongrass, fennel, marjoram, caraway, dill. Procedures to prepare this recipe are to collect all the ingredients in a vessel and to a boil it. Then it should be cooled naturally, after that honey and lemon can be added to make it sweater. “Dr. Duke recommends drinking 1-2 cups per day. Since Bustea is very high in phytoestrogens, I don’t recommend over-consuming it if you take prescription hormones. (Always speak with your doctor before combining herbs and hormones or other prescription meds.)” (Sorella Lucille).

12. Effects on external genitalia: Transgender on anti-androgens may report reduction in libido with decrease in frequencies of penile erections. Testicular volume decreases (by about 25 to 50 %) ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. K. Sindhu, Asst. Professor and M. Aravindh, Ph.D. Scholar Food Diet for Transgender before Hormone Replacement Therapy 349

depending on the dosages of anti-testosterone medicines. Testicular spermatic cells undergo atrophy gradually leading to halt in spermatogenesis. The prostate and urinary bladder also shrink in size. The raphae running down under the penis over scrotum in midline tends to darken. (Kaushik Narendra) It is important to decrease penile erection and sperm cell production because both these action urges body to act as a male. When these actions are controlled by proper food diet, it is easy to feel feminine organism. For that the patient should follow the following food diet. “Fatty fish is a rich source of Omega-3 fatty acids. In particular, cold water fish like salmon, sardines, tuna, mackerel, trout and herring are good foods to reduce testosterone” (Sepalika). Fishes are normally rich in Omega -3. It will reduce testosterone and boost estrogen in a human body. When the testosterone level gets low means automatically it is a gap for another hormone. Soy milk can increase the level of estrogen and at the same time it will decrease testosterone.

Thirty-five men consumed milk protein isolate (MPI), low-isoflavone soy protein isolate (SPI) (low-iso SPI; 1.64 ± 0.19 mg isoflavones/d), and high-iso SPI (61.7 ± 7.35 mg isoflavones/d) for 57 d each in a randomized crossover design. . . . . Serum collected on d 1, 29, and 57 of each treatment revealed that dihydrotestosterone (DHT) and DHT/testosterone were significantly decreased by the low-iso SPI [9.4% (P 0.036) and 9.0% (P 0.004), respectively] and the high-iso SPI [15% (P 0.047) and 14% (P 0.013), respectively], compared with the MPI at d 57. Other significant effects included a decrease in testosterone by the low-iso SPI relative . . . . and increases in estradiol and estrone by the low-iso SPI relative to the MPI at d 57 (P 0.010 and P 0.005, respectively). (Barbara L. Dillingham)

Another food item is licorice root. “25 men consumed 7 grams of licorice root daily, which caused a 26% drop in testosterone levels after just one week” (Wang, Liqiang).

13. Body shape / Body Composition: During hormonal therapy, under the influence of rising levels of female hormones, (specially Oestradiol), lower pelvis and hips tend to increase, especially if hormonal therapy is started in early age before or around puberty. In later stages when bones have developed fully, these may not lead to significant changes in bony structures. (Kaushik Narendra)

Oregon State University in Corvallis conducted a studies through Linus Pauling Institute, specified that consuming plant-based foods that contain phytoestrogens and it may help to raise estrogen levels. Examples of such foods include: “In seeds - flaxseeds and sesame seeds are containing high amount of estrogen. In fruits - apricots, oranges, strawberries, peaches. In vegetables - yams, carrots, alfalfa sprouts, kale, celery In herbs - turmeric, thyme, sage” (Tiberian Janet).

Various food combinations are examined through theoretical method in this paper. It will help the transgender people to improve their health and helps them to balance their hormone secretion. The researcher has studied different eatables like nuts, fruits, vegetables, seeds, herbs and grains which are rich in estrogens. The selected food combination will provide required nutrition for transgenders and it can be used instead of hormone pills. When transgender people take these foods regularly it will improve their health and feminine characteristics. The selected eatables are low in cost and rich in nutrition. Routine intake of these food items will improve their health and body shape. Due to tremendous demands of natural food diet for transgender, this paper may provide a small amount of idea for their food diet. Hence it can be concluded that the extensive literature study has been performed on the food diet for transgender people and shown wide scope for such diet in future.

Recommendations Government should introduce transgender canteens like army canteens at each district in order to provide these eatables at low cost. ======Works Cited

Aven. “Tips on How to Hide/Conceal your Adam's Apple”. The Asexual Visibility and Education Network, 24 June 2017, https://www.asexuality.org/en/topic/157486-tips- on-how-to-hideconceal-your-adams-apple/ Barbara L. Dillingham, Brianne L. McVeigh, Johanna W. Lampe, Alison M. Duncan. “Soy Protein Isolates of Varying Isoflavone Content Exert Minor Effects on Serum Reproductive Hormones in Healthy Young Men”. The Journal of Nutrition, vol 135, issue 3, 1 March 2005, pp.584–591, https://doi.org/10.1093/jn/135.3.584 Breeding Zachari. “Nutrition Considerations for the Transgender Community”. Food and Nutrition, American Society of Magazine Editors Guidelines for Editors and Publishers, https://foodandnutrition.org/from-the-magazine/nutrition-considerations-transgender- community/ Dittrich R, Binder H, Cupisti S, Hoffmann I, Beckmann M.W. “Endocrine treatment of male-to-female transsexuals using gonadotropin-releasing hormone agonist”.Thieme: Experimental and Clinical Endocrinology and Diabetes, vol. 113 no,10, Dec 2005, pp. 586-92. doi: 10.1055/s-2005-865900 E. J. Giltay, L. J. G. Gooren. “Effects of Sex Steroid Deprivation/Administration on Hair Growth and Skin Sebum Production in Transsexual Males and Females”. The Journal of Clinical Endocrinology & Metabolism, vol. 85, issue 8, 1 Aug 2000, pp. 2913– 2921, https://doi.org/10.1210/jcem.85.8.6710 Frothingham, Scott. “How to Get Chubby Cheeks”. Healthline, Medically reviewed by Debra Rose Wilson. 6 APRIL 20l8, https://www.healthline.com/health/how-to-get-chubby- cheeks#home-remedies Jio, Sarah. “The Food to Eat for Beautiful, Smooth Lips”. Glamour, 4 June 2010, https://www.glamour.com/story/the-food-to-eat-for-beautiful ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. K. Sindhu, Asst. Professor and M. Aravindh, Ph.D. Scholar Food Diet for Transgender before Hormone Replacement Therapy 351

Kaushik, Narendra. “Hormonal Therapy For Male To Female”. OLMEC, Trans Health SRS Surgeon, http://www.transgendersurgeryworld.com/hormonal-therapy-transgenders/ Kaushik, Narendra. “What is the overall cost of sex reassignment surgery (SRS) in India?”

Quora, Male to Female and Female to Male, 16 Dec 2017,

https://www.quora.com/What-is-the-overall-cost-of-sex-reassignment-surgery-SRS-

in-India Kristensen, Mette et al. “Flaxseed dietary fibers lower cholesterol and increase fecal fat excretion, but magnitude of effect depend on food type” Nutrition & metabolism vol. 98. 3 Feb. 2012, doi:10.1186/1743-7075-9-8 Linwoods. “The Health Benefits of Adding Sesame seeds to your Diet”. https://linwoodshealthfoods.com/ie/2014/07/22/the-health-benefits-of-adding-sesame- seeds- to-your-diet/ Naser, Shaheen. “How to Increase Breast Size Naturally”. Stylecraze, 9 Nov 2017, https://www.stylecraze.com/articles/how-to-increase-breast-size-naturally/#gref Nidhi. “9 Best fruits Juices for Whitening and Lightening” Vanity No Apologies.com, http://vanitynoapologies.com/best-fruit-juices-for-skin-whitening-lightening/ Safiyaelle. “How to Stop Female Facial Hair Growth Using Diet and Nutrition”. Urbangyal, 31 May 2015, http://urbangyal.com/stop-female-facial-hair-growth-using-diet- nutrition/ Sorella, Lucille. “5 Foods That Can Make You More Feminine (Male to Female Transformation Tips)”. Lucille Sorella’s Femme Secrects, https://feminizationsecrets.com/male-to-female-feminine-foods/ Tiberian, Janet. “Foods that may Help Boost your Estrogen and Testosterone Levels”. MDVIP. 9 Feb 2016, https://www.mdvip.com/about-mdvip/blog/foods-to-boost- estrogen-testosterone-levels Unger, Cecile A. “Hormone therapy for transgender patients”. Translational Andrology and Urology, vol. 5, 2016, pp. 877-884. TUA doi: 10.21037/tau.2016.09.04 Wang, Liqiang et al. “The antiviral and antimicrobial activities of licorice, a widely-used Chinese herb” Acta pharmaceutica Sinica. B vol. 5, issue 4, 2015, pp. 310-5. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4629407/ “8 Testosterone Lowering Food for Women”. Sepalika, 15 Jan 2018, https://www.sepalika.com/pcos/foods-that-reduce-testosterone/ ======Dr. K. Sindhu M. Aravindh Assistant Professor PhD Scholar, Department of English Department of English Periyar University, Salem Periyar University, Salem [email protected] [email protected]

R. Anil Kumar, Assistant Professor ======

1. Dairy Production Dairy plants are discovered everywhere throughout the world, but since their sizes and the sorts of made items differ immensely, it is difficult to give general qualities. The dairy business can be partitioned into a few creation areas. Every division produces wastewater of a trademark structure, contingent upon the sort of item that is delivered (Dairy, N., & Board, D., 2012)

2. Dairy Processing Stages The dairy industry has several important processes like milk receiving unit, storage tanks, clarification, pasteurization, milk and milk products manufacturing, packing, storage and shipment. (Croguennec, T, et al 2016), (Park, Y. W, et al 2013)

3. Post Modern Perspectives of Hygiene and Health Conditions in Dairy Production The cutting edge dairy industry needs to assume an urgent job in providing sheltered and secure nourishment for human; anyway the expanding requests for animal protein have in numerous area rapidly driven policy creators, directors and manufacturers to build strong health and hygiene policies. (Vaarst, M, et al, 2001)

The rising misfortunes because of lessened longitivity, lifted expense of treatment and animal expulsion, and unsteady feed, have truly tested the world dairy industry (Edwards, R. C, 1978). The mind boggling medical problems including annihilating metabolic sicknesses among workers in different level and related immune deficiencies regularly occur in the dairy industry (Kristensen, E. S., et al, 2001). A noteworthy all inclusive implemented activity has been generally scattered to truly modify the circumstance by means of an assortment of sickness control programs (Birhanu, W, 2017).

4. Critical Control Point Analysis in Dairy Production The following section briefs out the hazard level of dairy production at various levels:

The following Table 1 shows the waste production data of dairy production unit. It is evident that the waste water production in different production section of dairy industry on an average is 2400 and ranges upto 12400. The Biochemical Oxygen Demand on an average is from 0.5 to 71 and ranges up to 5.5. The suspended solids range to about 0.2 and nitrogen and phosphorous emission is from 0.15 and 0.012 (Al-Saed, A. K, et al, 2012).

Table 1: Waste Production Data S.No Details Average Range 1. Waste Water Production 2400 Up to 12400 2. Biochemical Oxygen Demand 0.5 to 71 5.5 3. Suspended Solids 2.0 4. Nitrogen 0.15 5. Phosphorous 0.012

Table 2: Air Pollution Data S.No Activity Air Emission Rate of emission 1. Warming by consuming gas or oil Carbon 0.05 Carbon dioxide 90 Nitrogen oxide 0.1 Sulphur dioxide 0.5 2. Producing milk powder Fine dust 0.5 3. Cleaning Volatile organic 0.05 compounds

The Table 2 shows the air pollution data of dairy production unit. It is evident from the table that on heating by burning gas or oil the carbon emission ranges to 0.05, carbon dioxide emission is about 90, nitrogen oxide emission is about0.1 and sulphur dioxide emission is about 0.5. While producing milk powder the fine dust emission is about 0.5 and the volatile organic compounds produced while cleaning ranges to about 0.05 in various production processes of dairy production.

The Table 3 shows the dairy processing management’s attitude in different level milk product manufacturing which ranges from poor to fair.

Table 3: The executive’s demeanor towards waste generation S.No Product Milk Biological Waste Water Executives Processed Oxygen Level Demand 1. Milk 60000 8 5 Poor 1 ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 R. Anil Kumar, Assistant Professor 354 Critical Control Point Analysis of Workers Uniform Used in Dairy Processing Plants: A Post-Modern Perspective

2. Cottage Cheese 295000 70 12.5 Poor 2 3. Milk, Cottage Cheese 409 3 1 Fair 8, 9 4. Milk Powder, Butter 90,000 3 2.5 Fair 12, 14

5. Identified CCPs in Workers Clothing and Uniforms Representatives ought to pursue these rules to guarantee sustenance wellbeing: The Uniforms, overskirts, and articles of clothing of the specialists ought to be spotless toward the start of each move and changed consistently wherever fundamental. The Uniforms or covers ought not to be worn outside the production zone. The specialists must abstain from utilizing hankies for wiping or cleaning out noses and should utilize dispensable tissues and wear expendable gloves (McAloon, C, et al, 2015). Spotless clean is known as “a decrease in microbial checks to a dimension free of microscopic organisms, infections and other ailment creating living beings”.

Soaps and detergents have some microbial properties and hot water washing is recommended for the workers uniforms. There is a possibility of cross contamination during drying workers uniforms hence they must be properly wrapped in polythene bags to ensure microbial protection.

Customary materials utilized for workers garments, similar to vinyl and polyurethane, have clean ability issues. The correct materials can advance sustenance and worker security. A vinyl overskirt, for instance, will in general solidify after continued cleaning and presentation to cool temperatures. The plasticizers used to make vinyl are a flexible material which will begin to drain out. Every so often the material turns out to be hard and weak, and it could begin flecking into the nourishment supply. Professional clothing must incorporate different shirts, jeans and coveralls explicitly intended for nourishment preparing situations, all without catches or pockets that could include potential for pollution. What's more, shading coded pieces of clothing can enable supervisors to more readily recognize laborers and guests who could be polluting sustenance items by being outside their assigned work regions. Research demonstrates 100 percent spun-polyester pieces of clothing give more elevated amount of cleanliness than cotton. Trucks used to transport clean garments ought to be either assigned for conveying clean garments just or furnished with an expendable plastic liner or a dispensable nylon liner/cover to guarantee clean garments that don't contact trucks or ruined articles of clothing. Every clothing preparing plant ought to have a viable irritation control program to limit dangers (Cullor, J. S, 1997).

6. Alleviating Measures of Critical Control Points The following measures and conditions that are recommended:

6.1 Administration and Regulation

It is imperative that directors and managers, who are mindful in any case to guarantee the quality and wellbeing of dairy items, have enough learning of dairy cleanliness standards and practices to have the capacity to pass judgment on potential dangers, make proper preventive and restorative move, and guarantee that compelling checking and supervision happens.

6.2 Facilities Successful risk control expects thoughtfulness regarding great cleanliness plan and development, suitable area, and the arrangement of satisfactory offices. Contingent upon the idea of the activities and the dangers related with them, premises, gear and offices ought to be found, planned and built to guarantee that: • The industry is found, developed and kept up as per clean plan rehearses. • There is a straight (one way) item stream and traffic control to limit immediate or circuitous cross-pollution from crude to cooked materials. • Different types of defilement are limited. • Proper Plan and format allow proper upkeep, cleaning and sterilization and limit airborne defilement. • Surfaces and materials, specifically those in contact with nourishment, are non-lethal. • Suitable temperature and humidity level as prescribed by dairy industry standards must be maintained throughout the production process. • Strong bug control approaches ought to be set up.

6.3 Manufacturing Apparatus The machineries and apparatus coming into contact with milk products should have the following characteristics:

• They ought to be planned and built to guarantee that they can be satisfactorily cleaned, sanitized, and kept up to stay away from the defilement of nourishment. • They ought to be produced from non-poisonous materials.

6.4 Safeguarding, Cleaning and Hygiene Sufficient places, reasonable assigned, ought to be accommodated cleaning sustenance, utensils and types of gear. Such offices ought to have a sufficient supply of hot and cool versatile water. Where suitable, cleaning should expel buildups promotion dirt's, which might be a wellspring of sullying. The essential cleaning techniques and materials will rely upon the idea of sustenance business.

6.5 Bug Control Successful vermin control ought to be operational consistently, in light of the fact that bothers represent a noteworthy risk to the wellbeing and reasonableness of sustenance. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 R. Anil Kumar, Assistant Professor 356 Critical Control Point Analysis of Workers Uniform Used in Dairy Processing Plants: A Post-Modern Perspective

6.6 Squander Management Sufficient seepage and waste transfer frameworks and offices ought to be given. They ought to be planned and built so that the danger of defiling nourishment on the convenient water supply is killed.

6.7 Staff Hygiene People who don't keep up a proper level of individual tidiness, who have certain ailment of conditions, or who act improperly can debase nourishment and transmit sickness to purchasers.

6.8 Cross Contamination The dairy industry workers are prone to direct contact with pathogens at different levels while in contact with floor or through air. It is a perquisite that the workers and the visitors need to put on hygiene protective apparel including their shoes and ensure that they wash their hands and legs prior to entering the workplace.

7. Conclusion The sustainability of the dairy production industry lies on the postmodern perspectives of taking care of employee’s hygiene and health conditions. Although Science and Technology has brought tremendous improvement in dairy production the industry is severely prone to be affected under different conditions which are unavoidable. Hence the growing trends of dairy industry have opted for severe health and safety measures that are yet under constructive phases only. ======References

1. Al-Saed, A. K., Al-Groum, R. M., & Al-Dabbas, M. M. (2012). Implementation of hazard analysis critical control point in jameed production. Food Science and Technology International, 18(3), 229–239.

2. Birhanu, W., Hagos, Y., Bassazin, G., & Mitku, F. (2017). A Review on Hazard Analysis Critical Control Point in Milk and Milk Products. World Journal of Dairy & Food Sciences, 12(1), 52–65.

3. Croguennec, T., Jeantet, R., & Schuck, P. (2016). From Milk to Dairy Products. In Handbook of Food Science and Technology 3: Food Biochemistry and Technology (pp. 1–63).

4. Cullor, J. S. (1997). Risks and prevention of contamination of dairy products. Rev. sci. tech. Off. int. Epiz (Vol. 16).

5. Dairy, N., & Board, D. (2012). National dairy plan. Indian Dairyman, 64(2), 74–78.

6. Edwards, R. C. (1978). The social relations of production at the point of production. Critical Sociology, 8(42403), 109–125.

7. Kristensen, E. S., Vaarst, M., Alban, L., Mogensen, L., & Thamsborg, S. M. (2001). Health and Welfare in Danish Dairy Cattle in the Transition to Organic Production: Problems, Priorities And Perspectives. Journal of Agricultural and Environmental Ethics, 14, 367–390.

8. McAloon, C., Whyte, P., & Doherty, M. (2015). Application of HACCP principles in dairy herd health and production management. Veterinary Ireland Journal, 5(9), 443–446.

9. Park, Y. W., Albenzio, M., Sevi, A., & Haenlein, G. F. W. (2013). Milk Quality Standards and Controls. In Milk and Dairy Products in Human Nutrition (pp. 261–287).

10. Vaarst, M., Alban, L., Mogensen, L., Thamsborg, S. M., & Kristensen, E. S. (2001). Health and welfare in Danish dairy cattle in the transition to organic production: Problems, priorities and perspectives. Journal of Agricultural and Environmental Ethics, 14(4), 367–390. ======R. Anil Kumar Assistant Professor, Department of Textiles and Apparel Design Periyar University Salem Tamil Nadu 636 011 India [email protected]

rh.GtNd];thp Kidth;gl;l Ma;thsh; jkpo;j;Jiw nghpahh; gy;fiyf;fofk; Nryk; - 636 011. [email protected]

,ul;ilf;fhg;gpaq;fspy; czTKiw kw;Wk; tpUe;Njhk;gy; gz;G

Kd;Diu

mwq;fspy; jiyr;rpwe;jJ gpwhpd; grpia ePf;fp czT toq;Fjy; xd;whFk;. xU kdpjDf;F mstpw;F mjpfkhd nghd;> nghUs; nfhLj;jhYk; mtdpd; kdkhdJ epiwTwhJ. Mdhy; xUtUf;F tapwhu czT toq;Fk;NghJ mtdpd; kdKk;> tapWk; epiwe;J czT toq;fpatiu tho;j;jpr; nry;fpd;whd;. czTKiwahdJ r%fepiyapy; czTr; rq;fpyp vd;w mikg;igNa mbg;gilahff; nfhz;L mike;Js;sJ. Xh; caphpdk; kw;nwhU capiur; rhh;e;J thof; $ba czT rq;fpyp Kiwapd; %yk; jd; Njitia midj;J caph;fSk; epiwTr; nra;fpd;wd. ,g;gbg;gl;l kdepiwitAk;> kfpo;r;rpiaAk; jUk; cztpd; rpwg;gpidAk;> gpwh;f;F tpUe;jspf;Fk; gz;igAk; ,ul;ilf;fhg;gpaq;fs; top tpsf;FtNj ,f;fl;Liuapd; Nehf;fkhFk;.

,yf;fpaq;fspy; czT

czthdJ kdpjdJ mbg;gilj; Njitfspy; xd;whFk;. kdpj cly; rPuhfr; nray;gl rhpahd rhptpfpj czT kpfTk; Kf;fpakhFk;. cly; rPuhf ,Uf;f rhpahd czT mika Ntz;Lk;. ,yf;fpaq;fspy; czTKiw gw;wpAk; me;je;j epyq;fSf;Fhpa czTfs; tpsf;fg;gLfpd;wd. FwpQ;rp epyj;jpy; Njd; vLj;jy;> jpiz tpijj;jy;> fpoq;F mfo;jy; Kjypad njhlh;ghd czTKiwfs; ,Ue;Js;sd. Ky;iyepyj;jpy; jpiz ney;> %q;fpy; ney;> fhy;eil %yk; fpilf;Fk; czTKiwAk;> kUjk; ney;tpistpj;jy; %yk; fpilf;Fk; czT> nea;jy; epyj;jpy; kPd;gpbj;njhopy;> fUthL tpw;wy; Nghd;w czT Kiwfs; ,Ue;Js;sjw;fhd rhd;Wfs; fhzg;gLfpd;wd. mtw;Ws; FwpQ;rp epyj;jpy; Ntl;ilahb czT cz;ljw;fhd Fwpg;Gfs; cs;sd.

Ntl;ilr; rpwhmh; Nrl;Gyk; gluhJ

gLkilf;nfhz;l FWe;jh neLk;gpd;

tpOf;F epzk; nga;j japh;f;fz; tpjit

(Gwk;-326> gh.t.8-10)

cLk;Gf;fwpAld; japiuf; fye;J Ntl;ilahba czit cz;ldh; vd;fpwJ.

tuFtpisAk; epykhf rPW}h; ,Ue;Js;sJ vd;Wk; mjd;tsh;r;rp epiyahf vUJfis tpl;L kpjpf;fr; nra;ahky; ,isNahh; fhyhy; kpjpj;njLj;j tufpid fld;

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thq;fpNahh;f;F nfhLj;jJg; Nghf kPjk; cs;sij grpj;j ghzh;fs; cz;ldh; vd;W FwpQ;rp epykf;fspd; czitg; gw;wpa Fwpg;G cs;sJ.

vUJ fhY} whm jpisQh; nfhd;w

rpy;tpis tufpdl Gy;nydf;Fg;ig

(Gwk;-327> gh.t.1-2)

Nkw;nrhd;d Kiwapd; %yk; tuF czthdhYk;> Ntl;ilahb kf;fs; gfph;e;J cz;ldh; vd;wg; ghjPL Kiwiag; gpd;gw;wp midtUk; xd;Wgl;L tho;e;jdh;.

ghjPL Kiw

cztpid kf;fs; midtUk; gfph;e;J cz;Zk; ghjPLKiw kl;Lky;yhJ gz;lkhw;WKiwiag; gw;wpaf; Fwpg;GfSk; ,yf;fpaq;fspy; ,lk;ngw;Ws;sd. rpyg;gjpfhuj;jpy; gyj;njhopy; nra;Nthh; Nrh;e;J xU ,lj;jpy; tho;e;J te;jdh; vd;w epiyiaf; fhzKbfpd;wJ.

,ul;ilf;fhg;gpaq;fspy; czT

,ul;ilf;fhg;gpaq;fshd rpyg;gjpfhuk; kw;Wk; kzpNkfiyapy; gynjhopy;fs; ,Ue;jjhfTk;> mj;njhopy; %yk; czTg; nghUl;fs; tpw;fg;gl;ld vd nra;jp cs;sJ.

rpyg;gjpfhuj;jpy; kf;fspd; czTg; nghUl;fshd ney;> fliy> nfhs;S Kjypa nghUl;fs; tpw;Fk; $ytPjp ,Ue;jJ vd;fpd;wJ.

ghy;tif njhpe;j gFjpg; gz;lnkhL

$yk;Ftpj;j $ytPjpAk;

(rpyk;G:5>22-23)

czTg; nghUl;fis kf;fs; gz;lkhw;W Kiw %yk; ngw;Wr; nrd;Ws;sdh;.

,J kl;Lky;yhJ czTKiwapy; cztpd;rpwg;igAk; me;j cztpid gpwh;f;F mspj;jpLk; tpUe;Njhk;gy; gz;igAk; fhzKbfpd;wJ.

xUth;f;F czTf; nfhLg;gJ xUth;f;F capiuf; nfhLg;gjw;Fr; rkk; vd;fpd;wJ.

cz;bf; nfhLj;Njhh; caph; nfhLj; NjhNu

(kzp.11.gh.t.96)

rpyg;gjpfhuj;jpy; NfhtyDk; fz;zfpAk; czT cz;L rpwpJNeuk; Xa;T vLj;jdh;.

cz;L ,dpJ ,Ue;j cah;Nguhsw;F

mk;nkd; jpiuaNyhL milf;fha; (rpyk;G.16>55-56)

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019, Periyar Univ. Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019, UGC No. 49042

,j;jF rpwg;Gkpf;f czT xUtUf;F ,y;yhj NghJ tWikr; $oy; cz;lhd fhyj;jpy; xUtupd; epiyg;gw;wp

Fbg;gpwg;G mopf;Fk; tpOg;gk; nfhy;Yk;

gpbj;j fy;tp ngUk;Gid tp^ck;

(kzp11 76-77)

Fbg;gpwg;G> fy;tp> xUthpd; ngUik vd midj;Jk; grp te;jhy; mthpd; rpwg;igNa nfLj;JtpLk; vd;fpd;wJ.

tpUe;J cgrupf;Fk; Kiw

tpUe;Njhk;gy; kl;Lkd;wp xUtUf;F cztspj;J cgrupf;Fk; gz;igAk; ,yf;fpaq;fs; vLj;Jiuf;fpd;wJ. jpUf;Fws; czT cgrupg;gtiu gw;wp Fwpg;gpLk;NghJ.

Nkhg;gf; FioAk; mzpr;rk; Kfk; jpupe;;J

Nehf;ff; FioAk; tpUe;J (Fws;-90)

mzpr;rk; G+thdJ Kfu;e;J ghu;j;jhNy thbtpLk;. mJNghy ehk; tpUe;jpdiu cgrupf;Fk; NghJ Kfk; rpwpJ NtWgl;lhYk; tpUe;jpdu;fspd; Kfk; thbtpLk; vdNt ,d;Kfj;Jld; tpUe;jpdiu cgrupf;Fk; gb mwpTWj;JfpwJ.

Vyhjp tpUe;jpdiu cgrupf;Fk; Kiw gw;wp

,d;nrhy; mshty; ,lk; ,dpJ csk; ahtu;f;Fk;

td;nrhy; fise;J------

------tpiue;J (Vyhjp-gh.7)

tpUe;jpdu;fis ,d;Kfj;Jld; tuNtw;W ,dpikahfg; Ngrp mtu;fs; cz;gjw;F czT> ,Uf;f ,Ug;gplk>; cLf;f cil nfhLj;J mtu;fis md;Gld; cgrupf;f Ntz;Lnkd Vyhjp $WfpwJ.

tpUe;Njhk;gy;

Kw;wpYk; Gjpjha; te;jth;fSf;F cz;z czT> cLj;j cil> ,Uf;f ,Ug;gplk; je;J Ngzpf;fhg;gJ tpUe;Njhk;gy; MFk;. ek; jkpoh; gz;ghl;by; ,J jiyr;rpwe;j mwk; MFk;.

njhy;fhg;gpak; tpUe;Njhk;giyg; gw;wp

tpUe;NjjhDk;

GJtJ fpoe;j ahg;gpd; Nkw;Nw (njhy;.nra;-540)

tpUe;J vd;gJ Kw;wpYk; Gjpjha; te;jtiu Ngzpf;fhg;gJ vd;gij typAWj;JfpwJ.

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,tw;iwg; gw;wp rpyg;gjpfhuk; Fwpg;gpLk;NghJ>

kwg;gUk; Nfz;ikNahL mwg;ghprhuKk;

tpUe;J Gwe;j&k; ngUe;jz; tho;f;ifAk;

(rpyk;G.2(gh.285-86)

mwnewp czh;e;j rhd;Nwhiu Mjhpj;Jg; Nghw;Wjy; tpUe;J vd;Wk;> jd;tPLj;Njb te;jth;fSf;F cz;Lf;nfhLh;J cgrhpj;J tpUe;J vd;fpd;wJ.

kzpNkfiy tpUe;Njhk;gy; gw;wp

kf;fs; Njth;vd ,Urhh;f;Fk;

xj;j Kbtpd; Xh; mwk; ciuf;Nfd;

grpg;gpzp jPh;j;jy; vd;Nw mtUk;

jtg;ngU ey;yhpk; rhw;wpdh; (kzp.12>gh.t.116-119)

grpjPh;j;jy; xd;Nw mwnewp vd;fpd;wJ.

NkYk;> ntw;wpNtw;if tpUe;Njhk;giyg; gw;wp

cz;bf;F moFtpUe;NjhL cz;ly; (ntw;wp Ntw;if gh.t.1)

tpUe;Njhk;gy; ,y;yj;jpw;F moF vd;fpd;wJ.

rpyg;gjpfhuk;> kzpNkfiyapy; czTKiw tpUe;Njhk;gy; gz;G> grpf;nfhLik> mKjr;Rugp rpwg;G> cotpd; rpwg;G vd midj;Jk; ,lk;ngw;Ws;sJ Fwpg;gplj;jf;fJ.

Kbghf

,d;iwa r%fk; Jhpj czT vd;w Kiwiag; gpd;gw;wp clypy; NfLfis cz;lhf;fpf; nfhs;tJld; gztpuaKk; Vw;gLj;jpf; nfhs;fpd;wdh;. rj;jhd rhptpfpj czT cz;lhy; kf;fs; mf;fhyj;;jpy; ePz;l neLq;fhyk; tho;e;J te;jdh;. vdNT rhpahd rhptpfpj czit ,f;fhy kf;fs; cz;L ePz;l MAs; ngw Ntz;Lk; gpwh;f;F grp vd;W xUth; jd;idj; Njb te;jhy; czT toq;fp mth;fSf;F kfpo;r;rpia Vw;gLj;jpj;ju Ntz;Lk; vd;w mwf;fUj;ij typAWj;Jtjhf ,ul;ilf; fhg;gpaq;fs; jpfo;e;Js;sd.

ghh;it E}y;fs;

1. =yl;Rkp - Ik;ngUq;fhg;gpaq;fspy; jkpoh; tho;tpay; 2. ng.khijad; - rq;ff;fhy ,df;FO rKjhaKk; muR cUthf;fKk; 3. Qh.khzpf;fthrfd; - rpyg;gjpfhuk; njspTiu 4. khzpf;fthrfd; - kzpNkfiy njspTiu 5. jpUf;Fws; - r.Nt.Rg;gpukzpak;

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g.fhe;jp Kidth;gl;l Ma;thsh; jkpo;j;Jiw nghpahh; gy;fiyf;fofk; Nryk; - 636 011 [email protected] 9843299241 khdpltpay; Nehf;fpy; rq;f ,yf;fpa Ky;iyj; jpizAs; czT gz;ghl;L tpOkpaq;fs;

gz;ghL vd;gJ gue;j nghUSld; gad;gLj;jg;gLk; xUnrhy;. Mq;fpyj;jpy; Culture(fy;r;rh;) vd;Dk; nrhy;Yf;F ,izahd nghUspy; ,r;nrhy; jkpopy; gad;gLj;jg;gLfpwJ. fyhr;rhuk; vd;w nrhy;Yk; gz;ghl;Lf;F xj;j nrhy;yhfg; gad;gLj;jg;gLfpwJ. ,J nghJthf kdpj nraw;ghl;Lf; Nfhyq;fisAk;> mj;jifa nraw;ghLfSf;Fhpa rpwg;Gj; jd;ikfisAk; Kf;fpaj;Jtj;ijAk; nfhLf;Fk; FwPapl;L mikg;Gf;fisAk; Fwpf;fpd;wJ. gz;ghlhdJ ,ir> ,yf;fpak;> r%fk;> rkak;> tho;f;ifKiw> czT> Xtpak;> rpw;gk;> ehlfk;> njhopy;fs; Nghd;w vz;zw;w Efh;nghUl;fs; $Wfis kl;Lk; milahsk; fhz;fpwJ vd;fpd;wdh; mwpQh;fs;. Mdhy; khdpltpayhsh;fs; gz;ghL vd;gJ Efh;nghUl;fis kl;Lky;yhJ mtw;iw cUthf;FtdTk;> mtw;wpw;Fg; nghUs; kw;Wk; nfhLg;gJkhd topKiwfisAk; mg;nghUs; kw;Wk; topKiwfspy; nghjpe;Js;s r%fj;njhlh;Gfs;> nray;Kiwfs; vd;gtw;iwAk; Fwpg;gjhff; $Wfpd;wdh;. mth;fisg; nghUj;jtiu gz;ghL vd;gJ fiy> mwptpay;> newpKiwfs; Nghd;w kf;fspd; tho;tpaiy xl;Lnkhj;jkhff; nfhz;bUg;gjhFk;.

r%fk;> rkak;> czT> nghUshjhuk; Nghd;w midj;Jf; $WfisAk; cs;slf;fpa gz;ghl;L khDl Ma;Tf;fsj;jpy; gz;ghl;bd; kpfr;rpwpa myfhf czT gz;ghl;Lf; $W fUjg;gLfpwJ. gz;ghl;Lf; $Wgw;wp “fw;Wzh;e;j elj;ij KiwahdhYk; rhp> cw;gj;jp nra;ag;gl;l gad;gL nghUshdhYk; rhp> mjid ve;j msTf;Ff; Fiwj;Jf; fhzKbANkh me;j mstpw;Ff; Fiwj;Jf; fhzf; $ba xd;Nw gz;ghl;Lf;$W MFk;” vd;ghh; Nahgy; (Adamson E.Hoebal, Man in Primltive World, p.499) mt;tifapy; czT gz;ghl;bid mtw;wpd; njhopy;El;g gz;Gfspd; mbg;gilapy; ghh;f;Fk; NghJ czT Nrfhpj;jy;> czT cw;gj;jp Mfpa ,U epiyfspy; tifg;gLj;jyhk;.

“xU gz;ghl;bd; gbkyh;r;rpapd; jd;ikia kjpg;gpl Ntz;Lkhdhy; mJ cyfshtpa gz;ghl;bd; gbkyh;r;rpapd; nghJepiyapy; vt;tplj;jpy; cs;sJ vd;w kjpg;gPl;ilAk; (nghJepiyg; gbkyh;r;rp)> mLj;J mg;gz;ghL mjDila Rw;Wr;#oYf;Nfw;g tsh;j;njLj;jf; nfhz;l jdpj;Jtkhd gbkyh;r;rp epiyapd;

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kjpg;gPl;ilAk; (jdpepiyg; gbkyh;r;rp) xUq;fpizj;J mg;gz;ghl;bd; gbkyh;r;rpia mWjpapl Ntz;Lk;.”(gf;jtjry ghujp>khdpltpay; Nfhl;ghLfs;>g.45) mt;tifapy; cyfe;jOtpa Mjp Kiwahf fUjg;gl;l Ntl;ilahb czT Nrfhpf;Fk; ,df;FO tho;T nghJepiyg; gbkyh;r;rpapy; xw;Wik ,Ug;gpDk; Ntl;ilahLk; Kiw> fUtpfs; vd;Dk; jdpepiyapy; mit khWgLfpd;wd.

“gfph;e;Jz;Zk; tof;fk; nfhz;l Ntlh; Fwth; Kjyhd FO kf;fs; Ntypfshy; #og;gl;l rPW}h;fspy;> Fbirfspy; tho;e;jhh;fs;. Fwpg;ghf tpy;> mk;G> Nty; Kjyhd Ntl;ilf; fUtpfisf; nfhz;L Ntl;ilahly;. Mepiuf; fth;jy;> Mwiyj;jy; Kjypa czT Nrfhpf;Fk; Kiwfisf; ifahz;l Ntlh;fs; Vida Fwth;> Mah; Nghy tuF> jpid> Itd tptrhaj;jpw;F khwpajhfj; njhpatpy;iy.”(uh[; nfsjkd;> ghl;Lk;; njhifAk; njhy;fhg;gpaKk; jkpo;r; r%f cUthf;fKk;> g.114) vd;Dk; uh[; nfsjkdpd; $w;Wg;gb Ky;iy epy r%fj;ijr; rhh;e;j kf;fs; czT rhh;e;j epiyapy; ,Utifahd mjhtJ Ntlh;fs; czT Nrfhpg;gpYk; Mah; Kjyhd kf;fs; czT cw;gj;jpapYk;

“Ky;iyg; gFjpapy; fhy;eil tsh;g;Gk; Gd;nra; Ntshz;ikAk; njhopyhf ,Ue;jd. ghy;> Nkhh;> japh;> nea;> jpiz> tuF> nfhs;> mtiu> fhy;eil ,iwr;rp> Ntl;ilg; nghUl;fs; Kjypad ,g;gFjp kf;fspd; czTg; nghUl;fshf ,Ue;jd”.(fzpad; ghyd;>goe;jkpo;r; rKjhaKk; tuyhWk;> g.246) ,j;jifa gz;ghl;L tpOkpaq;fspd; JizNahL rq;f ,yf;fpa Ky;iy epyr;r%fj;jpd; gz;ghl;by; xd;whd czT Kiwfis khdpltpay; Nehf;fpy; Ma;tJ ,d;wpaikahfpwJ.

Ky;iyj;jpizAs; czT Nrfhpj;jy;

Ntl;ilahb czT Nrfhpf;Fk; ,df;FO tho;tpy; Nrfhpj;jy; (Gathering) kpf Kf;fpakhdjhFk;. “Ntl;ilahLjy;> kPd;gpbj;jy;> fhl;by;fpilf;Fk; fha;fdpfs;> nfhl;il tiffs;> Njd;> gpw cz;Zk; nghUs;fisr; Nrfhpj;jy;> kug;gl;ilfs;>ehh;> kug;nghUl;fs; Nghd;wtw;iwr; Nrfhpj;Jkw;w kf;fSf;F nfhLj;J mth;fsplkpUe;J Njitahd nghUl;fisg;ngWjy; Mfpait %yk; czTj; Njitfis gz;ghl;L khdpltpay;> g.464) ngUk;ghYk; ,jidg; ngz;fNs nra;jdh;. vdpDk; fpoq;ffo;jy;> Njdpioj;jy; Mfpatw;wpy; Mz;fSq;$l gq;Nfw;wdh; vd;gijg; ghly;fs; %yk; mwpa KbfpwJ.

Kd;wpy; rpWepiw ePh;fz;L cz;Zk; Gd;Gyk; joP,a nghiwKjy; rpWFbj;

jpizfs; cz;l njwpNfhy; kwth; rpirj;j tpy;yh; Ntl;lk; Nghfp Ky;iyg; glg;igg; Gy;tha; nfz;Lk; (mfk;.284>6-10) Ky;iy epyQ;#o;e;j Fd;wpd; mbthuj;jpy; cs;s rpw;W}hpy;> njwpj;J va;Ak; mk;gpidAk; mOj;J fl;ba ehzAila tpy;iyAk; cila kwth;fs; jpizf;nfhz;L rikj;j fs;spid cz;L> Ntl;ilNkw; nrd;W Ky;iy epyj;Njhl;lj;jpy; khid mWj;Jj; jpd;gh;.

cLk;G nfhyPa thpEzy; mfo;e;J neLq; Nfhl;g; Gw;wj;J 1-3) vd;Dk; ew;wpid ghlypy; cLk;gpidf; nfhd;Wk;> thpj;j jtisapid mfo;e;J vLj;Jk; Gw;Wfspy; ciwe;Js;s mk;G> ftz;> tiy>fz;zp Kjypa fUtpfSld; Ntl;il ehapd; cjtpAld; fhLfspYk; kiyfspYk; ahUf;Fk; ghjpg;gpy;yhky; Ntl;ilahbdh;. fhLgL nghUl;fisr; Nrfhpj;J cz;ldh;. ,th;fSila Majq;fspy; tpy; Kjd;ikahd ,lk;ngw;wpUe;jjhy; ,th;fisg; Gyth;fs; tpy;Nyhh; coth; vd;W Fwpg;gpl;ldh;.” (gf;jtjry ghujp> ,yf;fpa khdpltpay;> g.56). ,j;jifa Ntl;ilahb czT Nrfhpj;j epiyapypUe;J Ntl;ilahb czT cw;gj;jp nra;j gz;ghl;L gbepiyapidAk; ,izj;J Muha Ntz;bajhfpwJ.

Ntl;ilahb czT cw;gj;jp nra;j ,j;jifa epiyapdh; vspa Ntshz;ik nra;a Kw;gl;ldh;.MapDk;> Ntl;ilj; njhopiyf; iftiltpy;iy. mth;fs; ,l;l gaph;fisf; fhf;fNt fhl;L tpyq;ffis Ntl;ilahbdh;. Ntl;il vd;Dk; epiyapypUe;J khwp Ntshz;ikiaf; fhg;gjw;fhd Ntl;ilahf khwpa r%f #oiyf; fhzKbfpwJ.

rpWjiyj; JUtpd; gOg;GcW tpisjaph;

,ijg;Gd tufpd; mitg;Gkhz; mhprpNahL

Fhh;tha;j;J xope;j

Nrjhd; ntz;nza; ntk;GWj;J cUf (mfk;.394>2-6)

rpwpa jiyapidAila nrk;kwpahl;bdJ gOg;G epwk; tha;e;j Kw;wpa japiu ciy ePuhf;fpg; GJf; nfhy;yapy; tpise;j ed;F Fw;wpa tufpdJ mhprpia mjpw;Nghl;L> kio kpFjpahf nga;jikahy; Gw;wpypUe;J ntspte;J mope;j

jpidiaf; fth;e;Jz;L mfg;gl;l fhdf;Nfhopia neUg;gpypl;Lr; Rl;l ,iwr;rpAld; Rl;l Muy; kPidAk; ghzh; cz;lik (Gwk;.320). Ntl;il rpWth; nfhzh;e;j cLk;gpd; jir nga;jJ rikf;fg;ngw;w japNuhL $ba $opidg; ghzUf;F cz;z nfhLj;jy; (Gwk;.326). rpWjpidia cz;ztUk; Gwh> ,jy; Kjyhd gwitfisg; gpbj;Jr; rikj;jw;f ,ayhjgb nghOJ kiwe;J tpl;ljhy; ghzh;fSf;F Rl;l Kay;fwp jUjy; (Gwk;.319). gwitfspd; Cidj; jpd;W Gyhy; ehw;wk; ehWfpd;w nky;ypa thapidAk; nts;spa gw;fisAk; cila Ntl;Lth;fspd; tpUg;gj;jpw;F chpa Jizahfpa rpWth;fs;(Gwk;.324).

Ky;iyj;jpizAs; czT cw;gj;jp

GwT> td;Gyk;> Ky;iyepyk; vd;w nrhw;fshy; Fwpf;fg;gl;l thdk; ghh;j;j G+kp gug;gpy; fhy;eilfis Nka;j;Jg; ghJfhj;J mtw;wpypUe;J ngwg;gl;l ghy; nghUl;fis cz;Lk; gz;lkhw;Wr; nra;Jk; tho;e;j Fbapdh; Nfhtyh;> Mah;> mz;lh;> ,ilah; vd;w nrhw;fshy; Fwpf;fg;gl;lhh;fs;. “fhy;eil rhh;e;jnjU tho;f;if xUGwk; ,Uf;f> td;Gyq;fspy;> nrk;kz;epyq;fspy;> nfhy;iy epyq;fspy; kioia ek;gpNa tuF> mtiu> vs;> nfhs;> gaW ttrhaj;ij Nks;nfhz;l kw;nwhu tho;f;ifAk;

,aq;fpf;nfhz;bUe;jJ. fhdf; Fwth; Fbapd; kiyr;rhuy;fspy; vhpj;J cz;lhf;fp tpistpj;J tpl;Lg; gpd;dh; mjid tpLj;J NtW Gjpa Gdq;fis vhpj;J cz;lhf;fpj; jpid> Itd tptrhak; nra;jJ Nghy Ky;iy epyj;ijr; Nrh;e;j coth;fs; ,lg;ngah;r;rp tptrha Kiwiag; gpd;gw;wtpy;iy.” (uh[; nfsjkd;> ghl;Lk;; njhifAk; njhy;fhg;gpaKk; jkpo;r; r%f cUthf;fKk;> g.142).

NgUiu jiy,a ngUk;Gyd; itfiw

Vh;,lk; gLj;j ,UkWg; G+opg;

Gwkhw ngw;w G+ty;

Cd;fpopj; jd;d nrQ;Rty; nelq;rhy;

tpj;jpa kUq;fpd; tpijgy ehwp (mfk;.194)

Vd;Dk; mfehD}w;W ghly; xU ehs; ,utpy; ngUkio nga;jJ. ed;whfg; Gyh;e;j fhiyg; nghOjpy; vy;NyhUk; jk; jk; epyq;fspy; Vh; G+l;b cOjdh;. me;jr; nrk;kz; epyj;Jg; GOjp fPo;Nkyhf khwpLkhW cOjdh;. Vh; cOj gpd;> gpse;j nry;yg;gl;l nrk;kz;> nre;epwkhd Cidf; fpopj;Jr; nrd;wJ Nghy; Njhd;wpaJ. mq;F tuF tpijf;fg;gl;lJ. gy tpijfs; Kisj;j vOe;jd. Nfhk;Gila Xiyf; Filiaj; jiyapy; ftpo;j;Jf; nfhz;l nfhy;iy coth;fs;> giwia Kof;fp xypia vOg;gpf; fisf; nfhl;bdhy; fisapidg; gwpj;Jg; Gdj;jpidj; J}a;ik nra;jdh;.

,df;FOr; rKjha vr;rq;fisj; jhq;fpa rPW}h; kd;dh;fspd; epyg;gFjpapd; ,ay;ig ciuf;Fk; ghlnyhd;W>

fUq;fhy; tuNfapUq; fjph;j; jpizNa

rpWnfhbf; nfhs;Ns nghwpfps utiunah

be;ehd; fy;y JzhT kpy;iy (Gwk;.335)

vd;Dk; GwehD}w;W ghlypd; top tuF> jpid> nfhs;> mtiu vdk; czT jhdpaq;fis mr;rKjhak; cw;gj;jp nra;J czT Njitapidg; G+h;j;jp nra;jij mwpaKbfpaJ. tuF tpisAk; epykha;r; rPW}h; fhl;lg;gl;Ls;sJ (Gwk;.21>322). tuF rq;f ,yf;fpaj;jpy; Ky;iy epy tpisnghUshf fhl;lg;gl;Ls;sJ. ,ijg; GwehD}w;wpd; rPW}h;kd;dh; gw;wpa ty;yhz; ky;iy> %jpd; Ky;iyg; ghly;fs; fhl;Lfpd;wd.

Kspjaph; gpire;j fhe;js; nky;tpuy;

fOTW fypq;fk; fohmJ cB,f;

Ftis cz;fz; Fa;g;Gif fkoj;

jhd;Joe;J ml;l jPk;Gspg; ghfh;

,dpJvdf; fztd; cz;lypd;

Ez;zpjpd; kfpo;e;jd;W xz;Zjy; KfNd (FWe;.167)

Kw;wpa japiuf; fhe;js; kyh; Nghd;w jd; tpuy;fshy; gpirfpwhs;. clNd tpuiyj; jd; Milapy; Jilj;Jf; nfhz;L mijj; JitahkNy> Gspf;Fok;G itj;Jj; jhspf;fpwhs;.

ML Nka;j;Jg; guhkhpg;gth;fs; md;W nghJthf ,ilkfd;> ,ilad; vd;whh;fs;. ,th;fs; jq;fs; Ml;bd; ghiyf; fwe;J te;J czTf;F khw;whf tpw;w epfo;it

gwpAilf; ifah; kwpapdj;J xopa

ghnyhL te;J $nohL ngaUk;

MLil ,ilkfd; nrd;dpr; (FWe;.221)

FWe;njhif tpthpf;fpwJ.

“Ntshz;ikf;Ff; fhy;eilfisg; gad;gLj;jpaJk;> Nkl;Lepyg;gug;gpy; NgusT Ntshz;ik nra;jJk; Ky;iyj;jpizapy; ehk; Vw;nfdNt ghh;j;jgb je;ijahjpf;fj;ijf; nfhz;L tUk; rf;fpfshf tpsq;fpd. ,Uj;jy; vd;gJ ,e;epiyapy; caph;tho;jy; vd;D Mfptpl;lJ. Cz;ikahfNt ,Uj;jYf;fg; Gjpa nghUSk; Gjpa Kf;fpaj;JtKk; ,g;NghJ Vw;gl;lJ. Ntshz;ik nra;tjw;fhff; FbapUg;gpy; jq;fpapUe;j epiy Ngha; fztDila topfhl;Ljy;gb ngz; ,g;nghOJ mq;Nf jq;fpapUf;Fk; epiy Vw;gl;lJ.” (fhh;j;jpNfR rptjk;gp> gz;ilj; jkpo;r; r%fk; tuyhw;Wg; Ghpjiy Nehf;fp> g.171)

cyfshtpa epiyapy; ghh;f;Fk;NghJ ve;j xU r%fKk; jdpj;j xU czthjhu Kiwia kl;Lk; rhh;e;J tho;tjpy;iy. epiyahdnjhU fpuhk tho;it Vw;Wf;nfhz;l gpd;dUq;$l vz;zw;w r%fq;fs; Ntl;ilahLjy;> kPd;gpbj;jy;> czT Nrfhpj;jy; Kjyhd gioa czthjhu Kiwfis tpl;Ltplhky; Gjpa Mjhuq;fisj; Njl Kw;gl;ldh;.

gaphpLjy; vd;Dk; xU cw;gj;jp Gul;rp Vw;gl;lNghJ gaphpLjYld; fhy;eilfspd; gad;ghLk; czug;gl;lJ. mjdhy; fhy;eil tsh;g;G cUthdJ. tptrhaj;jpw;fhd

Kaw;rpapy; Gjpa njhopw;fUtpfs; Vw;glyhapd. jhdpaq;fisg; ghJfhf;Fk; mwpTk; rpy vspa KiwfSk; Vw;gl;ld. ,jdhy; xU epiyahd FbapUg;ig Vw;gLj;jp mq;F thOk; KiwAk; cUthdJ. nghUl;fspd; vz;zpf;if ngUfg; ngUf Xhplj;jpy; tho Ntz;b fl;lhak; Vw;gl;lJ. ,j;jifa gz;ghl;L tpOkpaq;fspd; JizNahL rq;f ,yf;fpa Ky;iy epyr;r%fj;jpd; gz;ghl;by; xd;whd czT Kiwfs; Nrfhpj;jy;> cw;gj;jp nra;jy; vd;Dk; ,Uepiyfspy; rpwg;GWfpd;wd.

ghh;it E}y;fs;

Adamson E.Hoebal, Man in Primltive World, Hill Book Company, New York (1949)

fzpad; ghyd;>goe;jkpo;r; rKjhaKk; tuyhWk;> vjph; ntspaPL(2016)

fhh;j;jpNfR rptjk;gp> gz;ilj; jkpo;r; r%fk; tuyhw;Wg; Ghpjiy Nehf;fp> kf;fs; ntspaPL(2003)

gf;jtjry ghujp> ,yf;fpa khdpltpay;> milahsk;(2012)

gf;jtjry ghujp> gz;ghl;L khdpltpay;> nka;ag;gd; gjpg;gfk;(2009)

gf;jtjry ghujp>khdpltpay; Nfhl;ghLfs;> milahsk; (2012)

uh[; nfsjkd;> ghl;Lk;; njhifAk; njhy;fhg;gpaKk; jkpo;r; r%f cUthf;fKk;> jkpopdp gjpg;gfk;

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ. <363-369> Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019. UGC No. 49042

kh.fNzrd; Kidtu;gl;l Ma;thsu; jkpo;j;Jiw ngupahu; gy;fiyf;fofk; Nryk; - 636 011 E-mail: [email protected]

jpuhtplH gz;ghl;by; jhdpa fiyr;nrhw;fSk; czTKiwAk;

kdpjd; jd; czT> cil> ,Ug;gplj;ij ,aw;ifg; nghUl;fisf; nfhz;Nl mikj;Jf; nfhz;lhd;. mjhtJ> tpyq;Ffisg; Nghd;W czT cz;lYk;> ,d;gk; Ja;j;jYNk Mjpkdpjdpd; nrayhf ,Ue;jJ. gpd;dH Xuplj;jpy; fpilj;j czT mw;Wg;Nghd epiyapy; cztpid cz;l gpwF vQ;rpa cztpidr; Nrfupf;fj; njhlq;fpdhd;. Nrfupj;j czTk; jPHe;j epiyapy; mtw;iw cw;gj;jpr; nra;aj; njhlq;fpdhd;. mg;NghJ jhd; kdpjdpd; ehfupf KiwAk; Njhd;wpaJ vdyhk;. czT vd;gJ gw;wpg; GwehD}W> ‘‘czT vdg;gLtJ epyj;NjhL ePNu” (Gwk;.18). mjhtJ ,t;Tyfpy; kdpjd; ,aw;ifNahL NrHe;J tho Muk;gpj;jg; gpwF czT vd;gJ xU ehfupfkile;j gz;ghl;il ntspg;gLj;Jk; xU Kf;fpa mq;fkhFk; vd;gjid mwpayhk;. fiyr;nrhw;fs; fiyr;nrhy; vd;gJ> VjhtJ xU mwpTj;Jiwapy; gad;glf;$ba rpwg;Gr; nrhw;nwhFjpiaf; Fwpf;Fk;. xt;nthU Jiwf;Fs;Sk; xU fiyr;nrhy;Yf;F xd;W my;yJ mjw;F Nkw;gl;l Fwpg;ghd nghUs;fs; ,Uf;ff;$Lk;. ,it nghJ tof;fpy; cs;s nghUs;fNshL xj;jpUf;f Ntz;baJ ,y;iy. xU Fwpg;gpl;l Jiw Fwpg;gplj;jf;f fhyk; gapyg;gl;L tUk;NghJ mj;Jiwapy; fhzg;gLk; ,j;ijifa rpwg;Gr; nrhw;fs; nrwpthd nghUis czHj;Jtdthf tsHr;rpailfpd;wd. ,t;thwhd rpwg;Gr; nrhw;nwhFjpapd; ngWkjp xt;nthU nrhy;ypYk; xU Fwpg;gpl;l msT jftiyg; nghjpj;J itj;jpUg;gjpy; jq;fpAs;sJ. fiyr;nrhy; vd;gJ nrhw;rpf;fdj;NjhL> nghUspy; Moj;ijAk;> Jy;ypaj; jd;ikiaAk; ngWtjw;fhd xU topKiwAk; MFk;. ,jdhy;> xU JiwrhHe;j ty;YdHfs; jq;fspilNa mj;JiwrhH tplaq;fisr; RUf;fkhfTk;> Jy;ypakhfTk; gupkhwpf; nfhs;tjw;Ff; fiyr;nrhw;fs; gaDs;sitahf mikfpd;wd. ,jd; tiffshd njhopy; El;gk;> Gs;sp tpgutpay;> mikg;gpay;> jhtutpay;> Ntjpg;nghUspay;> Ntshz;ik> kz;zpak;> Ntjpapay;> fzpjk;> ,aw;gpay;> tpyq;fpay; ,ay;fs; (Ology)> mYtyfk;> fzpg;nghwp> ,izak;> gpizak;> ce;Jtz;b> xg;Gikapay; gwg;gpay;> epjpapay;> Gtpapay;> rl;lk;> clypay;> kpd;dpay;> cstpay;> Nghd;w gy tiffs; cs;sd. mtw;wpy; jhtutpay; njhlHghd fiyr;nrhw;fisj; jpuhtplHfs; gad;gLj;jpAs;sikia mwpag;gLk;.

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ. <370-375> Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019. UGC No. 49042

jhdpaf; fiyr;nrhw;fs;

kdpjDf;F ,d;wpaikahj czthfg; gad;gLj;jf; $ba nghUl;fis Kjw;$yk; vdf;$WtH. mitahtd> ney;> Gy;> tuF> jpid> rhik> ,Wf;F> Jtiu> ,uhfp vd;gd. ,t;tiff; $yj;jpy; tuF> rhik> Nfo;tuF> fk;G> Nrhsk;> jpid Nghd;w rpWj;jhdpa czTfisj;jpuhtplHfs; gad;gLj;jpa nrhw;fshf fPo;f;fz;lthW tupirg;gLj;jg;gLfpwJ.

fk;G jkpo; - fk;G> fjk;gk;> fk;gpd;> ftiy> Fs;sd; fk;G> rpahkhfk;> nre;jis> nre;jio> nrd;dhy;> ePyhuk; fd;dlk; - Sajjal> Sajjalhullu> Bilikorbahullu (ಜ죍, ಜ죍 ಹಲ್ಲು , ಬಿ좿咾ರ್ಬಾಲ್ಲು ) njYq;F - Gantelu, Peddaganti, Nakkakorra (గం籇졁, ꡆదగం簿, న呍క కోర)

kiyahsk; - Kampam, Mattari (കംപം, മട്ടാരി) Nfo;tuF jkpo; - Nfo;tuF> MRuk;> Mupak;> ,uj;juhrp> ,uhfp ,uhrpfk;> ,uhrpif> cfhe;jtuF> fntkhupfk;> Fuf;fd; FWf;fz;> $o;tuF> Nfg;ig> NftH> NftU> NfT> NfTuh> NfTU> er;rpdp> eQ;rpdp> gQ;re;jhq;fp> %fp> thj;JGy; fd;dlk; - Ambaliraagi, Raagi, Raagihittu (ಅಂಬಿ삾삾岿, 삾岿, 삾岿ಟ್ಟು ) njYq;F - Cholu, Peddaraagulu, Ponassa, Raagulu, Sodi, Tharnidelu, Thaviddu (桋졁, ꡆడరాగ屁졁, ꡊనన స్సా , రా屁졁, 萿, 鐾ర్నన 葆졍, త퐿ద్డు) kiyahsk; - Kora, Muthaari, Raagi, Tsjettipulli (കകാര, മുതാകരി, റാഗി, ചെറ്റ്ട്ട്ടിപുല്ലി) JS - Raagi

rhik - rpWrhik> ngUQ;rhik rpWrhik jkpo; - rhik> mf;fpdpfUg;ig> fhl;Lf;fj;Njhjpfk;> rhd;tk;> rhthd;> jl;rzgj;jpup> jl;rzg;Gy;> ney;Yg;Gy;> Gw;rhik> ypF. fd;dlk; - BiliSaame, Chamaluhullu, Saka, Shaame (ಬಿ좿볇ಮ್, 梾ಮಲ್ಲಲ್ಲು , 咾, �ಮ್)

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ. <370-375> Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019. UGC No. 49042

njYq;F - Gangasamulu, Nallachamalu, Nallashaama, Nallashaamalu (గంగస్స롁졁, నల్లా చామ졁, నల్లా �మ, నల�మ졁졁)

kiyahsk; - KurenPullu (കുചരꅍുപ ല്ലു) ngUQ;rhik jkpo; - rhik> muF> fl;lfid> fhfq;F> fhilfz;zp> gdptuFrhik. fd;dlk; - Baragu, Bilibaragu, Kari baragu, Save, Vareeka (ಬ삾峁, ಬಿ좿ಬ삾峁, ಕ삿 ರ್ಬ상峁, 퓍, ವೈ삿咾) njYq;F - Barigalu, Varagalu, Worga Nrhsk; jkpo; - Nrhsk;> myd;fhuNrhsk;> ,Wf;F> ,Wq;Fr;Nrhsk;> fhf;fhr;Nrusk;> rPdf;fk;G> #f;Fk ghrpfk;> nrhd;dy;> nrhd;it> Nrhdy;> Nrhsd;> Nrhok;> jl;ilahjPfk;> jpj;jpg;Gr;Nrhsk;> J}guk;> Njtjhdpak;> ehl;Lr;Nrhsk;> new;Nrhsk;> Ngufk;> ahtehyk;> ahtehsk;. fd;dlk; - BiliJola, EnegaarJola, Jola, Kempujola, Neerjola, Ogarujola, Sakrejola (ಬಿ좿ಜೋ좾, ಎꃆಗಜೋಾ좾, ಜೋ좾, ಕಂಪ烁좾, ನೋಜೋಾ좾, ಓಗ烁ಾ좾, ಸಕೆ ಜ좾) njYq;F - Bondajanu, GiddaJonna, Janu, Jonna, Jonnalu, Kondajanu, Pachhajonna ,Raamdithaiambraatu, Thellajanu, Thellajanu (బం萾జాꁁ, 尿ద灊ద న్నన , జాన్, 灋న్నన , 灋న్నన 졁, కండజꁁ, పంచ灊న్నన , రామ్డు遈బ్రరా籁, 遇ల్లా జꁁ, 遇ల్లా జꁁ)

kiyahsk; - Chavela, Chonnal(ഛചെല, ചഛാന്നല്) JS - Jola jpid jkpo; - jpiz> mq;Fr;Nahjdk;> mr;rpj;jpid> mjprhuehrdp> mUtp> miyj;jprk;> ,k;gp> ,ub> ,Utp> ,wb> cl;lzk;> cUg;gk;> vdk;> Vdk;> Vdy;> Vyd;> ff;fhuk;> fq;F> fq;FH> fUj;jpid> fhl;Lj;jpid> fhdftpUj;jp> fhw;nrgk;> Fuy;> FWe;jpid> nfhuyp> rfj;jpuk;> rPdhj;jhdpak;> rpj;jpuj; jz;Lyk;> Rtw;fG\;gk;> #jj;ijnge;jk; gz;zp> nrakhfk;> nrOikg;gpwp> irtq;fk;> jpl;b> jpiz> jpUl;b> Njtjhehkhup> eupj;jpiz> epupak;> ghz;LNghrdk;> ige;jpiz> Nghe;Jfhjpid> kfhG\;gk;> kQ;rs; jpiz> Krpj;jpid> tay;jpid> thuYfe;NjtjhU> nts;isj;jpid

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fd;dlk; - Aarike, Kaangoakki, Naoni, Navane, Priyangu, Priyanguthene, TheneGida (ಆ새, 咾ಂ峊풾咿, ನಾವೊನ, ನವꃆ, ಪ್ರೆ 벂ಗ峁, ಪ್ರೆ ಯಂ峁ು 铆ꃆ, 铆ꃆ岿ದ) njYq;F - Kanguni, Konalu, Kora (呍ం屁ꀿ, కోన졂, కోర)

kiyahsk; - Navana, Tauna(നൊന, തൗണ) tuF jkpo; - fhdfj;jp> $ud;Gy;> nfthIak;> Nfhj;jpuk;> Nfhj;jputjk;> Nfhj;jputk;> Nfhuj;J}uk;> rl;rkk;> re;jpuhfpfk;> re;jpuhfpftuprp> rkUlr;rptuk;> rhik> rhthd;> Njhj;jputk;> ehj;jpNahuk;> gPr;rk;> gdptuF> gaw;wq;F> Gj;jfk;> Gdy;> khrr;rpj;jpuk;> Kdpgfh> tuT> thgpjk;. fd;dlk; - Aaraka, Arike, Haaraka, Haarakaakki, Haarakahullu, Haarike (ಆರಕ, ಅ삿响, ಹರಕ, ಹರಕ咿ಿ , ಹರಕಲ್ಲು , 새ಕ) njYq;F - Allu, Alu, ArigeChettu, Arikalu, Arike, Aruga, Asakalu, Kiraruga, Nalea, Niraauga (అ졁ా, అ졁, అర్న屇框籁ు, అర్న呁졂, అర్న呇, అరాా , అస్సక 呁졁, 吿쁁쁋గ, నలయ, ꁀరా푁గ) NkYk;> czT Njitia kdpj ,dk; xt;nthU fhyf;fl;lj;jpYk; GJg;gpj;Jf; nfhz;Nl nry;fpd;wdH. Mdhy; mr;#oypy; czTg; gof;fk; Kiwahdjh (jukhdjh) vd;gJ jhd; mwpah. mt;tifapy; jpuhtplHfs; (jkpo;> kiyahsk;> fd;dlk;> njYq;F> JS) jhdpa czT gof;f tof;fq;fis vt;thW filgpbj;jhHfs; vd;gij fPo;fz;lthW mwpayhk;.

jpid FwpQ;rpepy kf;fspd; Kf;fpa czTj; jpid MFk;. rpWjpid kynuhL tpiu, (jpUKUF.6:218) mjhtJ> kz;zpapy; fpilf;Fk; jpid muprpahy; nra;j gpug;guprpia kyHfSld; tputp> KUfDf;F jpUtpohf; nfhz;lhLk; epfo;itf; Fwpg;gpLfpwJ. NkYk; FwpQ;rp epy czthf> ed;dDf;Fupa rt;thJ kiyapd; mbthuj;jpy; ,Ue;j rpw;W}Hfspy; tho;e;j kf;fs; jpidr; Nrhw;iwAk; nea;apy; nte;j ,iwr;rpiaAk; cz;ldH. mij tpUe;jpdUf;Fk; nfhLj;jdH. ,jid> g&cf;Fiw nghope;j nea;f;fz; NthtnahL

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ. <370-375> Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019. UGC No. 49042

FUcf;fz; ,wbg; nghk;ky; ngWFtpH (kiy.168-169) vd;W $WfpwhH.

,j;jpidapid kf;fs; gapupLk; NghJ rpy ek;gpf;iffisAk; filgpbj;Js;sdH. mwky;yhjtw;iwr; nra;jhy; jpidf;fjpHfs; tskhdjhfj; Njhd;wh vd;W nra;Ak; njhopiy nja;tkhfg; Nghw;Wfpd;wdH. NkYk; jpizg;Gdq;fhf;Fk; njhopiyg; ngz;fSk; nra;Js;sdH.

Fk;khak; (GOf;F)

Fk;khak; vd;gJ ,d;iwa tof;fpy; Fk;kpahzk; vd;W miof;fg;gLfpwJ. mjhtJ Fioar; rikj;j gUg;gpidf; nfhz;L ,jid Mf;FtH. Fk;khak; my;yJ gapw;Wg; nghq;fy; kpf Kf;fpa czthfj; jpfo;e;jJ. Fk;khaj;ijg; gw;wpKjd; Kjypy; mk;ghrKj;jpuk; fy;ntl;by; fhzg;gLfpwJ. ,f;fy;ntl;L tuFzghz;bad; fhyj;jJ (10tJ E}) Fk;khak; gapw;W Nghdfk; vd;Wk; miof;fg;gl;lijj; jpUg;igq;fpspf; fy;ntl;L tpsf;FfpwJ|| vd;gij Nr.ekrpthak; jdJ E}ypy; Fwpg;gpLfpwhH. NkYk;>

‘‘gapw;Wj; jd;iknflhJ Fk;khakp aw;wp|| (kzp )

vd kzpNkfiy Fwpg;gpLfpwJ. itzt Myaq;fspy; rpw;Wz;bahd ,/J ,f;fhyj;Jk; toq;fp tUfpwJ. ngUk;ghzhw;Wg;gil E}ypYk; Fk;khak; gw;wpaFwpg;Gfs; fhzg;gLtij mwpayhk;.

jPk;Gspg;ghfH (NkhHf;Fok;G)

‘‘KspjapHgpire;jfhe;js; nky;tpuy; ...... jhd; Joe;Jml;ljPk;Gspg; ghfH|| (FWe; ) mjhtJ> fl;bj;japiuf; ifahy; gpire;;j jiytp jdJ nrq;fhe;js; Nghd;w tpuy;fisf; fOtpj;jd; Gjpa Milapy; Jilj;Jf; nfhz;lhs;. mijf; fow;whly; mjid cLj;jpf; nfhz;lthNw Ftis Nghd;wikAz;l fz;fspy; rikf;Fk; xypNahL vOe;j Gifgl;Lg; gutpaJ. mijAk; nghUl;gLj;jhJ jhdhfNt Kad;W rikj;j ,dpaNkhHf; Fok;ig kpfr; Ritahf ,Ug;gjhff; $wpf; fztd; cz;lhd; vd;w nra;jp FWe;njhif ghly;tup %yk; mwpayhk;. ,q;F jPk;Gspg;ghfH vd;gJ NkhHf;Fok;G MFk;.

Kbghf

 mbg;gilj; NjitfSs; Kjd;ikahdjhfpa cztpd; Njitiag; goe;jkpoH ed;F czHe;jpUe;jik ‘cz;bnfhLj;NjhH capHnfhLj;NjhNu| vd;W Nghw;wpdH. ,y;yhNjhH tpUe;ij Nehf;fpr; nry;YjYk; ,Ug;NghH tpUe;ij vjpHNehf;fp ,Uj;jYk; GwehD}W ntspg;gLj;Jk; goe;jkpoH gz;ghFk;.

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ. <370-375> Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019. UGC No. 49042

 mfuhjpapy; xU thu;j;ijia Njl Ntz;Lk; vd;why; mit epiyahd thu;j;ijfshf ,Uf;Fk;. Mdhy; fiyr;nrhw;fs; vd;gJ xt;nthU JiwapYk; GjpJ Gjpjhar;; nrhw;fs; Njhd;Wtij mwpe;J mit Nru;f;fg;gLtNj fiyr;nrhw;fs; vdyhk;.  Ma;Tfs; gbg;gJ> Gupjy; kw;Wk; kjpg;gPL nra;Ak; NghJ nghJthf gad;gLj;jg;gLk; nrhw;fs; kw;Wk; fUj;Jf;fisg; Gupe;J nfhs;s cjTfpwJ.  grp Nehapidg; Nghf;FgtH grpg;gpzp kUj;JtH vdg; Nghw;wg;gl;ldH. Milapy;yhj kdpjd; miukdpjd; vd;gijg; Nghy cztpy;yhj kdpjd; capuw;w kdpjd; vdyhk;.  kf;fSf;Fj; Njitahd mbg;gilg; nghUs;fis Cz;> cil> ciwAs; vd;gtw;wpy; cilAk;> ciwASk; ,d;wp$l capH thoyhk;. Mdhy; cztpd;wp capH tho;e;jtH ,y;iy. kf;fspd; mbg;gilj; Njitapy; czT Kf;fpakhdJ vd;gjidg; goe;jkpoupd; czT gof;fq;fspd; %yk; mwpayhk;.

Jizepd;w E}y;fs;

1. mwpQH r.Nt.Rg;gpukzpad;> GwehD}W> rq;f ,yf;fpak; - vl;Lj;njhif %yKk; njspTiuAk; (njhFjp-3)> kzpthrfH gjpg;gfk;> nrd;id> 2010. 2. Nr.ekrpthak;> jkpoH czT> cyfj;jkpohuha;r;rp epWtdk;> nrd;id> 2003. 3. mwpQH r.Nt.Rg;gpukzpad;> kiygLflhk;> rq;f ,yf;fpak; - gj;Jg;ghl;L %yKk; njspTiuAk;> kzpthrfH gjpg;gfk;> nrd;id> 2010. 4. mwpQH r.Nt.Rg;gpukzpad;> jpUKUfhw;Wg;gil> rq;f ,yf;fpak; - gj;Jg;ghl;L %yKk; njspTiuAk;> kzpthrfH gjpg;gfk;> nrd;id> 2010. 5. mwpQH r.Nt.Rg;gpukzpad;> FWe;njhif> rq;f ,yf;fpak; - vl;Lj;njhif %yKk; njspTiuAk; (njhFjp 1)> kzpthrfH gjpg;gfk;> nrd;id> 2010. 6. irt rpj;jhe;jf; fofk;> fof mfuhjp> jpUney;Ntyp> 1964. 7. ehkjPg epfz;L> 8. jkpo; Ngufuhjp> 1937. 9. rhk;grptk; gps;isapd; - jkpo; - Mq;fpy mfuhjp

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kh. Nfhkjp Kidth;gl;l Ma;thsh; jkpo;j;Jiw nghpahh; gy;fiyf;fofk; Nryk; - 636 011 [email protected]

rpj;jh; ghly; FwpaPl;by; czT Kd;Diu

rq;f ,yf;fpaj;jpy; gjpTnra;ag;gl;l rpy czTg;gof;fq;fs; gpw;fhy ,yf;fpaq;fspy; jtph;f;f typAWj;jg;gl;ld. mjw;Ff; fhuzk; xU ,yf;fpak; Njhw;wk; ngWk; nghOJ ve;jr; rkak; me;ehl;by; NfhNyhr;RfpwNjh me;j rkaj;jpd; jhf;fk; mf;fhy ,yf;fpaj;jpd; ghLnghUspd; cl;nghUshf ,Ug;gNjMFk;. rka khw;wk; gz;ghl;bYk; Fwpg;ghf cztpYk; khw;wj;ij Vw;gLj;Jfpd;wd. mf;fhuzj;jpd; mbg;gilapy; rkak; rhuhg; ghLnghUshYk>; ghlg;gl;l tpjj;jhYk;>cgNjrpf;fg;gl;l mwj;jhYk; jdf;nfd jdpj;j ,lj;jpidg; ngw;wJ rpj;jh; ,yf;fpak.; rpj;jh; ,yf;fpaj;jpd; cl;nghUshfg; gad;gLj;jg;gl;l czTg; nghUs; Fwpj;Jk; mjd; %yk; mth;fs; ,e;j cyfpw;F typAWj;j epidj;j fUj;Jf;fs; Fwpj;Jk; Muha;tNj ,f;fl;Liuapd; Nehf;fkhFk;. kiwnghUs;

rpj;jH ghly;fs; vspikAk; ehl;Lg;Gwf;;$WfisAk; nfhz;lit. ehl;Lg;Gwg; ghly;fs; xU nghUiskl;Lk; $Wk; jd;ikAilait. rpj;jh; ghly;fspy; kiwnghUs; cz;L.ghliy NkNyhl;lkhfg; gbj;jhy; xU nghUSk;> cs;shh;e;J ghh;j;jhy; xU nghUSk; ,Uf;Fk;. NkNyhl;lkhf$Wtjw;F Vkhw;Wk; vspik vd;Wk;> Qhd mbg;gilapy; ghh;;g;gjw;Fg ; ghpghi\ vd;Wk; nghUs;. ,JNt rpj;jh; ,yf;fpaj;jpd; jdpj;Jtk;. kiwnghUs; $wpidf;nfhz;l mOfzpr; rpj;jh; ghlnyhd;W>

'rk;gh mhprpab rhjk; rikj;jpUf cz;gha; ePnad;W nrhy;yp cof;Fof;F nea;thh;j;J Kj;Jg;Nghy; md;dkpl;L Kg;goKk; rh;f;fiuAk; jpj;jpf;Fk; Njdkpo;jk; vd; fz;zk;kh "(mOfzp : gh>4)

vd;W mike;Js;sJ. ,e;jg; ghlypd; NkNyhl;lkhd nghUs; rk;gh mhprpf;nfhz;L NrhW rikj;J Kj;Jg; Nghd;w ntz;Nrhwpl;L mjpy; cof;F nea;iaAk; Cw;wp kh> gyh> thio Mfpa Kg;goq;fisAk; Nrh;j;J mjpNy rh;f;fiuAk; $l;b Njd; Nghd;w me;jj; Njthkph;jj;ij ehd; cz;L Xa;ntLf;f Ntz;Lk; vd;gjhFk;.cl;nghUs; 'kdk;> thf;F> fhak; ,tw;wpd; J}a;ikjhd; rk;gh vd;w cah;uf mhprp. me;j %d;iwAk; Md;kh epiyf;F jpUk;Gk; tifapy; rikj;J ituhf;fpak; vd;Dk; nea;apid Cw;wp Nahfk;> Qhdk;; Kaw;rp vd;Dk; Kg;goq;fisAk;> gf;jp vd;Dk; rh;f;fiuiaAk; fye;J ,e;j

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ. Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019. UGC No. 49042

clypd; cr;rpapy; cs;s re;jpu kz;lyj;jpy; Nrh;j;J Nahf rhjid %yk; Cwpa Njd; mkph;jj;ij cz;L vdJ Md;k grpiag; Nghf;fpf; nfhs;s khl;Nldh" vd;gJ ,g;ghlypd; cl;nghUs;. NkNyhl;lkhd nghUs; cly; grpf;Fk; cs;shh;e;j nghUs; Md;k grpf;Fk; tpUe;jha; miktij czuKbfpwJ. (rpj;jh; ghly;fs; %yKk; ciuAk;>,uh.jkpo;g;gphpad;> gf; - 188 ) NkYk; Fjk;igr;rpj;jh;

'khq;fha;ghy; cz;L kiyNky; ,Ug;NghUf;Fj; Njq;fha;ghy; vJf;fb" (gh>28)

vd;W ghLfpwhh;. ,q;F khq;fha;g;ghy; vd;gJ khq;fdpapd; kJ md;W. khq;fha;ghy; vd;gjpy; cl;nghUs; cs;sJ. fbdkhd Nahfg; gapw;rpahy; Ik;Gyd;fisAk; xLf;fp Fz;lypdp Nahfk; nra;Ak;NghJ kiyKflhfpa jiy cr;rpapy; khq;fha; tbtj;jpYs;s Rug;gpapypUe;J Qhdg;ghy; Ruf;fpwJ.Mifahy; Njq;fha;ghy; Njitapy;iy vd;fpwhh;. ,jidNa mOfzpr;rpj;jh;

'thiog; gok;jpd;why; tha;NehFk; vd;W nrhy;ypj; jhiog; gok;jpd;W rhntdf;F te;jjb" (mOfzp : gh>9)

vd;ghh;. jpahdj;jpd; %yk; milAk; ,wththo;f;ifthiog;gok; vd;W kiw nghUshff;$wg;gl;Ls;sJ.rpj;jh; ,yf;fpaq;fSf;F ,Jtiuapy; jukhd ciu tuhikf;Fk>; rpj;jh; ,yf;fpaq;fs; vspjpy; tpsq;fpf; nfhs;s Kbahikf;Fk; fhuzk; ,e;j kiw nghUs; $Wfs;jhd; vd;why; mJ kpifahfhJ. rpj;jh; ,yf;fpak; ghku kf;fsplk; gutpaikf;Ff; fhuzk; mth;fSf;Fj; njhpe;j eilKiwapy; gpd;gw;wg;gl;l vspa nrhy;yhl;rpfisg; gad;gLj;jpaik MFk;.mjpy; czTg; nghUSk; xd;W vd;gij ek;khy; czuKbfpwJ. ctik eaj;jpy; czT

ctikf;Fk; nghUSf;Fk; rpy nghJj;jd;ikfs; xd;whf ,Ue;jhy; xd;iw kw;wjndhL ctkpf;f KbAk;. rpj;jh; ctikf;Fg; czTg; nghUl;fisg; gad;gLj;jpAs;sdh;. gl;bdj;jhh> ;

'md;dKk; fwpAk; mirtpl;L ,wf;Fk; Kd;dpa gy;iy Kj;njd nkhope;Jk;" (gl; : gh>30 )

vd;Dk; ghlypy; ngz;zpd; %yk; milAk; rpw;wpd;gk; epiyaw;wJ.Mifahy; ,jid tpLj;J ,iwtdpd; %yk; Nghpd;gk; miltPuhf vd;fpwhh;.

'ghypd;fz; nea;apUe;jhw; Nghy guQ;Nrhjp Mypq;fdk; nra;J mwtpoq;fpf; nfhz;lhzb" (gh>113)

vd;Dk; ghly; ghYf;Fs; nea; ,Ug;gJ Nghy ,iwtdpd; jOtypy; ehd; cs;Nsd; vd;fpwJ.

'vs;Sf;Fs; vz;nza;Nghy; " ( gl; : gh>89)

vd;w ghly;thp ,iwtd; vq;Fk; epiwe;Js;shd; vd;gijAk; ctik %yk; tpsf;FfpwJ. czTg; nghUl;fisctikahfTk; ctNkag; nghUis ,iwtdhfTk; rpj;jh; ghly;fs;

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ntspf;fhl;Lfpd;wd.%l ek;gpf;ifiar; rhLk;NghJk; rptthf;fpah; Nghd;w rpj;jh;fs; ctikiag; gad;gLj;jpAs;sik njspthfpwJ. epiyahik nghUspy; czT

nry;tk;> cly;> ,sik> ngz; ,it midj;Jk; epiyaw;wit. Mifahy; ,e;jr; rpw;wpd;gj;jpd; kPJ gw;W itj;jy; gadw;wJ. Kf;jp mila Ntz;Lk; mjd; %yk; ,iwtid mila Ntz;Lk; mJNt Nghpd;gk; vd;fpwJ rpj;jh; ,yf;fpak. ; epiyahikia vz;zpylq;fh rpj;jh; ghly;fs; $Wfpd;wd. mtw;wpy; cztpd; %yk ; rhd;W fhl;b$wg;gl;l epiyahikg; ghly;fs; rpythFk;. me;j tifapy; ghk;ghl;br;rpj;jh> ;

'Kf;fdpAk; rh;f;fiuAk; Nkhj fq;fSk; Kjph;Ritg; gz;lq;fSk; Ke;jp Az;ltha; kpf;fTaph; Nghdgpd;G kz;iz tpOq;f nka;ahff; fz;Nlhk; vd;W Mlha; ghk;Ng" ( ghk;>46 )

vd;W ghLfpwhh;. kdpjd; thOk; fhyq;fspy; Rit kpFe;j czitj; NjLk; thahdJ ,we;j gpd;dh; kz;iz tpOq;FfpwJ vd;fpwhh;. NkYk; gl;bdj;jhh;>

'fil topfQ;rp xOfpl te;J GjKk;ehyR thrKk; epd;W" (gh>18 ) 'tplf;Nf gUtj;jpd; tpUe;Nj fkz;ly tPzzpl;l" ( gh>120)

Mfpa ghly;fspy; czTj; NjLk; kdpjd; xUehs; kw;nwhU capUf;F czthfpwhd; vd;fpwhh;. NkYk; gj;jpufphpahh;

'Nrhw;Wj; JUj;jpjidr; Rke;jiye;J thlhky;" (gh>18 )

vd;gjd; top Nrhw;Wj; JUj;jpahd ,e;j cliyr; Rke;J jphpahky; fPNo Nghl;Ltpl;L ,iwtid milaNtz;Lk; vd;fpwhh;.,e;j epiyaw;w> cWjpaw;w> Nghypahd tho;it tpLj;J cz;ikahd Nghpd;gtho;itg; ngwNtz;Lkhdhy; eP ,iwtid mila Ntz;Lk; vd;fpwJ rpj;jh; ,yf;fpak;. mwk;

rpj;jh; ghly;fspy; mwtpay; nkhop vd;gJ jdpj;Jtk; ngw;wJ.tho;tpapy; vJ ey;yJ vJ nfl;lJ vd;gij ,t;twtpay; nkhop ekf;F typAWj;jpr; nry;fpwJ. rpj;jh;fspd; mwtpay; nkhop kjpg;gPl;L nkhopahfTk; miktijf; fhzKbfpwJ. tho;tpay; mwj;jpy; gy;NtW $Wfs; cz;L. Fwpg;ghf cztpay; mwj;ijr; Rl;lyhk;. gl;bdj;jhh;

',y;yk; Jwe;J grpte;jNghJ mq;F ,ue;J epd;W" (gl; : gh>77)

'grpj;J te;jhy; nfhLf;fr; rptDz;L" (gl; : gh>101-thp-3)

'Jz;nzd; grpf;F kilg;gs;spahd RfKnky;yhk;"(gl; : gh>112 thp -3)

'grpj;Njhh; Kfk;ghH" ( gl;: gh>105 thp 2)

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ. Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019. UGC No. 49042

vd;nwy;yhk; mwk; gw;wpg; ghbitj;Js;shh;. grpte;j NghJ ,ue;J cz;L tho;e;Njhk; vd;W rpj;jh; ,yf;fpak; $WtjpypUe;J ,y;ywj;jpd; mwr;rpwg;gpid czu KbfpwJ. czNt kUe;J

ek; Kd;Ndhh;fs; gad;gLj;jpa czT ,aw;if czthf ,Ue;jJ. rikaYf;Fg;gad;gLj;Jk; xt;nthU nghUSk; kUj;Jtf;Fzk; epiwe;jhf ,Ue;jJ. fPiufs;> fha;fs>; fdpfs;> fpoq;Ffs;> jhdpaq;fs; Nghd;w midj;J nghUs;fSk; cuq;fs; ,y;yhky; ,aw;ifKiwapy; gaph; nra;ag;gl;L mjid czTf;Fg; gad;gLj;jpdh;. Mdhy; ,d;W cuq;fs; gad;gLj;jhj czT nghUs;fNs ,y;iy. czNt tplkhf khwpAs;sJ. rpj;jh; ,yf;fpaq;fspy; Neha; ,y;yhj> ,aw;ifahd> rj;jhd czT gw;wpa gjpTfs; rpytw;iwf; fhzKbfpwJ>

'ntq;fhak; cz;L kpsFz;L Rf;Fz;L

cz;fhak; VJf;fb" (Fjk; :gh>27)

,g;ghly; ntq;fhak; kpsF Rf;F Mfpad Fwpj;Jg; NgRfpwJ. ,e;j czTg; nghUs; Nghd;w rpwe;j kUj;Jtk; NtW vJTk; ,y;iy.

'cz;Zk; NghJ capnuOj;ij caNu thq;fp

jpz;zpw;fh apiykUe;J kJNt ahFk;

jpde;NjhWk; mg;gbNa nrYj;j ty;yhh;

kz;Zop fhyk; kl;Lk; tho;thh; ghU" (mfj; : gh>1)

'thkg;gh Nahfk; vd;W fdpfha; jpd;W" (thd;kPfp : gh>4> thp-5)

vd;Dk; ghly;fs; czT cz;Zjy; Fwpj;J tpsf;Ffpd;wd. cz;Zk; czT cz;Zk; NghJ Md;k vOj;jhd m vd;gij Nky; vOg;g Ntz;Lk;. gr;irf; fPiuapd; ,iyia Ntf itj;J czTld; Nrh;j;J cz;L te;jhy; mJ kUe;jhfp Neha; tuhky; fhf;Fk;. mijj; jpdKk; filg;gpbj;jhy; neLehs; tho;thh; vd;gij Nkw;fz;l ghly;top czuKbAk;. NkYk; Njiuah; ghYzT cz;z Ntz;Lk;. Gspj;j japUzit tpUk;gp cz;z Ntz;Lk;. fha;fspd; gpQ;Rf; fha;fisNa rikj;J cz;z Ntz;Lk;.”vd;fpwhh;. (el;lfy;Yk; NgRNkh> ng. fz;zjhrd;> gf; - 127)Jhpj czT> gjg;gLj;jg;gl;l czT> nefpopapy; milf;fg;gl;l czT> ,izajs czT vd;W jw;Nghija czTgof;fk; kdpjDf;Fg; Gjpa Neha;fis Vw;gLj;JtNjhL epy;yhky; MAis Fiwf;Fk; ,opepiyAk; cUthfpAs;sJ. cztpy; jtpHf;f Ntz;bait

grpf;fhj NghJ cz;zf;$lhJ. xU ehisf;F ,uz;L nghOJ kl;Lk; cz;z Ntz;Lk;. mirt czT cz;Zjy; $lhJ. Kw;wpa fha;fisr; rikj;J cz;Zjy; $lhJ vd;gNjhL>

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“fQ;rh Gif gpbahNj – ntwp fhl;b kaq;fpNa fl;FbahNj" (fLntsp :gh>29) 'fQ;rh mgpdpAld; fs;Sz;lNl thlhky;" (gj;jpu : gh>36)

vd;gjd; top>mgpd; kw;Wk; fQ;rh Gifgpbj;jy;> fs;Fbj;jy; Nghd;wtw;iwj; jtph;f;f typAWj;Jfpd;wd. czT> cwf;fk;> ciog;G> clYwT ,tw;wpy; msthfTk;> Kiwj;jtwhkYk; ele;J nfhz;lhy; cly; MNuhfpaj;Jld; ePz;l MASk; ngwyhk; vd;gij mwpa KbfpwJ.

KbTiu

 cly;eyj;ijf; fhg;gjw;fhf kl;Lk; cztpidg; gad;gLj;jhky; me;j czT Xh; ,dj;jpd;>r%fj;jpd; gz;ghl;baiyf; fl;likf;Fk; tifapy; czTg; nghUl;fs; ,Ue;Js;sij ,yf;fpag;gjpTfspd; thapyhf mwpa KbfpwJ.  rpj;jh; ghly;fspy; czTr; rhh;e;jf; fUj;jpay;fs; Vida ,yf;fpaq;fisg; Nghy; my;yhky>; czTg; nghUl;fspidg; gad;gLj;Jk; NghJk; Neubahf mjd; fUj;jpaiy ntspg;gLj;jhky;> kiwnghUshf kw;nwhU fUj;jpaiyntspg;gLj;j czTg; nghUs;fisr; rpj;jh;fs; ifahz;Ls;sij czuKbfpwJ.  czit cz;L cliy tsh;j;jhYk; ,Wjpapy; ,e;j cly; kz;zpw;F ,iwahFk; vd;W rpj;jh;fs; $WtjpypUe;J epiyahik fUj;jpaiy ntspg;gLj;j czTg; nghUl;fisf; ifahz;Ls;sJk; njspthfpwJ. fhyj;jpw;Fj; jFe;jhw; Nghy; czTg;gof;fk; khwptUtij czuKbfpwJ.  ehl;Lg;Gwg;ghly; rhay;> ,yf;fzk;> kiwnghUs;$W ,itaidj;Jk; rpj;jh;fspd; nkhop MSikia czh;j;Jfpd;wd. cztpd; %yk; epiyahik> mwk; Nghd;witAk; typAWj;jg;gl;Ls;sijAk; mwpaKbfpwJ.

JizE}w;gl;bay;

fz;zjhrd; .ng>el;lf;fy;Yk; NgRNkh> ghitg; gphpz;l;]>; nrd;id – 14>K.g – 2013

jkpo;g;gphpad;.,uh>(c.M) rpj;jh; ghly;fs; %yKk; ciuAk;> fw;gfk; Gj;jfhyak;> nrd;id – 14> K.g – 2016

uhkehjd;.mU> (g.M) Qhdf;Nfhitnad toq;Fk; rpj;jh; ghly;fs;> gpNukh gpuRuk; nrd;id - 24> K.g - 1959

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,uh.,uhjpfh Kidth;gl;l Ma;thsh; jkpo;;j;Jiw nghpahh; gy;fiyf;fofk; Nryk; - 636 011 kpd;-mQ;ry;: [email protected]

rq;fj;jkpohpd; rlq;FKiwapy; czTkuG

Kd;Diu

cyfpy; Njhd;wpag; gy;NtW caphpdq;fspy; grpnad;Dk; czh;tpid Mw;wpf;nfhz;L MNuhf;fpakhf tho;tjw;fhd czTj; Njly; kw;Wk; cw;gj;jp Kiwapidr; rpwe;j Kiwapy; ifahz;lth;fs; kdpjh;fshthh;. czTj; Njly;> cw;gj;jp Kiw> cz;Zjy; Mfpatw;wpy; kdpjdpd; rpe;jidNa ce;Jjyhf mikfpwJ. goq;fhyj;Jg; gof;ftof;fq;fis epy mbg;gilapyhd rKjhaj;jpypUe;J milahsk; fhzKbfpwJ. ,t;tifahd; czTg; nghUs;fis cw;gj;jp nra;Ak; Kiwfspy; FwpQ;rp> Ky;iy> kUjk;> nea;jy;> ghiy vd;Dk; Itif epyq;fspYk; khWjy;fs; cz;L. ,e;epyq;fspy; tpistpf;fg;gl;L ghJfhf;fg;gl;l cztpid me;je;j epyr; rKjhaj;jpdh; cz;L caph; tho;e;jdh;. fhyg;Nghf;fpy; jq;fspd; tho;tpDf;F gad;gl;lg; nghUl;fspy; Gdpjkhdjhff; fUjpajidg; gy;NtW epfo;Tfspy; itj;J khpahijr; nra;a vz;zpa fUj;JepiyNar; rlq;F vd;Dk; epfo;thf Kfpo;j;jd. Muk;gfhyf;fl;lj;jpy; fhuzfhhpaq;fSld; njhlh;Gilajhf ,Ue;j rlq;FKiwapy; gad;gLj;jg;gl;l czTg;nghUl;fspd; Kf;fpaj;Jtj;ijAk; mjw;fhdr; rpwg;gpidAk; Muha;e;J Kd;dpiyg;gLj;JtJ ,f;fl;Liuapd; Nehf;fhf mikaTs;sJ.

,iwtopghL

FwpQ;rp> Ky;iy> kUjk;> nea;jy;> ghiy vd;Dk; tifapyhd epyg;gug;igf; nfhz;l goq;fhy khDlh;fs; KiwNa KUfd;> jpUkhy;> ,e;jpud;> tUzd;> nfhw;wit Mfpa flTis topgLtjid kughfg; gpd;gw;wpAs;sdh;. rq;f ,yf;fpa E}y;fshd 18 E}y;fSk; ‘flTs; tho;j;J’ vd;Dk; Kjw;gFjpapid cilajhf fhzg;gLtij Nehf;Fk; nghOJ rq;ffhyg; Gyth;fs; flTs;kPJ nfhz;Ls;s

“Gdtd; Jlitg; nghd;Nghy; rpWjpidf;

fbcz;; flTl;F ,l;l nrOq;Fuy;

mwpahJ cz;l kQ;iQ” (FWe;.gh>105> thp:1:3>254)

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ. Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019. UGC No. 49042

vd;w ghly; Gyg;gLj;JfpwJ. czTf;Fj; Njitahd nghUl;fisg; ngWtjw;fhd topfspy; xd;whd ciog;gpidj; jhz;b ,iwtd; kPJ ek;gpf;ifAilth;fshfj; jkpoh;fs; ,Ue;Js;sdh;. njhopy; rpwg;ghd Kiwapy; mike;J nkd;NkYk; tsh;r;rpailtjw;F ce;Jrf;jpahf miktJ flTspd; mUs; vd;gjdhy; jq;fshy; tpistpf;fg;gl;L tpise;j> rpte;j epwj;jpidAilaj; jpidf;fjph;fs; rpytw;iw FwpQ;rp epytho; Fwtd; Kjd;Kjyhf flTSf;Fg; gypahf ,l;L itj;Js;shd;. ,aw;ifr; rPw;wq;fshd ,b> kpd;dy;> kio> fhw;W ,tw;wpdhy; vj;jifaj; jPq;Fk; Vw;glhjthW> gapuhdJ tsuNtz;bag; gUtq;fspy; Njitahd ,aw;if epfo;Tfisf; nfhLj;J> Njitg;glhj nghOJ mtw;iw epWj;jpitj;J ,aw;ifapidf; fl;Lg;gLj;Jk; Mw;wyhf flTisf; fUjpa kdpjd; vg;nghOJk; ,j;jifa czTg;nghUl;fs; epiwaf; fpilf;f Ntz;Lk; vd;w fhuzj;jpdhy; ,iwtDf;F ed;wp nrYj;jp topgLfpwhd;. NkYk; FwpQ;rp epyj;jpd; czthd jpid> me;epyj;jpd; tsikf; FwpaPlhf gy;NtWr; rlq;Ffspy; gad;gLj;jg;gl;Ls;sJ. Mjpfhy kf;fspd; czTr;rhh;e;j ,iwtopghl;bw;fhdf; fhuzj;jpid “rq;ffhy kf;fs; gy nja;tj; njhFjpapy; ek;gpf;if cilath;. ,j;nja;tq;fis tzq;fpa kf;fspd; gz;GfSf;Fk; ,j;nja;tq;fSf;Fk; njhlh;G cz;L. ,aw;ifg; gug;ig ,af;fp Ml;nfhs;Sk; jdpKjiy Nehf;fpj; jq;fs; topghLfis Mw;wp te;jdh;”(gz;ilj;jkpoh; rkakuGfs;> g.2) vd;W ‘The Tamils Eighteen Hundred Years ago 1903:416’ vd;w E}yhrphpahpd; fUj;jpd; top m.fh.ngUkhs; njhptpf;fpd;whh;.

ntwpahl;L

fhjy; gphptpdhy; jiytpf;F cz;lhd cly;epiy khw;wk; nghd;Nghd;w griy Nehapid cz;L gz;zpaJ. ,e;Neha; flTs; Fw;wj;jhy; cz;lhdJ vd;Wk;> ePh;epiyfs; my;yJ mlh;e;j Fd;Wfspy; thOk; mzq;fpdhy; cz;lhdJ vd;Wk; fUjpaj; jiytpapd; jha; mtSf;F ntwpahl;L vd;Dk; rlq;fpid epfo;j;Jfpwhs;. ,r;rlq;fhdJ Ntyd; vd;ghid mioj;J ntwpnfhz;L MLk; nrayhf mikfpwJ. ,e;epfo;tpd; nghOJ FwpQ;epyj; jiytdhd KUf flTSf;F ntwpf;fsk; mikj;J Ml;Lfplhapid mWj;J gypapl;ldh;.(ew;.gh.49) ,d;Wk; rpWnja;t topghl;bd; nghOJ Ml;bid gypapLk; tof;fk; jkpofj;jpy; cs;sJ. Mdhy; mf;fhyj;jpy; ,d;W> ngUk; nja;tnkd;W fUJk; KUfDf;F caph;gypapLk; tof;fk; ,Ue;Js;sJ vz;Zjw;FhpajhFk;. FwpQ;rpepyf; flTshf kl;Lk; ,Ue;j KUfd; gpw;fhyq;fspy; midtuhYk; toq;fgl;likNa ,JNghd;w khWjYf;F fhuzkhf ,Uf;ff;$Lk;. NkYk; jpidapidf; FUjpapy; fye;J J}tp topgl;lij>

“cUtr; nre;jpid FUjpnahL J}ca;” (FwpQ;rp.22)

vd;w thpfshy; mwpaKbfpwJ. ,e;epiyapyhdr; rlq;fpd; njhlh;r;rpahf ,d;Wk;> nja;tq;fSf;Fg; gypapl;l Ml;bd; ,uj;jk; fye;jr; Nrhw;wpidf; Foe;ijg;NgW ,y;yhjg; ngz;fSf;F cz;zf; nfhLj;jhy; Foe;ijg;NgW fpl;Lk; vd;w ek;gpf;iff;

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fhzg;gLfpwJ. ntwpahl;by;> KUfd; thOtjhf ek;gg;gLk; ,lq;fspy;> nghhpapidj; J}Tfpd;w gof;fk; Kd;Ndhh;fshd jkpo;Fbaplk; ,Ue;Js;sJ. jpid> Ml;bd; ,uj;;jk;> nghhp Mfpa czTfs; ntwpahl;L vd;Dk; rlq;fpy; gad;gLj;jg;gl;lJ Nghy NgNahl;Lk; epiyapyhd ,d;iwar; rlq;Ffspy; ,j;jifag; nghUl;fs; ,lk;ngWfpwJ. ,j;jifar; rlq;fpid gad;gLj;jpajw;fhd fhuzj;jpid “njhy;jkpo; ,df;FOtpdh; ,aw;if Mw;wy;fisf; fl;Lg;gLj;Jtjw;Fk; mzq;F> #h;> Nga;> G+jk; ,tw;why; jhf;fg;gl;ljpypUe;J tpLglTk; gy;NtW tifahdg; ghtidr; rlq;FfisAk; njhj;J ke;jpur; rlq;FfisAk; nra;Js;sdh;”;(,yf;fpa khdpltpay;>g.185) vd;w fUj;jpd; %ykhf gf;tj;ry ghujp vLj;Jiufpwhh;.

Rwh topghL

nea;jy; epyj;jpy; thOfpd;w gujth;fs; Rwhtopghl;bid Nkw;nfhs;Sk; nghOJ RwhkPdpd; nfhk;ig el;L mjw;F kyh;#l;b typikAilaj; nja;tj;ij mjd;kPJ epWj;jp flw;nja;tj;ij tzq;Fth;. mt;tpohtpd; nghOJ gdq;fs;isAk;> ney;ypdhy; nra;ag;gl;l fs;spidAk; mUe;Jfpd;wdh;(gl;bdk;.87-88). kPd;fspy; RwhkPd; typik kpf;fjhf> mjid Ntl;ilahLtJ rpwe;j tPukhf fUjpag; gujth;fs; ,jid tsr;rlq;fhfNt gpd;gw;wpAs;sdh;. flypy; kPd;fs; epiwaf; fpilf;fTk;> typikAld; kPd;Ntl;ilapid Nkw;nfhs;sTk; fpilj;j kPd;fspdhy; jhd; ngw;w ,d;gj;ijj; Ja;af;fTk; ,JNghd;w epfo;Tfs; gof;fkhf mike;Js;sd. ,j;jifar; RwTf;Nfhl;bid el;L tpoh vLf;Fk; tof;fj;jpid(ew;.gh.19>thp.1-5>g.33)vd;w ghly; vLj;Jiuf;fpd;wJ. Rwhtopghl;by; fs; vd;Dk; czT gad;gLj;jg;gl;Ls;sij jhz;b czTg; nghUshd RwhkPdpd; nfhk;Ng ,iwtdhfg; gujth;fshy; tzq;fg;gl;Ls;sJ. ,JNghd;w epfo;Tfspdhy; czTg;nghUSf;fhd epiyg;ghl;ilAk; me;j czTg;nghUs;fs; Fwpgpl;l Fyj;jpw;fhd Fyf;FwpahfTk; tpsq;fpajid “xt;nthU FyKk; xU Fwpg;gpl;l tpyq;fpdj;JlNdh my;yJ jhtu ,dj;JlNdh njhlh;GgLj;jg;gl;bUe;jJ. me;jf; Fwpgpl;l tpyq;Nfh my;yJ jhtuNkh mf;Fyj;jpd; Fyf;FwpahfpaJ. czT NjLjypy;jhd; Fyf;Fwpj; njhlh;GfSf;fhd mh;j;jKk; NjitAk; ,Ue;jJ”(kdpjrhuk;> g.68) vd;W [hh;[; jhk;rdpd; $w;whdJ Kd;nkhopfpwJ.

tphpr;rp Nfl;ly;

xU nraypidr; nra;aj; njhlq;Fk; Kd;dh;> mr;nrayhdJ ed;Kiwapy; eilngw;W ntw;wpf;fpilf;Fkh vd;gjid mwpe;Jf;nfhs;tjw;Fg; gz;ilaj; jkpoh;fs; gad;gLj;jpa cj;jpNa tphpr;rp Nfl;lyhFk;. xU tpidapid Nkw;nfhs;Sk; nghOJ vjhh;j;jkhf Nfl;ff;$ba nrhy; my;yJ xyp ey;ydthf ,Ue;jhy; vjph;nfhs;Sk; tpid ed;Kiwapy; mikAk;> ew;nrhy;yhf ,y;iyahapd; jPik NeUk; vdf; fUjp vjph;nfhs;s Ntz;ba tpidapid Nkw;nfhs;shJ iftpl;LtpLth;. ,j;jifa ew;nrhy;nyd;Dk; tphpr;rpapidf; $WgtUf;Fg; nghd;Dk;> nghUSk; nfhLg;gJld; mKjk; Nghd;w cztpid cz;gjw;F nfhLj;Js;sdh;. ,jid>

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ. Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019. UGC No. 49042

“mKjk; cz;fek; mayp yhl;b”(ew;.gh:65>thp.1>g.166)

vd;w thpahdJ Kd;nkhopfpwJ. tphpr;rp nrhy;NthUf;F ney; toq;fg;gl;likia neLey;thil gjpTr;nra;fpwJ.

fs;Sz;L fspj;jy;

rq;ffhyr; rKjhakhdJ Nghh; tho;tpid ikakpl;ljhf fhzg;gLfpwJ. NghUf;Fr; nry;tjw;F Kd;Dk;> Nghhpy; ntw;wp ngw;wjw;Fg; gpd;Gk; fs;Sz;zy; kughFk;. gifthpd; muz;fis mopj;Jg; gpwF Rw;wj;jhNuhL $b fs;Sz;Zjy; gz;ilag; Nghh; tho;tpaiyr; rhh;e;jjhFk;. ,jid>

“mUg;gk; NgzhJ mkh; flej;J}ck;

JizGzh; MankhL jRk;G cld; njhiyr;rp

,Uk; ghz; xf;fw; fLk;G Gue;jJ}ck;”(Gwk;>gh.224> thp:1-3>g.531)

vd;w ghlyhdJ ,ak;GfpwJ.

,d;Wk;> tpohf;fspd; nghOJk; ,wg;gpd; nghOJk; kJ cz;Zk; Kiw fhzg;gLfpwJ. Mdhy; mf;fhyq;fspy; kJ vd;gJ kfpo;T+l;Lk; kw;Wk; typikj;jUk; czthfNt ,Ue;Js;sJ.

jpUkzr; rlq;F

jpUkz tpohtpw;F tUifj;je;jpUf;Fk; cwtpdh;fSf;F czT rikj;J cz;gpj;jy; xU gof;fkhf goq;fhy kf;fsplk; ifahsg;gl;Ls;sJ. jpUkzehspy; gy;NtW rlq;Ffs; eilngw;W nfhz;bUe;j Ntisapy; cOj;jk; gUg;Gld; Nrh;j;J ngUQ;Nrhw;W jpushd nghq;fiyr; Rw;wjhUf;F tpUe;jspj;jikia>

“cOe;J jiyg;nga;j nfhOq;fsp kpjit

ngUQ; Nrhw;W mkiy epw;g”(mfk;.gh.86> thp.1-2> g.256)

vd;w thpfs; $WfpwJ. NkYk; kzkf;fis Fykfsph; Nrh;e;J tho;j;Jk; nghOJ ‘ney;’ vd;Dk; czTg; nghUSld; kyh; Nrh;j;J jiyapy; J}tp tho;j;jpAs;sdh;. ney;yhdJ kf;fspd; tho;tpid tsk; ngwr; nra;tJ Nghy; kzkf;fSk; gaph;Nghy nropj;J tsh;e;J ney; Nghd;W gad; cilath;fshf tho Ntz;Ltjw;fhd Nehf;fj;jhy; ‘ney;’ kzr;rlq;fpy; ,lk;ngw;wpUf;ff;$Lk;. ‘ney;’ Ky;iy epyj;jpd; tsik FwpaPlhFk;. ,jid Ntshz; r%fj;jpdh; cw;gj;jp nra;Js;sdh;. ,d;Wk; kztpohtpy; ney;Yf;Fg; gjpyhf mhprpapid kQ;rs; fye;J kzkf;fs; jiyapy; J}tp tho;j;Jfpd;wdh;.

nea;apid Nrh;j;J nra;j ntz;Nrhw;Wld;> ,iwr;rpapidAk; Nrh;j;J tpUe;jpdUf;F kUjepy kf;fs; mspj;Js;sikia (mfk;.gh.1-3> thp.1-2>g.412) vd;w

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ. Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019. UGC No. 49042

ghly;thp gjpTr;nra;fpwJ. kzkfs; fztd; tPl;by; GJr;NrhW rikj;jiy xU rlq;fhfr; nra;Jte;jikia (mfk;.141) ghly; $WfpwJ. jpUkzj;jpy; ,iwr;rp rikj;jy; ,d;iwa tof;fj;jpy; ,y;yhky; Ngha;tpl;lJ.

,we;NjhUf;F – czTg; gilj;jy;

,we;jth;fSf;F czTg; gilj;jy; Kd;Ndhh; topghlhff; fUjg;gLfpwJ. rpwpa ,lj;ij nkOfp mjd;Nky; jh;g;igg; Gy;ypid gug;gp Ritapy;yhj czT gpz;lj;ij mjd;Nky; itj;J ,we;jth;fSf;Fg; gilf;Fk; rlq;fpid>

“gpb mb md;d rpWtop nkOfp

jd;mkh; fhjyp Gy;Nky; itj;j

,d;rpW gpz;lk; ahq;F cz;ldd;nfhy;”(Gwk;.gh>234> thp:2-4>g.549)

vd;w Gwg;ghly; tpsf;FfpwJ. Nghhpy; ,we;jth;fSf;F eLfy;itj;J mjw;F kapw;gPyp mzptpj;J> fs; vd;Dk; kJtpid itj;J topg;gl;Ls;sdh;(Gwk;.gh>232> thp:3-4>g.547). ,we;jth;fs; gad;gLj;jpag; nghUs;> mth;fs; tpUk;gp cz;l czT Nghd;wtw;iw ,JNghd;w Kd;Ndhh; topghl;by; itj;J tzq;Ftjhy; ,we;jth;fs; mikjpaile;J> mth;fspd; Rw;wj;ijg; ghJfhj;J> ehl;by; kionga;J tsk;ngw nra;th; vd;w ek;gpf;ifAilatuhf rq;ffhyr; rKjhaj;jpdh; ,Ue;Js;sdh;.

ifk;ngz; - czTf; fl;LghL

fztid ,oe;jg; ngz;fs; ifk;ngz;fs; vd;W miof;fg;gLfpd;wdh;. ngUk;ghd;ikahf fztdpd; ,wg;gpw;F gpd; cld;fl;il VWk; epiyapy; tho;e;j ngz;fs; jd;idr; rhh;e;j Foe;ijfSf;fhfNth my;yJ FLk;gj;jpdiuf; fhg;ghw;wf; $ba #o;epiyapNyh ifk;ik Nehd;Ngw;W ‘ifk;ngz;’ vd;Dk; milahsj;ij Vw;W tho;e;Js;sdh;. ,th;fs; cz;Zk; czT Kiwfspy; fl;LghL tpjpf;fg;gl;bUe;jJ. mzpfyd;fis ePf;fptpl;L $e;jy; kopf;fg;gl;l nkhl;ilj; jiyAld; ePh;Nrhw;Wld;> Gspr;Nrh;j;j NtisfPiuapid cz;z Ntz;Lk; (Gwk;.245). Nrhw;wpy; nea; Nrh;f;fg;gl $lhJ. gr;ir ,iyfis cz;Zthh;fs;. my;ypmhprp cztpid cz;gh;. ,j;jifa czTf; fl;Lg;ghlhdJ ifk;ngz;fspd; czh;Tfisf; fl;LgLj;jp thoitf;Fk; newpKiwfSf;fhf gad;gLj;jpapUf;ff; $Lk; vd;W ek;gg;gLfpwJ.

KbTiu

kdpjdpd; tho;f;ifahdJ gpwg;gpy; njhlq;fp ,wg;gpy; Kbtile;jg; NghjpYk; ,ilg;gl;l fhyq;fspy; epy mbg;gilapy; tho;e;Jte;j r%fj;jpdh; mth;fSf;nfd;w gz;ghl;bid filgpbj;J tho;e;jjpdhy;jhd; kdpjd; vd;w cah;epiyapid milaKbe;jJ. rlq;nfd;gJ ntw;W nray; Nghy; my;yhky; kf;fspd; tho;tpaYf;fhdj; Njit> gad;> czh;Tepiy> ek;gpf;if Nghd;w $Wfis cs;slf;fp nfhz;ljhf cs;sJ. ney;> jpiz Nghd;w czTg;nghUs;fs; mtw;wpd; Njit> gad;

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ. Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019. UGC No. 49042

fUjp tho;tpy; tsk; Nrh;f;Fk; nghUshf> ,iwtopghL> jpUkztpoh> ntwpahl;L> ,wg;G> Nghd;w epfo;Tfspy; gad;gLj;jg;gl;Ls;sJ. rq;ffhyj;jpy; me;je;j gFjpfspy; cw;gj;jp nra;ag;gl;l czTg;nghUs;fis mt;tepy r%fj;jpdh; rlq;Ffspy; gad;gLj;jpAs;sdh;. ,d;W rhjp gphpTfSf;fpilNaahd rlq;FKiwfspy; khWjy; fhzg;gLtJk; ,JNghd;w tof;fj;jpd; fhuzkhf Vw;gl;lNj MFk;. NkYk; ifk;ngz;fSf;fhd czTf; fl;Lghl;bw;nfd;W rpy fhuzq;fisf; $wp nfhz;lhYk; mijjhz;ba xU Mzhjpf;f Nghf;fpw;fhd nfhLikfisAk; fUj Ntz;bAs;sJ. goq;fhyj;Jr; rlq;FKiwfisf; fhuz fhhpaq;fSld; Muha;e;J ghh;f;Fk;nghOJ ,f;fhyq;fspy; eilngWk; ntw;W nray; vd;W fUjf;$ba rlq;Fg; gz;ghl;bw;fhd Kf;fpaj;JtKk; mwpahik Nghf;Fk;> ed;F tpsq;Fk; vd;gJ Ma;tpd; KbghFk;.

ghh;it E}y;fs;

1.rq;f,yf;fpak; - F.nt.ghyRg;gpukzpad;(c.M)> epA+ neQ;Rhp Gf; `T];(gp) ypl;>41-gp> rpl;Nfh ,z;l];bhpay; v];Nll;> mk;gj;J}h;> nrd;id-98. Ie;jhk; gjpg;G –mf;Nlhgh; 2014.

2.gz;ilaj;jkpoh; rkakuGfs; - gf;jtj;ry ghujp(g.M)> ntspaPL:GJr;Nrhp nkhopapay; gz;ghl;L Muha;r;rp epWtdk;> GJr;Nrhp> Kjw;gjpg;G-khh;r;R 2011.

3.,yf;fpa khdpltpay;- gf;jtj;ry ghujp> ntspaPL: milahsk; gjpg;gfk;> nrd;id. Gjpg;G-[dthp 2014.

4.kdpj rhuk; - [hh;[; jhk;]d;> ntspaPL: epA+ neQ;Rhp Gf; `T];(gp) ypl;> 41-gp> rpl;Nfh ,z;l];bhpay; v];Nll;> mk;gj;J}h;> nrd;id-98. Ie;jhk; gjpg;G –mf;Nlhgh; 2014.

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ. Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019. UGC No. 49042

kh. nry;tgphpah Kidth;gl;lMa;thsh; jkpo;j;Jiw nghpahh; gy;fiyf;fofk; Nryk; - 636 011 [email protected]

czTf; nfhil Kd;Diu

kdpjdpd; mbg;gilj; NjitfSs; Kjd;ikahdJ czT MFk;. rq;ffhykf;fs; jhd; tWikAw;w epiyapy; jdf;Fj; Njitahd czitg; gpwhplk; nfhilahfg; ngWk; ji;ik cilatuhfTk; fhzg;gl;ldh;. jd;dplk; kpFjpahf czT cs;sth;fs; cztpy;yhJ tUe;Jk; gpwUf;Ff; nfhilahf czitf; nfhLj;J mth;fspd; grpg;gpzpiaj; jPh;g;gth;fshff; fhzg;gl;ldh;. grp vd;Dk; gpzpf;F kUe;jhf czT nfhLf;fg;gl;lJ vdyhk;. njhy;fhg;gpah; $Wk; fUg;nghUs; tiffSs ; ,uz;lhtjhf itf;fg;gLtJk; czNt. vdNt> nfhilahf toq;fg;gl;l cztpid mfehD}W> GwehD}W> ngUk;ghzhw;Wg;gil top epd;W tpsf;FtNj ,f;fl;Liuapd; Nehf;fkhFk;. czT

cz;zg;gLtJ czT vdg;gLk;. czTg; gw;wpg; gpq;fy epfz;L $Wifapy;

'czNt ty;rp Az;b Nahjd krdk; gjNk apiu Nghfhu ciw A+l;l Kzntd yhFk;"(#j;-1153)

czT>ty;r>pcz;b>Xjdk;>mrdk;>gjk;>,iu>Mfhuk;>ciw>Cl;lk; vd;W $Wfpwhh;. cztpw;F toq;fg;gLk; gynrhw;fis czuKbfpwJ. nfhilahf toq;fg;gl;l ePh;k czT> gjg;gLj;jg;gl;l czT> gypapl;L czT> jhspj;j czT> Fa;kyp mbrpy;> fsp> Cd; fyit czT Nghd;w cztpidg; gw;wpg; gpd;tUkhW fhzyhk;.

(R. ,yk;Nghjud; (g.M)>gioajkpo; mfuhjp>g.130 ) czTf; nfhilahy; ngah; ngw;wth;

r%fk; Ntl;ilr; r%fkhff; fhzg;gl;lJ vd;gijr; rq;fg; ghly;fs; $Wfpd;wd. vdpDk; czTj; Njitiag; G+Hj;jpr; nra;Jnfhs;s ,ayhj epiyapy; Gyth; Gutydplk; nrd;Wczitf; nfhilahfg; ngWtJk; cz;L. mt;tifapy; mspj;j czTf; nfhilahy; ngah; ngw;w kd;dh; gw;wp rq;f ,yf;fpak; $WtJz;L. ghujg; Nghhpd;NghJ ghz;lth; ItUf;Fk; nfsuth;fs; E}W NgUf;Fk; czTf; nfhLj;jjhy; Nruyhjd; ngUQ;Nrhw;W cjpad; Nruyhjd; vdg; ngah; ngw;wij KuQ;rpA+h; Kbehfdhhpd; gpd;tUk;>

'myq;Fisg; Gutp ItNuhL rpid, thp 13-15)

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ. Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019. UGC No. 49042

vd;w ghly; thpfs; $Wfpd;wd. Fjpiug; giliaAila gQ;rghz;lth;fs; ItNuhLgiff; nfhz;l nfsuth;fs; E}WNgUf;Fk; Nghh;f;fsj;jpy; Xa;tpy;yhJ kpFe;j Nrhw;wpidf; nfhilahf mspj;J cjtpdhd;. vdNt rq;ffhy kd;dh; jdJ nfhilj;jpwdhy; ngah; ngw;wth;fshff; fhzg;gl;ldh; vd;gJ GydhfpwJ. ePh;k czT

ePh;k czTg; nghUl;fSs; kpfTk; Kf;fpakhd czT fs; vdyhk;. rq;ffhy czTg; nghUl;fSs; gpwghd tif vJTk; Ngrg;gltpy;iy. vdpDk; fs;Ns Kjd;ikg; ghdkhfg; Ngrg;gl;Ls;sJ. gpwghdq;fs; vJTk; Ngrg;glhj epiyapy; ney;ypdhy;>Njdpdhy;>gidr; rhwpdhy; jahhpf;fg;gl;lfs; czNt Ngrg;gl;lJ vd;gjhy; fs; Kf;fpa czthff; fUjg;gl;lJ. ,d;iwa epiyapy; toq;fg;gLk; gjePh;>njspT Nghd;w fs; tiffs; ngUk;ghYk; md;Nw jahhpf;fg;gl;L md;Nw gUFgitahff; fhzg;gl;lJ. vdpDk; rq;ffhy fs; md;Nw jahhpf;fg;gl;L md;Nw cz;zg;gltpy;iy. rpyehl;fs; Kd;dh; gf;Ftg;gLj;jg;gl;L Cwy; Nghlg;gl;l ehs;gl;l fs;shf cz;zg;gl;lJ. md;Nw jahhpf;fg;gl;l fs;istpl ehs;gl;l fs;Ns Nghijj;jUk; jd;ik cilaitahff; fhzg;gl;lJ. mf;fs;shdJ Njspd; tprk; Nghd;W Nghijjuf; $baJ vd;gij Xsitahhpd;

'Njl;fLg;G md;d ehl;gL Njwy; Nfhz;kPd; md;dnghyq; fyj;J mis, Cd;Kiw thp 16-19)

vd;w ghly; thpfs; tpsf;Ffpd;wd. Gspj;jf; fs;is kPd; Nghd;w nghw;fpz;zj;jpy; Cw;wp cz;Zk;gb mspj;Js;sdH. Kiwg;gb tpUe;Jg;Ngzp cgrhpj;jdH vd;gjdhy; GytUf;Fg; Gutyh; nfhLj;jf; nfhilapy; ePh;kg; nghUshd fs;Sk; mlq;Fk; vdyhk;. mf;fs; Njspd; tprk; Nghd;W Nghijj; jUk; ehl;gl;l fs;shff; fhzg;gl;lJ vd;gJ njspthfpwJ. gjg;gLj;jg;gl;l czT

,d;iwa epiyapy; etPd rhjdq;fspd; cjtpahy; Fwpg;gpl;l czTg; nghUl;fisf; Fwpg;gpl;l ehs; tiuapy; Nrkpj;J itf;Fk; Kiw fhzg;gLfpwJ. ehfhpfk; tsh;r;rp milahj epiyapy; Ntl;ilr; r%fj;ijr; rhh;e;j kdpjd; vt;tifapy; czitg; gjg;gLj;jpdhd; vd;gJ njhpahJ. Vnddpy; md;iwa czthdJ ghj;Jz;Zk; gz;ghy; md;iwa czTj; Njitia kl;Lk; epiwNtw;wpaJ. Njitf;F mjpfkhd ,iwr;rpfs; ntapypy; thlitf;fg;gl;Lg; gad;gLj;jg;gl;ld. mt;tifahd czit ,d;iwa epiyapy; cg;Gf;fz;lk; vd;gh;.(cg;G kQ;rs;J}s; Nrh;j;J ntapypy; fhaitf;fg;gl;l ,iwr;rp ) gjg;gLj;jg;gl;l ,iwr;rpiag; ghzUf;F czTf; nfhilahfj; njhz;ilkhd; ehl;L vapdh;fs; mspj;jij>

'thuhJ ml;l thL Cd;" (ngUk;> t:100)

vd;w ghly;thp $WfpwJ. vdNt ghiyepy kf;fs; jd;id ehbtUk; ghzh;fSf;F jq;fspd; tPLfspy; gjg;gLj;jpa ,iwr;rpia mspj;Js;sdh; vd;gJ GydhfpwJ.

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ. Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019. UGC No. 49042

gypapl;l czT

rq;ffhy kf;fs; ,aw;ifapd; kPJ nfhz;l mr;rk; fhuzkhf ,aw;ifia tzq;fpdh;. ,aw;ifapy; jdf;F mg;ghw;gl;l rf;jp ,Ug;gij ek;gpa mtd; mr;rf;jpiaj; nja;tk; vd;W vz;zp caph;fisg; gypapl;L mjidr; rikj;J cz;Ls;shd;. nja;tk; ciwtjhf vz;zg;gl;l Ntg;gkuj;jpw;Fg; gRitg;gypapl;lijf; fUt+h;; fjk;gp;s;isr; rhj;jdhhpd; gpd;tUk;

'nja;tk; Nrh;e;j guhiu Ntk;gpy; nfhOg;G Mvwpe;J FUjp J}cg; GyTg; GOf;F cz;lthd;fz; mfy;miwf;" (mfk; :309>thp4-6)

vd;w ghly;; thpfs; $Wfpd;wd. nja;tk; ,Ug;gjhf ek;gg;gLk; Ntg;gkuj;jpw;F Mtpid gypapl;L mjd; FUjpiag; gypahff; nfhLj;jhd;. gpd;dh; mjd; Gyhiy Ntfitj;J cz;lhd; vd;gjd;top Ntg;gkuj;jpw;F Mtpidg; gypapl;lij czuKbfpwJ. jhspj;j czT

czitr; rikg;gJ mUikahd fiy. mt;tifahd fiyahdJ midtUf;Fk; vspjpy; tUtjpy;iy. cgNahfpf;Fk; nghUs; xd;Nwvd;whYk; egUf;Fegh; Rit khWtjw;Ff; fhuzk; mtuth; ifg;gf;Ftk; vdyhk;. Fog;G tifahd czthdJ jhspg;G ,y;yhky; epiwtiltjpy;iy. mt;tifapy; jhspj;Jr; nra;ag;gl;l czTg; nghUl;fs; rq;f ,yf;fpaj;jpy; fhzg;gLfpd;wd. jhspj;j cztpidr; rq;f ,yf;fpaq;fs; Fa; vd;w Xiriaf; nfhz;L Rl;Lfpd;wd. Vzpr;Nrhp KlNkhrpahh; Ma; mz;buidg; gw;wpg; ghba gpd;tUk;

'Ritf;F ,dpJ MfpaFa;Ail mbrpy; gpwh;f;F thp 7-8)

vd;w ghly; thpfspy; jhspg;G Xir Fwpg;gplg;gl;Ls;sJ. rhg;gpLtjw;F kpfTk; ,dpikahd jhspg;igAilia czT vd;gjd;top Ma;mz;bud; jd;id ehbtUk; ghprpyUf;Fj; jhspg;Gr; RitAila cztpidf; nfhLj;Js;shd; vd;gJ njspthfpwJ. Fa;kyp mbrpy;

jhspj;j cztpidr; Rl;ba rq;ffhy kf;fs; jhspg;G ,y;yhj cztpidAk; $wpAs;sdh;. jhspg;Gr; Ritapy;yhj cztpid midtUk; cz;ztpy;iy. fztidapoe;j ifk;ngz;fs; kl;LNk cz;ldh;. jhspg;Gr; Ritapy;yhj cztpidf; ifk;ngz;fs; cz;lij jhahq;fz;zpahhpd; gpd;tUk;

'Fa;Fuy; kype;j nfhOe;Jit mbrpy;" (Gwk; : 127>thp 7-8)

vd;w ghly;thp $WfpwJ. jhspj;j czthdJ Fa; vd;w XiriaAilaJ vd;gijf; $wpa rq;f ,yf;fpaNk jhspg;G ,y;yhj cztpid Fa; Fuy; ,y;yhj czthff; $wpAs;sJ. vdNt Gutyd; jd;id ehbtUk; ,utyh;f;Fj; jhspj;j Ritahd czitNa nfhLj;jhd; vd;gJ njspthfpwJ.

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ. Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019. UGC No. 49042

fsp

fsp md;iwa epiyapy; rHf;fiu Nehahspfshy; tpUk;gg;gLk; czthff; fhzg;gLfpwJ. rpWjhdpaq;fis khthf miuj;J ciyapy; khtpl;L ,UNfhy; nfhz;L fpz;b nra;ag;gLk; czT. ,it ,d;iwa epiyapy; NfhJik>Nfo;tuF(Mhpak;)>fk;G>Nrhsk; Nghd;w jhdpaq;fspd; khtpdhy; nra;ag;gLfpwJ. vdpDk; rq;f ,yf;fpaj;jpy; fsp vd;w czTg; gw;wpa Fwpg;Gfs; fhzg;gLfpd;wd. ,d;W rHf;fiu NehahspfSf;F toq;fg;gLk; fsp rq;f fhyj;jpy; jpUkz tpohtpy; fye;J nfhs;Sk; tpUe;jpdUf;F toq;fg;gl;ljw;fhd Fwpg;gpid ey;yht+h;fpohh; gpd;tUkhW $Wfpwhh;.

'cOe;Jjiyg; nga;j nfhOq;fsp kpjit ngUq;Nrhw;W mkiy epw;g" (mfk; : 86>thp 1-2)

tpUe;jpdUf;fhfr; nra;ag;gl;l fsp czthdJ Nrhw;Wf;Fr; rj;jkpLk; kf;fspd; rj;jj;ijf; Fiwj;jJ vd;gjhy; Kf;fpa czthff; fUjg;gl;l cSe;Jf;fsp tpoh fhyq;fspy; tpUe;jpdUf;F mspf;fg;gl;lJ>mt;tifahd czthdJ cSe;J khtpdhy; nra;ag;gl;ljhff; fhzg;gl;lJ. Cd;fyit czT

rq;ffhy kf;fs; jw;fhy kdpjiutpl czTg; gof;fj;jpy; ifNjh;e;jth;fshff; fhzg;gl;ldh;. rq;fg; ghly;fspy; fhzg;gLk; Cd;NrhW GOf;F>ntz;NrhW Nghd;w nrhw;fs; ,iwr;rpNahL mhprpiaf; fye;J nra;Ak; ,d;iwa gphpahzpiag; Nghd;wJ vd;gijf; fgpyh; ghba gpd;tUk;

'ml;Lmd;W Mdf; nfhOe;Jit Cd;NrhWk; ngl;lhq;F thp 2-3)

vd;w ghly; thpfs; $Wfpd;wd. Ml;Lf;fplhapid ntl;b mjd; Cd;fye;j Cd;Nrhw;wpidj; je;jhd; vd;gjhy; Cd; NrhwhdJ Ml;L ,iwr;rpapdhy; nra;ag;gl;lJ vd;gJ GydhfpwJ. NkYk; Cd; NrhwhdJ fhukhd krhyhg; nghUl;fisf; nfhz;L jahhpf;fg;gl;ljhff; Fwpg;gplg;gltpy;iy. fhutiffs; gad;gLj;jg;glhky; ntz;Nrhw;wpy; Cd; fyf;fg;gl;lJ vd;gij

'ikg;Gmwg; GOf;fpd; nea;f;;fdp ntz;NrhW tiuah tz;iknahL GiuNahh;g; Ngzpg; " (mfk; 136 thp 1-2)

vd;w ghly; thpfs; $Wfpd;wd. ntz;ikahd ,iwr;rp cztpy; nea;ahdJ epiwe;J fhzg;gl;lJ. mt;tifahd ntz;Cd;; Nrhw;wpidf; nfhilahf Ntz;LNthUf;F mspj;jdh; vd;gJ GydhfpwJ.

KbTiu

 nfhilahy; ngah; ngw;w Gutyh;fs; gyH ,Ug;gpd; jdJ czTf; nfhilahy; ngah; ngw;wtuhf cjpad; Nruyhjd; fhzg;gl;lhd; vd;gJ GydhfpwJ.  rq;ffhy ePh;k czthf fs; md;Nw jahhpf;fg;gl;ljhff; fhzg;gltpy;iy. Gspf;f itf;fg;gl;l (Cwy; Nghlg;gl;l ) Nghijj;jUk; fs;shff; fhzg;gl;lJ vd;gJ Xsitahhpd; ghly;top njhpatUfpwJ.

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ. Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019. UGC No. 49042

 vapdh;fs; ngUk;ghzUf;F mspj;j czTf; nfhilapy; tLCd; (fhaitf;fg;gl;l ,iwr;rp) fhzg;gl;lJ vd;gjhy; vapdh;fs; ,iwr;rpiag; gjg;gLj;jpg; gad;gLj;jpAs;sdh; vd;gij mwpaKbfpwJ.  Ntg;gkuj;jpy; ciwAk; nja;tj;jpw;F Mtpidg; gypapl;L mg;Gyhiy cz;ldh; vd;gjhy; Mtpd; ,iwr;rpAk; cz;zg;gl;lJ vd;gJ GydhfpwJ.  cztpd; Rit $Lk; nghUl;Lf; Fok;G jhspf;fg;gLtJz;L. mt;tifapy; jhspj;j Ritahd czitf; nfhilahf Ma;mz;bud; nfhLj;jij czuKbfpwJ.  jpUkzk; Nghd;w tpohtpd;NghJ cSe;Jfsp czthff; nfhLf;fg;gl;Ls;sJ vd;gij ey;yht+h;fpohhpd; ghly; czh;j;JfpwJ.  rq;ffhy Cd;fyitr; Nrhw;wpy; krhyh tiffs; Nrh;f;fg;gltpy;iy vd;gjd;top Cd; fyit czT Cd;fye;j nts;isr; Nrhwhff; fhzg;gl;lJ vd;gJ tpw;Ww;W %njapddhhpd; ghly;top czuKbfpwJ.

JizE}w;gl;bay;

,yk;Nghjud; .R (g.M)>gioa jkpo; mfuhjp (gpq;fy epfz;L )> Nf.tp.Mh; gphpz;lh;];> nrd;id– 600094> K.g - 2009

Rg;gpukzpad; r.Nt (c.M)>rq;f ,yf;fpak; gj;Jg;ghl;L> kzpthrfk; gjpg;gfk;> nrd;id–600108>,.g - 2010

Rg;gpukzpad; r.Nt (c.M)>rq;f ,yf;fpak; vl;Lj;njhif njhFjp-3> kzpthrfk; gjpg;gfk;> nrd;id–600108>,.g - 2010

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K.jpahfuh[d; Kidth; gl;l Ma;thsh; jkpo;j;Jiw nghpahh; gy;fiyf;fofk; Nryk; 636 011 kpd;dQ;ry;:[email protected]

jpUj;njhz;lh; Guhzj;jpy; tpUe;Njhk;gy; gz;ghL

Kd;Diu

vy;yhk; ty;y ,iwtdhy; ‘cynfy;yhk;’ vd;W mbnaLj;J nfhLf;fg; ghlg;gl;lJ jhd; jpUj;njhz;lh; Guhzk; vd;Dk; nghpaGuhzkhFk;. ,g;Guhzk; Njhd;Wtjw;F %ykhf tpsq;FtJ Rj;juh; ghbaj; jpUj;njhz;lh; njhifAk;> ek;gpahz;lhh; ek;gp ghbaj; jpUj;njhz;lh; jpUte;jhjpANk MFk;. ,j;jF rpwg;G tha;e;jg; nghpaGuhzj;jpy; vy;yh nry;tKk; ,Ue;Jf; nfhs;ifapy; cWjpahf ,Uj;jy; vd;gJ midtUf;Fk; chpa nray;. Mdhy;> vJTk; ,y;yhj fhyj;jpYk; nfhs;ifapy; cWjpahf ,Ue;J jd;Dila gf;jp jpwj;jpid ntspg;gLj;jpath;fs; ehad;khh;;fs;. mj;jF rpwg;Gila ehad;khh;fspd; tpUe;Njhk;gy; gz;gpid vLj;Jiug;gNj ,t;tha;tpd; Nehf;fkhFk;. gz;ghL gw;wpa tpsf;fk;

gz;ghL vd;w nrhy;Yf;F “Fwpg;gpl;l ehL> ,lk; Nghd;wtw;iwr; Nrh;e;j kf;fspd; gof;f tof;fq;fs;> ek;gpf;iffs;> kjk;> nkhop> fiyfs;> rpe;jid ntspg;ghL> tho;ifAld; njhlh;G nfhz;bUf;Fk; nkhj;jNkahFk;.”(g-887) vd;W f;hpahtpd; jw;fhyj;jkpo; mfuhjp tpsf;fkspf;fpwJ. NkYk;;> eh;kjhtpd; jkpo; mfuhjp gz;ghL gw;wp $Wk; NghJ “Fwpg;gpl;l ,lj;J kf;fspd; gof;ftof;fq;fSk;> ek;gpf;iffSk;> fiyfSk;> rpe;jidia ntspg;gLj;Jk; KiwfSk; kf;fspd; rpe;jid ntspg;ghL MFk;” (g-570) vd $WfpwJ. ,yf;fpaq;fspy; czT gw;wpa fUj;Jf;fs;

njhd;ik tha;e;jj; jkpopdk; gy;yhapuk; Mz;Lfl;F Kd;dNu jkJ tho;if mDgtj;jpidj; njspthf czh;e;jpUe;jhh;fs;. jkpo;g; nghUspyf;fzk; $Wk; Kjy;> fU> chp vd;Dk; %tifg; nghUs;fspd; fUg;nghUis tifg;gLj;Jzh;j;jf; fUjpa Mrphpah; ; “nja;tk;> czh> kh> kuk;> Gs;> giw> nra;jp vd;w E}w;ghtpd; %ykhf caph; tho;tjw;F ,d;wpaikahj cztpw;F Kjd;ik tha;e;jJ ek; jkpo;Fb vd;Nw Fwpg;gpLfpwhh;.

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cz;b nfhLj;Njhh; caph; nfhLj;NjhNuh vd;Dk; GwehD}w;wpy; ,lk; ngWk; thpfspy; grp vd;W tUk; xUtDf;F czT nfhLj;jhy; me;j czT mtDf;F caph; nfhLj;jYf;F rkkhf fUjg;gLfpwJ. NkYk;> rq;fk; kUtpa ,yf;fpaq;fspy; xd;whd jpUf;Fwspy;> jpUts;Sth; Mw;whh; mopgrp jPh;j;jy; m/njhUtd; ngw;whd; nghUs;itg; Gop (Fws;- 266) grpahy; ,Uf;Fk; caph;fSf;F grpiaj; jPh;j;jy; Ntz;Lk;. mJNt mtdJg; nghUis ghJf;fhf;Fk; ngl;lfkhFk;. ‘grp te;jplg; gj;Jk; gwe;J NghFk;’ vd;wg; gonkhopiag; Nghy vy;yh ew;Fzq;fisAk; grp mopj;jtpLk;. mg;grpiaj; jPh;j;jyhfpa mwNk mtdJ nry;tg; ngUikia mopatplhky; ghJfhf;Fk; vd;Wk;> Mw;Wth; Mw;wy; grpahw;wy; mg;grpia khw;;Wthh; Mw;wypd; gpd; (Fws;-255) grpapd; nfhLikiaj; jhq;fpf; nfhs;s Nguhw;wy; Ntz;Lk;. ,e;j Mw;wiy tplf; nfhba grpiaj; jPh;g;ghdJ Mw;wy; kpfTk; nghpajhFk;. grpia xU ghtp vd;W kzpNkfiy tpthpf;fpwJ. grp xU Neha; mJ Nkyhd Fbg;gpwg;gpid mopj;JtpLk;. gbj;j gbg;igf; iftpl itf;Fk;. ntl;fj;jpid ePf;fp tpLk;. moif myq;Nfhyk; nra;Ak; ,j;jifa nfhba grp vd;fpw gpzpiaj; jPh;g;gth;fSila ngUikia ehtpdhYk; nrhy;yp ,ayhJ. NkYk;> jpUthfj;jpy; “ghjfNk NrhW gw;wpdth Njhs;Nehf;fk;” (jpUth-321) vd;W khzpf;fthrfh; $Wfpwhh;. NkYk;> gf;jp ,yf;fpa fhyj;jpy; grpahy; tUgth;fs; midtiuAk; kNfRtudhfg; ghtpj;J mthpd; fhy;fis ePuhy; fOtp> G+irapl;L> cz;zTk;> mkuTk; ,le;je;J> cz;zr; nry;Yk; Kd; fw;GuKk; fhl;b cz;zr; nra;Ak; KiwNa kNfRtu G+irahFk;. ,r;nraypid tpsf;Fk; tpjkhf nghpaGuhzj;jpy;> Gfo;e;j Nfhkaj;J ePuhy; G+kpiag; nghypa ePtpj; jpfo;j;Jthd; rijAk; Nghf;fpr; rpwg;Gilaj; jPgk; Vw;wp (nghp-gh-826) J}a;ikahd gRtpd; Nfhkaj;jhy; ePhpid Cw;wp> epyj;jpy; ed;Fj; njspj;J> gpd;dh; gRikahd thioapd; FUj;ij tphpj;J mij ePhpdhNy eidj;J kfpo;NthL ghpkhwpdh; vd;gjidAk;> kz;zpy; gpwe;jhh; ntWk; gad;kjp R+Lk; mz;zpyhh; mbahh;jik mKJ nra;tpj;jy; fz;zpdhy; mth;ey; tpohg; nghypTfz;L Mh;jy; cz;ik Mk;vdpy; cyfh; Kd;tUf vd ciug;ghh; ( nghp- gh- 2990) ,k;kz;Zyfpy; tpidf;fPlhf te;J gpwf;Fk; caph;fs; vy;yhk; gpwtpg;gaid mila Ntz;Lk;. mjid miltjw;F chpa topahf gpiwR+Lk; ngUkhid tzq;f tUk; 2

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mbahh;fSf;F jpUtKJ nra;tpj;jYk;> jk; fz;zpy; mt;tpiwtdJ jpUtpohf; fhyq;fspy; ngUk; Kfg;nghyptpidf; fz;L kfpo;jYNk rpwe;jJ. ,isahd;Fb khwehadhh;

ehadhUk; mth; kidtpahUk; jdf;nfd VJk; ,y;yhj epiyapYk; ,iwtd;> mbahh; Nghy Ntlk; G+z;L es;sputpy; te;j NghJ fodpapy; tpijj;j ney;iyf; nfhz;L Fg;igf;fPiuf;fwpNahL tpUe;Njhk;gpag; gz;gpid Nkw;nfhz;ldh; vd;gij nghpaGuhzk; fhl;LfpwJ. ,g;gz;gpid tpsf;Fk; tpjkhf> mOe;jpa ,lUs; ePq;fp mbaNdd; ca;a vd;ghy; vOe;jUs; nghpNaha; tUj;jNkh nfhs;shJ. vspatdpd; grp jPu Ntz;Lk; vd;W ,iwtdplk; Ntz;Ltij Nrf;fpohh; gjpTr;nra;fpwhh;.

mkh;ePjp ehadhh; jpUey;Y}hpy; rptdbahh;;f;F jpUtKJ nra;jw;nghUl;Lj; jpUklq;fl;bj; jpUtpohf;fhyj;jpy; jk;Kilar; Rw;wj;jhNuhL mq;Fj; jq;fpapUe;;j mbahh;fSf;Fj; jpUtKJ mspj;J te;j ehad;khh; ,th;. rpe;jid nra;tJ rptd;foy; my;yJ xd;W,y;yhh; me;jp tz;zhh;jk; mbath;f;F mKJ nra;tpj;Jf; (nghp- gh -504) ,th; rptngUkhdpd; jpUg;ghjijj; jtpu NtW VJk; rpe;ijf; nfhs;skhl;lhh;. me;jp nrt;tz;zhh; jpUNkdpia tzq;Fgth;fSf;F jpUtKJ jUjYk;> Miliaf; nfhLj;jYk; jd;Dilaj; njhz;lhf fUjpdhh; vd;W Nrf;fpohh; ngUkhd; Fwpg;gpLfpwhh;. mg;G+jp mbfs; Nrho ehl;by; jpq;f@hpy; me;jzh; Fyj;jpy; Njhd;wpath;. jpUehTf;furiuf; fhZjw;F Kd;dNk mtUilaj; jpUtbfis muzhfg; gw;wp mtiuf;fhz Ntz;Lk; vd;w Mh;tj;jpy; tho;e;jth;. fbJ te;jKJ nra;af; fhyk; jho;f;fpd;wJ vd;Nw (nghp- gh- 1817) ehTf;furh; Kd; nrd;W tPo;e;J> tzq;fp gzptd;Gld; jpUtKJ rhg;gpl;L vk;Fb KOtijAk; fhf;f Ntz;Lk; vd;W mg;G+jpabfs; Ntz;Lfpwhh;. khjt kiwNahh; nry;t kidapil mKJ nra;J (nghp -gh- 1829)

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khjtk; nra;j kiwNahuhfpa mg;G+jpabfspd; nry;tk; nghUe;jpa tskidapy; jpUtKJ cz;L Ngud;G nfhz;L el;gpd; jpwj;jhy; gy ehs;fs; jq;fpapUe;jhh; jpUehTf;furh; vd;W Nrf;fpohh; mg;G+jpabfspd; %ykhf Fwpg;gpLfpwhh;. %h;f;f ehadhh;

‘fw;w R+jd;’ vd miof;fg;gLgth;. ‘Mjp Kjy;th; jpUePw;wpd; milaNt nghUs;’ vd;wwpe;J rptdbahh; xUtUf;F> mWRitAld; $ba mKjpid cz;gpf;fitj;jg; gpwFj;jhd; jhd; cz;Zjy; Ntz;Lk; vd;gjidNa Nehf;fkhf nfhz;L tho;e;Jte;jhh;. J}a mbrpy; nea; fd;dy; Rit ,d;fwpfs; mit mikj;J (nghp- gh- 3626) J}a;ikahd md;dk;> nea;> ,dpa RitAila fwpfs; Nghd;witr; rikj;J tUk; mbahh;fis> tuNtw;W Kfkyh;r;rpAld; tpUg;gj;NjhL mKjpid cz;zr; nra;J> gpd; mth;fs; tpUk;gpag; nghUis tpUk;gpathNw mspj;J mjdhy; kfpo;r;rpaile;J ehs;NjhWk; ,jid jtwhky; nra;a Ntz;Lk; vd;W Fwpg;gpLfpwhh;. rpWj;njhz;lh;

fhtphpj; jpUehl;by; jpUr;nrq;fhl;lhq;Fbapy; khkhj;jpuh; Fyj;jpy; Njhd;wpath; guQ;Nrhjpahh;. ,th; MAs; Ntjf;fiyapYk;> tlE}w;fiyapYk;> gilf;fyj;njhopYk; epuk;gpa gapw;rpAilath;. jk; kidawj;jpid epfo;j;jp ehs;NjhWk; rptdbahh;fisj; jpUtKJ nra;tpj;Jg; gpd;G jhd; cz;Zjiy tof;fj;jpid Nkw;nfhz;lhh;.

eiw ,jopj; jpUKbahh;

mbahiu ehs; NjhWk;

Kiwikapdpy; jpUtKJ

Kd; Cl;bg; gpd; cz;Zk; (nghp- gh -3677)

rptd; nfhd;iw kyh; khiyapid mzpe;jtd;. mtdJ Gfopid thahu ehs;NjhWk; ghb> mbatUf;F jpUtKJ Cl;b> mjid Kiwahfr; nra;J ,Ug;gjid ngUk; gadhff; fUjp rpWj;njhz;lh; tho;e;J te;jhh;. NkYk;

J}a jpU mKJfdp

fd;dy; mWRitf; fwpnea;

gha japh; ghy; ,dpa

gz;zpak; cz;ePh; mKjk; (ngh- gh-3678)

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019. UGC No. 49042

J}a;ikahd jpUtKJ> fdptif> rh;f;fiu> mWRitfisf; nfhz;l fwp tiffs;> nea;> japh;> ghy;> ,dpa gyfhuq;fs; Kjypait jpUtbahh;fSf;F mKJz;L kdkfpo;r;rp nfhs;thh; vd gjpT nra;Js;shh; Nrf;fpohh;. NkYk;> mbahh; ngUkf;fis mkur; nra;J czTfisg; gilj;jg; gpd;

md;dk; ghypf;Fk; jpy;iyr; rpw;wk;gyk; nghd;dk; ghypf;Fk; NkYk; G+kpir vd;dk; ghypf;Fk; khWfz; bd;Gw ,d;dk; ghypf;FNkh ,g;gpwtpNa (ehT.Nj- gh- 282)

vd;Dk; ghliy ghLjy; vd;gJ kughf ,Ug;gjid ehTf;furh; jd; Njthuj;jpy; Fwpg;gpLfpwhh;.

KbTiu

ehad;khh;fspd; Nehf;fk; tpUe;Njhk;gyhf ,Ue;jhYk; mjpypUe;J ehk; czh;e;J nfhs;sf;$baJ ,y;iy vd;gtUf;F xU NtisahtJ czTnfhLf;f Ntz;Lk; vd;gNjahFk;.

jhd;> jd;tPL> jd;FLk;gk; vd;w FWfpa kdg;ghd;ikAld; tsh;e;J tUk; ,e;j fhyf;fl;lj;jpy; tpUe;Njhk;gy; vd;gNj ,y;yhky; mope;j tpl;lJ vd;Nw $wyhk;. tpUe;jpdh;fisf; fz;lNghJ Kfkyh;e;j fhyk; khwp> Kfk; thLfpd;w epiy Ntfkha; cUthfp tUfpwJ. ,e;j epiyik khw goik tha;e;j ,yf;fpaq;fs; fhl;Lfpd;w tpUe;Njhk;gypd; rpwg;gpid vLj;Jiuf;f Ntz;Lk;.

tpUe;Njhk;giyj; jk; tho;tpd; Nehf;fkhff; nfhz;l ehad;khh;fs; gyhpidg; gw;wp nghpaGuhzj;jpy; Fwpg;gpLfpwhh; Nrf;fpohh;. jq;fsplk; ,Ue;j vy;yhr; nry;tq;fisAk; tpUe;Njhk;gYf;fhfg; gad;gLj;Jfpd;wdh;. nry;tk; Fiwe;J tWikAw;w fhyj;jpYk;> ,y;iyNa vd;W $whJ capiuAk; nghUl;gLj;jhky;> tpUe;Njhk;gy; nfhs;ifapy; cWjpahf ,Ue;jdh;.

Jizepd;w E}y;fs;

1. gp.uh.eluhrd;-nghpa Guhzk;> ckh gjpg;gfk;> nrd;id – 600 001. 2. gp.uh.eluhrd;-jpUthrfk;> ckh gjpg;gfk;> nrd;id – 600 001. 3. gp.uh.eluhrd;-jpUehTf;furh; Njthuk;> ckh gjpg;gfk;> nrd;id – 600 001. 4. f.g.mwthzd;-jpUf;Fws; ciu> jkpo;f;Nfhl;lk;> nrd;id- 600 029.

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019. UGC No. 49042

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019. UGC No. 49042

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019.

S. Prabhakaran, Ph.D. Research Scholar (Part-time) & Assistant Professor Dr. B.J. Geetha, Assistant Professor ======Among the other literary devices, symbols grab the attention of the readers, because of its ability to make people think broadly. Symbol stands for something other than itself. It stands for different interpretations and meanings. Water and wine are the predominant symbols used by Salman Rushdie in his novel The Enchantress of Florence. Water is a symbol of life, purity, and rebirth. Wine is the ancient mythological symbol of fertility, blood and life. Wine also stands for richness, intelligence and celebration. In Akbar’s court there was frequent argument between winemen (pleasure lovers) and waterers (reason lovers). Salman Rushdie as a novelist is very much cautious about the importance of wine and water and he has very subtly employed them as important symbols to show the fertility of Fatehpur Sikri and Florence. Symbols evoke deep and sometimes unconscious responses in a reader. In the last section of the novel Rushdie shows that the scarcity of water in the city is due to the curse inflicted by the foreigner on them. “The water contained to drain away. The death of the lake was the death of Sikri as well” (TEF 346). The novelist used symbolism in an intelligent way to express the wealth and richness of the city.

“Literature is a mirror of life; it reflects the events faithfully and offers pleasure to the readers” (SHOMS 1). To tackle with different themes and subjects, writers use literary devices like symbols. Some writers use symbols to give an artistic beauty and a depth for their creations. “Seeds of symbolism in literature may be traced in the allegories of Langland, Spenser and Bunyan, the poetry of the Metaphysical, William Blake and to some extent in the poetry of the Romantic poets” (DS 64).Symbolism, says Yeats, deepens the philosophy and enables the artist to grapple with divine reality, and that with the help of symbols deeper effects can be created and subtler indefinable shades can be expressed. The choice of symbols is based on the subject and theme that the writer chooses.

Salman Rushdie’s The Enchantress of Florence is an historical novel which tells the story of two famous cities of the renaissance world. The novel has several narratives knit together by a common thread and is divided in to three parts. To start with, it is the story of the Mughal ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. Prabhakaran, Ph.D. Research Scholar (Part-time) & Assistant Professor Dr. B.J. Geetha, Assistant Professor Symbolism of Wine and Water in Salman Rushdie’s The Enchantress of Florence 403

emperor Akbar, as he struggles to answer the great questions of love, life and how to rule his people, what exactly it means to be a king, and what it means to be human. The story takes us back to the Court of Akbar-the-Great in Fatehpur Sikri, during the period of renaissance with the real historical figures like Birbal.

When dealing with the courtly life and lives of the kings and queens’ symbols like wine and water are unavoidable. Wine is the symbol of royalty and celebration. After great victories and during festival times wine will be served in abundance in the court for the king and the ministers. Wine is the symbol of fertility and it happens inside the court. Outside the court the fertility of the kingdom is the judged by the water. In ancient Greece, great intellectuals in symposiums discuss important topics of the day by drinking wine. In fact the dictionary meaning of the symposium is ‘a drinking party or convivial discussion, especially as held in ancient Greece after a banquet’ Healthy wine is the part and parcel of royalty. The Crown Prince Salim in this novel is a wine addict and spends all the time with brothels. Prostitution is also an important institution of any court. On the other side he is an excellent archer and horse rider. His father, Akbar the Great feels that he is a constant threat as his successor. “Salim was his favourite son, and most likely assassin” (TEF 71).

Wine is the ancient mythological symbol of fertility, blood and life. Wine also stands for richness, intelligence and celebration. In Akbar’s court there was frequent argument between winemen (pleasure lovers) and waterers (reason lovers). The manqul party containing the religious thinkers and mystics drank only water, while their opponents the ma’qul celebrated pure philosophy and the sciences and poured wine down their throats all day long. “When the sword of the tongue is drawn, the emperor thought, it inflicts deeper cuts than the sharpest blade” (TEF 97). If we need the proof, it is to be found in the war of the philosophers that took place each day in the embroidered and mirror worked tent of new worship. There was a constant hubbub here, the noise of the kingdom’s finest thinkers gashing one another dreadfully with their words. Thus Akbar’s court was intellectually very strong with the likes of ministers like Birbal and Abul Fazl.

Another important symbol that is used throughout the novel is ‘water’. It determines the wealth and richness of the kingdom outside the court.

Without water we are nothing, the traveller thought. Even an emperor, denied water, would swiftly turn to dust. Water is the real monarch of the world and we are all its slaves. Once at home in Florence he met a man who could make water disappear. The conjurer filled a jug to the brim, muttered magic words, turned the jug over and instead of liquid, fabric spilled forth, a torrent of coloured silken scarves. (TEF 9) ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. Prabhakaran, Ph.D. Research Scholar (Part-time) & Assistant Professor Dr. B.J. Geetha, Assistant Professor Symbolism of Wine and Water in Salman Rushdie’s The Enchantress of Florence 404

Salman Rushdie’s beautiful pictorial description of the city, Fatehpur Sikri highlights the wealth and richness of the city. It has been very aptly described by the traveller who comes all the way from Florence to the enchanting land of Hindustan. He describes the beauty of the city from the mirror image of water of the beautiful lake in Sikri.

In the day’s last light the glowing lake below the palace-city looked like a sea of molten gold. A traveller coming this way at sunset – this traveller, coming this way, now, along the lakeshore road – might believe himself to be approaching the throne of a monarch so fabulously wealthy that he could allow a portion of his treasure to be poured into a giant hallow in the earth to dazzle and awe his guests. And as big as the lake of gold was, it must be only a drop drawn from the sea of the large fortune – the traveller’s imagination could not begin to grasp the size of the mother ocean! (TEF 5)

Overall, Fatehpur Sikri was the most beautiful place to inhabit in the Eastern world. Salman Rushdie is very much cautious about the importance of water. The scarcity of water may lead to the devastation of kingdoms. The traveller thought, “Without water we are nothing.... even an emperor, denied water, and would swiftly tum to dust. Water is the real monarch and we are all its slaves” (TEF436).

It is very true that Akbar removed capital from Fatehpur Sikri either because of the danger of invasions from the north-west (Afghanistan and Persia) or because of the scarcity of water in the capital city, where there was no permanent source of supply of sufficient water. Rushdie has beautifully fictionalized this scarcity of water into a splendid lake drying up on account of a curse. This marked the destruction of Fatehpur Sikri:

The lake is leaving us, the people were screaming, the golden life-giving lake, which once a traveller arriving at sunset had mistaken for a pool of molten gold. Without the lake the ice blocks from Kashmir could not bring fresh mountain water to the palace. Without the lake the citizens who could not afford Kashmir ice would have nothing to drink, nothing to wash or cook with, and their children would soon die. The heat of the day was mounting. Without the lake the city was a parched and shrivelled husk. The water contained to drain away. The death of the lake was the death of Sikri as well. (TEF436).

Rushdie, in this novel also gives the reason of drying the lake in his own style mixing fancy and fables. Somehow the revenge of Moger'dell Amore, the rejected Mughal of love, is petty: his departure coincides with the drying up of the golden lake that conferred greatness to the city of Fatehpur Sikri. Niccolo claimed the crossing of the two opposing realms: imagination ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 S. Prabhakaran, Ph.D. Research Scholar (Part-time) & Assistant Professor Dr. B.J. Geetha, Assistant Professor Symbolism of Wine and Water in Salman Rushdie’s The Enchantress of Florence 405

and reality; Akbar proclaimed the two existences, yet not their overlapping. Akbar’s refusal to accept Moger'dell Amore is punished by the drying up of the lake and beautifully described by using water as a symbol of fertility. “If that is your lesson for me, Mughal of love”, he silently addressed the departed foreigner, “then the title you gave to yourself is false, for in this version of the world there is no love to be found anywhere” (TEF440). This shows the impermanence of things in this mortal world and a change that can overtake even the most potent of people and mightiest of men like Akbar the Great. Symbolism is an essential tool in addressing topics indirectly, in the modern days. Therefore, the novelist used symbolism in an intelligent way to express his beliefs and his own views on the courtly life of Akbar. To conclude, Salman Rushdie’s The Enchantress of Florence (2008) is full of symbols. However, it would impossible to deal with all the symbols. The present study has focused more on the major ones and tried to explain their meanings in order to add an extra meaning to the novel. ======Works Cited

"Conflation of History, Fantasy and Fable: The Enchantress of Florence." Sodhganga (n.d.). Web. . "Definition of Symbolism." Shodhganga (n.d.): 64. Web. . Jain, Dr. Sakshi. "Symbolism in Ernst Hemingway’s - “The old Man And The Sea”." Notions Vol. 7 No. 4, 2016 3 March 2016: 1. Web. . Rushdie, Salman. The Enchantress of Florence. London: Vintage, 2008. Print. ======S. Prabhakaran, Ph.D. Research Scholar (Part-time) & Assistant Professor Department of English Sacred Heart College, Tirupattur

Dr. B.J. Geetha, Assistant Profess or Department of English Periyar University. Salem [email protected]

F.fz;zd; cjtpg;Nguhrpah; jkpo;j;Jiw nghpahh; gy;fiyf;foff; fiy> mwptpay; fy;Y}hp Nkl;Lh; miz - 636 401 [email protected]

rq;f ,yf;fpak; Rl;Lk; czTfs; (kUjk;)

ehfupf tsHr;rpapd; mbj;jskhd rq;ffhyj;jpy; tho;e;j kf;fs; jq;fSf;F Ntz;ba czTfisj; jl;gntl;g epiyf;F Vw;gTk; thOk; epyg;gFjpf;F Vw;gTk; cz;L te;jdH. ,aw;ifahf mike;j epyg;gFjpfspy; fpilf;fg;ngw;w nghUl;fNshL jhq;fs; cw;gj;jp nra;ag;gl;l nghUl;fisAk; czthff; nfhz;bUe;jdH.

czT cz;Zk; Kiw

gy;ypdhy; fbj;jy; ef;fy; gUfy; tpOq;fy; kw;Wk; nky;yNt Ritj;jyhFk; tpdtpy; Ie;JzT jhNk (#lhkzp epfz;L)

vd;Dk; #lhkzp epfz;bd; tupfs; cz;Zk; tifiaf; fbj;Jz;gJ> ef;fpAz;gJ> gUfpAz;gJ> tpOq;fpAz;gJ> rg;gpAz;gJ vd;W gFj;Js;sJ.

czT - nrhw;nghUs;

rhg;ghL vd;Dk; nrhy;ypw;Fj; jkpopy; md;dk;> cz;b> mbrpy;> czT> NrhW vd;W gytifahd nrhy;yhly;fs; cs;sJ. jw;fhyj;jpy; cz;biaAk; czitAk; mbrpiyAk; Nrhw;iwAk; md;dj;ijAk; nghq;fiyAk; ,l;ypiaAk; ,bahg;gj;ijAk; gpupahzpiaAk; $l rhg;ghL vd;Dk; nghJg;ngauhy; miog;gJz;L.

rg;gpL  rhg;gpL  rhg;ghL Mf nrhy; tsHr;rpaile;jpUf;fyhk;. rg;Gjy; - nky;Yjy;> Fjg;Gjy;> cwpQ;rpf;Fbj;jy; vd;nwy;yhk; nghUs; mlf;fk; nfhz;Ls;sJ.

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gz;ila fhyj;jpy; cztpd; tiffs;

czTg; nghUl;fis cw;gj;jp nra;tNjhL kl;Lky;yhky; cw;gj;jp nra;j czTg; nghUl;fisg; gf;Ftg;gLj;jpAk; cl;nfhz;ldH goe;jkpoHfs;. kuf;fhL czT (ghfw;fha;> tiof;fha;> Riuf;fha;) fdp czT (kh> gyh> nfha;ah> thiog;gok;) ,iwr;rp czT (Ntl;ilahba tpyq;Ffs;> tsHg;G gpuhzpfspypUe;J fpilj;j ,iwr;rp Kjypad) muprp czT (Kq;fpyuprp> ney;ypUe;J ngwg;gl;l muprp) gUF ePH (NkhH> fUk;Gr;rhW) kJ(fs;) Nghd;w czTtiffisg; gz;ila kf;fs; cl;nfhz;ldH vd;gij mwpaKbfpwJ.

,yf;fpaKk; czTk; gz;ila ,yf;fpaq;fs; epyj;ij Ie;J tifahfg; gFj;J itj;jpUe;jd #oy; epytsk; Mfpatw;iwf; nfhz;L epyg;gFjp ntt;Ntwhfg; gFf;fg;gl;lJ Nghy; czT KiwfSk; epyj;jpw;F epyk; NtWgl;Nl fhzg;gl;lJ.

“FWq;fho; cyf;if xr;rp neLq;fpzw;W ty;Cw;W ctup Njhz;b njhy;iy KuT Vha;f; Foprp KupmLg;G Vw;wp thuhJ ml;l thLCd; GOf;fy;|| (ngUk;ghz;hw;Wg;gil - 97-100)

vd;Dk; Mw;Wg;gil tupfs; ghiyepyj;Jg; ngz; xUts; ePH Fiwe;J tw;wpg; NghFk; epiyapYs;s xU fpzw;wpYs;s ctHePiu vLj;J te;J tpspk;G cile;JNghd xU gioa ghidapy; Cw;wp rpije;J Nghd mLg;gpy; itj;J mupahJ rikj;jhs; vd;Wk;> me;jr; Nrhw;iwf; fha;e;j khkprj;Jld; cz;ldH ghiyepy kf;fs; vd;Wk; $WfpwJ.

fUk;Gr;rhW tay;ntspfs; epiwe;j kUj epyj;jpy; ney;Yk;> fUk;Gk; Kf;fpag; gapHfs; MFk;.

“fUk;gp nde;jpuq; fypw;nwjpH gpypw;Wk;|| (Iq;.55)

vd;Dk; tupfspy; kUjepyj;jpy; fUk;Gr;rhW gpopa ,ae;jpuk; itj;jpUe;jdH vd;gijAk; czthf fUk;Gr;rhW ,Ue;Js;sijAk; NkYk; fUk;ig mjpakhd; neLkhd; mQ;rp vd;Dk; kd;dd; tpz;Zyfj;jpypUe;J kz;Zyfj;jpw;Ff; nfhzHe;J nfhLj;jhd; vd;w njhd;ikr; nra;jpAk; cz;L. ,jid

“mwngud; kugpw; fUk;gp tl;le;Jk;|| (Gwk;.99) vd;Dk; tupfs; czHj;JfpwJ. NkYk;> “fUk;gpd; ve;jpuk; fl;gpd; Xij|| (k.fhQ;rp.258) vd;Dk; tupfs; fUk;gQ;rhW gpopAk; ,ae;jpuk; gw;wpa nra;jpiaf; Fwpg;gpLfpwJ.

murikg;Gk; czTk; kf;fSila grpiag; Nghf;Fk; nghWg;Gk; flikAk; muRilajha; ,Ue;jJ. czT fpilf;Fk; ,lq;fisj; NjbNa kf;fs; rhiurhiuahfr; nrd;wdH. ,jid>

“Kl;il nfhz;L tw;Gyw; NrUk; rpWEz; nzWg;gpd; rpy;nyhOf; Nfa;g;gH NrhWilf; ifaH tPWtPW ,aq;Fk; ,Uq;fpisH rpwhmHf; fhz;Lq; fz;Lk; kw;Wk; kw;Wk; tpdTJw; njw;nwdg; grpg;gpzp kUj;Jtdpy;yk; mzpj;Njh? Nra;j;Njh? $Wkp ndkf;Nf|| (Gwk;.173)

vd;Dk; ghly; tupfspy; kionga;ahkpypUe;j thdj;jpy; kionga;ag; NghfpwJ vd;gij mwpe;j vWk;Gfs; jq;fs; Kl;ilfisj; J}f;fpr; Rke;J nry;tJ Nghy; ghzHfspd; Foe;ijfs; jk; FLk;j;jhHf;Fr; Nrhw;W %l;ilfisj; J}f;fpr; nry;tijr; Nrho murd; ghHfpwhd;. mijf;fz;l gpd; murd; gz;zd; grpg;gpdpg; Nghf;Fk; kUj;Jtd; Mthd;. mtid ehd; fhz Ntz;Lk; vd;Dila tho;ehisAk; NrHj;J gz;zd; tho Ntz;Lk;

vd;Wk; mtd; FbapUf;Fk; ,lk; mz;ikNah njhiyNth vd Nfl;fpwhd;. ,jd; %yk; grpiag; Nghf;FgtNu neLehs; tho jFjpAilatH vd;Dk; fUj;ij czuKbfpwJ.

murDf;Fk; mJnghUe;Jk; vd;gJk; ,g;ghly; top czHj;JfpwJ. czT ntWk; grpiag; Nghf;Fk; xd;Wkl;Lky;y murikg;igNa cUthf;ff;$ba xd;whfTk; czit mspg;gtuplj;jpy; jhd; $l;lKk; kf;fs; nry;thf;Fk; ,Ue;jJ vd;gijAk; czuKbfpwJ.

,yf;fpaq;fspy; czT

gz;ila ,yf;fpaq;fs; gz;ghl;L fUt+ykha; epfo;e;jNjhL kf;fspd; tho;Tepiyiaf; fhl;Lk; fz;zhbahfTk; jpfo;e;jJ.

NjdpdH fpoq;fpdH CMH tl;baH

rpWfl; gd;wpg; gO-dp Nghf;fp nghU njhiy ahidf; NfhLrPH Mf J}nthL ktpe;j fha fhdtH (kiy.gL.152-155)

vd;Dk; tupfspy; NjidAilatH> fpoq;fpizAilatH jir epiwe;j ngupa ngl;bfis cilatH. rpwpa fz;nfhz;l gd;wpapd; gOjhdtw;iwg; Nghf;fp ey;y jirfNshL epuk;gpa tl;bfisAk; cilatuha; fhdtH epfo;e;jdH vd;gij kiygLflhk; czHj;JfpwJ.

g&cf;Fiw nghope;j nea;f;fz; NtitnahL F&cf;fz; ,wbg; nghk;ky; ngWFtpH (kiygLflhk;> 168-169)

vd;Dk; tupfspy; nea; mjpfkhfr; nrwpe;J nghypj;J tWj;j gUe;jpd; jirAk; ey;y epwKila jpidauprp Nrhw;iwAk; toq;fpdhHfs; vd;gjd; %yk; jpidauprpAk;> gUe;J ,iwr;rpAk; czthf ,Ue;jJ mwpaKbfpwJ.

“Nta;nfhs; muprp kpjit nrhupe;j Rty;tpis ney;ypd; mtiu mk;Gspq;$o; mw;F ,il coe;j Ek; tUj;jk; tPl|| (kiygLflhk;) 4

vd;fpw tupfs; topahf mtiu> %q;fpyuprp> tpisepyj;J muprp Mfpatw;iw Gsp fye;j ciyapy; Mf;fpa $o; mtHfSila czthf ,Ue;Js;sij fhz;fpNwhk;.

nghd; miwe;jd;d Ez;NeH muprp ntz; vwpe;J ,aw;wpa khf;fz; mkiy jz;nzd; Ez; ,OJ cs;sPL Mf mirapdpH Nrg;gpd; my;fYk; ngWFtPH (kiygLflhk;.440-443)

“nghd;id eWf;fpdhH Nghy Ez;zpa Neuhd muprpia ntz;ik epwKilajha; Mf;fp mjDs; ed;F rikf;fg;gl;l nea; newpe;j fwpj;Jz;Lfis ,il,ilNa itj;J ehs;NjhWk; cz;Zk;gb ngWtPH|| vd;W tpsf;fk; jUfpwJ. NkYk;

“NrhW FW vd;dh Cd;Jit mbrpy;|| (gjpw;W.45) giftiu ntd;w tPuHfSf;F NrhW NtW Cd; NtW vd gpupj;jwpa KbahjthW Cd; epiwe;j Nrhw;iw ngUk; tpUe;jhf kd;dd; nfhLj;jhd;. Nkw;fz;l ,Ughly;fSNk muprpr; Nrhw;wpts; Cd; fye;J Ntfitj;J cz;Zk; Kiw ,Ue;Js;sJ. jw;fhyj;jpy; mJNt gpupahzp Cd; Rit mbrpy;) vd;w ngaH khw;wKk; ngw;Ws;sJ Fwpg;gplj;jf;fJ.

NkYk; rq;f ,yf;fpaj;jpy; fs;Sz;Zjy; rKjhaj; jFjpahff; fUjg;gl;lJ. xsit ghba ghlnyhd;wpy;

“rpwpa fl; ngwpNd vkf;fPA kd;Nd ngna fl;ngspNd ahk;ghlj; jhk; kfpo;e;Jz;Zk; kd;Nd (Gwk;.23)

“rpwpa mstpy; fs; ngWk; NghJ mij vq;fSf;Fj;je;J ngupa mstpy; jUk; NghJ vq;fSld; NrHe;J vk;ghl;Lf;F kfpo;e;Jz;Zk; kd;dNd|| vd;W $WfpwhH. xsitapd; ,g;ghly; top fs;gz;ila rKjhaj;jpy; jFjpahfTk; czthfTk; ,Ue;Js;sij czHfpNwhk;.

KbTiu

rq;f ,yf;fpa fhyfl;lj;jpy; mf;fhy kf;fs; tho;e;j tho;f;ifapd; top mtHfspd; czT NtWgl;l NghjpYk;> murDk; kf;fSk; rkkhd czitNa cz;L tho;e;J te;Js;sdH. jhdkhff; nfhLf;Fk; czTk; rpwg;ghd ed;F rikf;fg;gl;l czthfNt ,Ue;Js;sij mwpfpNwhk;. fha; czT> go czT> Cd; czT> ePo; czT vdg; gytifahd czTfisg; gz;ila ,yf;fpaq;fs; ekf;Ff; fhl;Lfpd;wJ.

g. Foe;ijNtY Kidth;gl;l Ma;thsh; jkpo;j;Jiw nghpahh; gy;fiyf;fofk; Nryk; - 636 011 [email protected]

rq;fr; r%fj;jpy; cztpay;

khdpl r%fk; caph;thoj; Njitahdtw;Ws; czT Kjd;ikaplk; ngWfpwJ. kf;fs; ehfhpf tho;it Nkw;nfhs;sj; njhlq;fpa gbepiy tsh;r;rpapd; fhuzkhf czT> cil> ,Ug;gplk; vd;w %d;wpid mbg;gilj; Njitfshf tiuaWj;Jf; nfhz;ldh;. ehNlhbfshf kiyfspYk;> fhLfspYk; miye;J jphpe;j khdpl r%fk; jq;fspd; czTj;Njitfisg; G+h;j;jp nra;Jnfhs;tjw;fhf Xhplj;jpy; epiyahf thoj;njhlq;fpdh;. Ntl;ilf;fhyr; rKjhaj;jpy; tho;e;j FwpQ;rpepy kf;fs; jq;fSf;fhd czTg;nghUl;fisj; jhq;fNs cw;gj;jp nra;Ak; Ntshz;rKjhaj;jpduhf tsh;r;;rpaile;jdh;. Ntshz; rKjhaj;jpd; tsh;r;rp epiyahf nts;sj;ijf; ifahSk; jd;ikahy; gy ,lq;fspy; tay; epyq;fs; cUthf;fk; mjpfhpj;j #oypy; kUjepyq;fs; Njhw;wk; ngw;wd. kUj epyq;fspy; Vw;gl;l nry;tg;ngUf;Fk;;> cilikr;rKjha mikg;Gk; muR vDk; mikg;Gj; Njhw;wk; ngWtjw;Ff; fhuzkhf mike;Js;sJ. ,g;gbepiy tshr;rpfisg; gjpTnra;Ak; Mtzq;fshfr; rq;f ,yf;fpaq;fs; jpfo;fpd;wd. ,r;rq;f ,yf;fpaq;fSs; gj;Jg;ghl;L E}y;fspy; ,lk;ngw;Ws;s Mw;Wg;gil E}y;fspy; cztpay; Fwpj;j gjpTfs; vt;thW gjpTnra;ag;gl;Ls;sJ vd;gJ Fwpj;J ,f;fl;Liu tphpthf Muha;fpd;wJ.

cztpd; Njit

kdpj r%fk; caph;tho;tjw;Fj; Njitahd mbg;gilg; nghUl;fSs; czT Kf;fpakhdnjhd;whFk;. “ve;j kdpjDk; VNjh xU r%f mikg;gpy; cWg;gpddhf ,Ue;jhf Ntz;Lk;. ,ij kdpjDila r%f ,ay;G(Sociability) vd;gh;. muR> Ch;> njU> rhjp> Fyk;> njhopy; vd;gd Nghd;wtw;Ws; xd;whyhd r%f mikg;gpy; mtd ; gpizf;fg;gLfpwhd;. kdpjid mtDila jdpj;j epiyapypUe;J r%f cWg;gpddhf khw;Wk; gpizg;GfSs; FLk;gKk; cwTKiwANk jiyik ngWfpd;wd.”1 (F.nt.ghyRg;gpukzpad;> rq;f ,yf;fpaj;jpy; r%f mikg;Gfs;> g.19) ,t;thW FLk;gkhfr; r%fj;NjhL ,ize;J thOk;NghJ jq;fs; ,y;yq;fis ehbtUk; tpUe;jpdh;fSf;F cztspj;J tpUe;Njhk;Gk; gz;G rq;ffhyr; rKjhaj;jpy; fhzg;gl;lJ. njhy;fhg;gpah; kf;fspd; tho;f;if Kiwia mfk;> Gwk; vd ,U gFjpfshfg; gphpj;J ,yf;fzk; $Wifapy; mfj;jpizapy; tUk; md;gpd; Ie;jpizia

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Kjy;> fU> chp vDk; Kg;nghUspy; tpsf;fpr; nry;fpd;whh;. ,tw;Ws; fUg;nghUs;fis tifg;gLj;jpf; $Wifapy; nja;tj;jpw;F mLj;J cztpidNa Kjypy; $wpAs;shh;.

“nja;tk; czhNt khkuk; Gl;giw nra;jp ahopd; gFjpnahL njhif, mt;tif gpwTk; fUvd nkhopg.” (njhy;.nghUs;.964)

vd;w E}w;gh fUg;nghUs;fisg; gl;baypl;Lf; fhl;Lfpd;wd. ,f;fUg;nghUl;fs; xt;nthU jpizf;Fk; NtWgLtjidf; fhzKbfpwJ. Nkw;$wg;gl;Ls;s fUg;nghUl;fspd; tifapy; cztpw;F Kf;fpaj;Jtk; je;Js;sdh; vd;gJ njspthfpwJ.

czT tiffSk; cztspg;Nghh; ngUikAk;

gz;ilr; rKjha kf;fs; Ntl;ilahb fpilj;j czitg; gr;irahf cz;L te;jdh;. neUg;igf; fz;L gpbj;jjd; tsh;r;rpahf czitr; rikj;Jg; gf;Ftg;gLj;jp cz;Zk; gof;fj;jpw;F te;jdh;. ,t;thW czitr; rikj;J cz;Zk; epiyf;F tsh;r;rpaile;j rKjhaj;ijf; fhl;LtjhfNt rq;f ,yf;fpaq;fs; fhzg;gLfpd;wd. “czTg; nghUl;fisf; fz;Lgpbj;j r%fk; mtw;iwr; rikj;J cz;zTk; fw;Wf; nfhz;ldh;. ,e;j czT tiffis ,uz;L tifahfg; gphpf;fyhk;. xd;W ,d;Rit mbrpy;@ kw;nwhd;W Cd;Jit mbrpy;. ,d;Rit mbrpyhdJ fha;fwpfisf; nfhz;L rikg;gJ(Vegetables) Cd;Jit mbrpyhdJ fwpAk; NrhWk; fye;J rikg;gJ (Non- veg)@ gz;ilr; r%fj;jpy; ,d;Rit mbrpiyAk; Cd;Jit mbrpyiyAk; cz;ldh; vd;gjw;Fr; rq;f ,yf;fpaq;fs; rhd;W gfh;fpd;wd.”2 (e.,uFNjtd;> nrt;tpyf;fpak; rpy ghh;itfs;> g.25) gj;Jg;ghl;by; ,lk;ngw;Ws;s Mw;Wg;gil ,yf;fpaq;fspy; ghzh;> nghUeh;> $j;jh;> tpwyp Nghd;w ,irf; fiyQh;fspd; tho;tpay; Fwpj;jg; gjpTfs; mjpfk; ,lk;ngw;Ws;sd. ,e;j ,irf; fiyQh;fs; ts;sy;fs;> FWepy kd;dh;fs;> Nte;jh;fs; Nghd;Nwhh;fis ehbr; nrd;W mth;fisg; Gfo;e;Jghb mth;fs; jUk; ghprpiyg; ngw;Wj; jq;fspd; tWikiag; Nghf;fpAs;sdh;. NkYk; toq;fpa cztpidAk; cz;L kfpo;e;Js;sdh;.

njhy;Fbr; rKjhaj;jpypUe;J ,d;Wtiu cztspg;gth;fs; cah;e;Njhh;fshfg; Nghw;wg;gl;Ls;sdh;.

“ePhpd; wikah ahf;iff; nfy;yhk; cz;b nfhLj;Njhh; caph;nfhLj; NjhNu cz;b Kjw;Nw cztpd; gpz;lk; czntdg; gLtJ epyj;njhL ePNu” (Gwk;.18:18-21)

vd;W GwehD}Wk;>

“kz;jpzp Qhyj;J tho;Nthh;f;F vy;yhk; cz;b nfhLj;Njhh; caph;nfhLj; NjhNu” (kzp.11@95-96)

vd;W kzpNkfiyAk; cztspg;gthpd; ngUikiag; gw;wpf; $wpAs;sd.

jpizrhh; tho;tpaypy; czTKiwfs;

rq;fr; r%fkhdJ FwpQ;rp> Ky;iy> kUjk;> nea;jy;> ghiy vDk; Itif epyq;fshfg; ghFghL nra;ag;gl;Ls;sJ. ,t;ite;jpiz tho;tpaypy; xt;nthU epyj;ijr; Nrh;e;j kf;fSk; mth;fs; thOk; #oYf;Fj; jf;fthW jq;fSf;F vspjpy; fpilf;ff;$ba> jq;fs; gFjpapy; tpisa$ba nghUl;fisf; nfhz;L czT rikj;J cz;L tho;e;Js;sdh;. Mw;wg;gil E}y;fspy; xU fiyQd; kw;nwhU fiyQid Mw;Wg;gLj;Jk; NghJ ,e;je;j topfspy; nrd;why; ,e;je;j gFjpfs; tUk; mq;F cq;fSf;F ,t;tifahd czTfisg; ngWtPh;fs; vd;W $Wk; kuG Fwpg;gplj;jf;fjhFk;. ,q;Fg; ‘ngWFtPh;’ vd;W $Wk; kugpy; ePq;fs; Nfl;fhkNy mth;fshfNt cztspg;gh; vd;gJ ngwg;gLfpwJ.

FwpQ;rpepy kf;fspd; czTfs;

kiyAk; kiyrhh;e;j epykhd FwpQ;rp epyj;jpy; thOk; kf;fs; jk; gFjpapy; fpilj;j Njd;> fpoq;F Nghd;wtw;iwg; gz;lkhw;W Kiwapy; nea;jy; epye;jhUf;Ff; nfhLj;Jtpl;L mth;fsplkpUe;J kPd; nea;Ald;; ewT vDk; fs;isg; ngw;Ws;sdh;. NkYk; jhq;fs; kl;Lk; mjid cz;zhky; tUk; tpUe;jpdUf;Fk; nfhLj;Js;s ghq;fpid>

“Njd; nea;nahL fpoq;F khwpNahh; kPd; nea;nahL ewT kWfTk; jPq;fUk; NghL mty; tFj;Njhh; khd;FiwnahL kJ kWfTk;” (nghUeh;.214-217)

vd;w nghUeuhw;Wg;gil thpfs; tpsf;Ffpd;wd. NkYk; FwpQ;rp epyj;jpy; thOk; Mlth;fs; gif kd;dhpd; fhty; epyj;jpy; GFe;J gRf;$l;lq;fisf; fth;e;Jte;J gRf;fisf; fs;Sf;F tpisahff; nfhLj;J mf;fs;isAk; tPl;by; mhprpahy; Mf;fpa Njhg;gpf; fs;isAk; cz;L kfpo;th;. ,jid>

“Nfsh kd;dh; fbGyk; Gf;F ehs;M je;J ewTnehil njhiyr;rp ,y;mL fs;,d; Njhg;gp gUfp” (ngUk;.140-142)

vd;w ngUk;ghzhw;Wg;gilapy; $wg;gl;Ls;sjd; top mwpaKbfpwJ.

Ky;iy epyj;J czTfs;

fhLk; fhLrhh;e;j gFjpahd Ky;iy epyj;jpy; gUg;G tiffshd mtiu> Jtiu> nfhs;S> tuF Nghd;wit mjpfkhfg; gad;gLj;jg;gl;l czTg; nghUshFk;. ,df;FOr; rKjhaf; fhyj;jpy; ,t;tzTg; nghUNs nghpJk; cz;zg;gl;Ls;sJ. ,jid>

“fUq;fhy; tuNf> ,Uq;fjph;j; jpidNa rpWnfhbf; nfhs;Ns nghwpfpsh; mtiunahL ,e;ehd; fy;yJ czhTk; ,y;iy” (Gwk;.335@4-6)

vDk; GwehD}w;W thpfshy; mwpayhk;. Ky;iyepy kf;fs; jpidahprp Nrhw;iwg; ghYld; Nrh;j;J tpUe;jpdh;fSf;Ff; nfhLj;Js;sdh;.

“,Uq;fpis nQz;bd; rpWghh;g;G md;d gRe;jpid %uy; ghnyhLk; ngWFtph;” (ngUk;.167-168)

NkYk; Ky;iy epy kf;fs; tufhprp Nrhw;iw mtiug; gUg;Gf; Fok;Gld; Nrh;j;J tpUe;jpdh;f;Ff; nfhLj;Js;sdh;. ,jid>

“neLq;Fuy; G+isg; G+tpd; md;d FWe;jhs; tufpd; Fws;mto;r; nrhd;wp gfh;,zh; Ntq;if tPfz; ld;d mtiu thd;GOf;F ml;l gapy;Tw;W ,d;Rit %uy; ngWFtPh;” (ngUk;.192-196)

vd;w ngUk;ghzhw;Wg;gil thpfspd; %yk; mwpe;Jnfhs;s Kbfpd;wJ.

kUjepyj;J czTfs;

taYk; tay;rhh;e;j gFjpapy; thOk; kf;fs; coth; vdg;gl;ldh;. kUjepyj;J czTg; nghUs;fSs; ney;Ny Kjd;ikaplk; ngWfpd;wJ. ney;iy cuypy; ,l;L Fw;wp mhprpahf;fp me;j mhprpiar; Nrhwhfr; rikg;gh;. mjw;Ff; Fok;ghf ez;L nghhpaiyAk; Nrh;j;Jg; gilj;Js;sdh;. mjid>

“mitg;Gkhz; mhprp mkiy ntz;NrhW Fitj;jhs; mytd; fyitnahL ngWFtph;” (rpW.194-195)

vDk; thpfshy; mwpa Kbfpd;wJ. NkYk; coth;fs; ntz;Nrhw;Wld; jq;fs; tPl;by; tsh;j;j Nfhopiar; rikj;Jg; nghhpayhf;fp tpUe;jpdUf;Fg; gilj;Js;sdh;. ,jid>

“tpidQh; je;j ntz;nzy; ty;rp Kidtho; msfpd; thl;nlhLk; ngWFtph;” (ngUk;.255-256)

vd;w ngUk;ghzhw;W thpfspd;%yk; mwpaKbfpwJ. NkYk; coth;fspd; tpUe;Njhk;gy; nghUs;fSs; fUk;gpypUe;J fpilf;Fk; fUg;gQ;rhWk; xd;whFk;.

“ve;jpuk; rpiyf;Fk; JQ;rhf; fk;giy tprak; m^ck; Gif#o; MiynjhWk; fUk;gpd; jPk;rhW tpUk;gpdh; kpirkpd;” (ngUk;.260-262)

vd;W $wg;gl;Ls;sjd;top kUjepyj;J czTg; nghUs;fshf ntz;nzy; mhprp> Nfhopg;nghhpay;> fUg;gQ;rhW Nghd;wit ,Ue;Js;sd vd;gij mwpaKbfpwJ.

nea;jy; epyj;J czTfs;

flYk; fly;rhh;e;j gFjpapy; thOk; kf;fs; gujth;> tisQh; Nghd;w ngah;fshy; miof;fg;gl;Ls;sdh;. mth;fspd; ,y;yq;fsp;y; fpilf;Fk; czTg;nghUs;fSs; kPDk;> fUthLk; Kf;fpaj;Jtk; ngWfpd;wd. mtw;Ws;Sk; kPidr;Rl;L Ritahf cz;Zk; tof;fj;jpid>

“twy;Foy; #l;bd; tapd;tapd; ngWFtph;”(rpW.163)

vd;w rpWghzhw;Wg;gil thp njspTgLj;JfpwJ. nea;jy; epyj;J tiyQh;fs; kPidAk;> cg;igAk; tpw;Wg; gz;lkhw;whfg; ngw;w mhprpiaf; nfhz;L rikf;fg;gl;l Nrhw;iwf; nfhz;L cUthf;fpa fs;Sld; kPidr; Rl;L tpUe;jpdh;fSf;Ff; nfhLf;Fk; Kiwapid>

“mitah mhprp mk;fspj; Joit kyh;tha;g; gpohtpy; Gyu Mw;wp ………………………………. ………………………………. ty;tha;r; rhbapd; tior;Rmw tpise;j nte;ePh; mhpay; tpuy;miy eWk;gpop jz;kPd; #l;nlhL jsh;jYk; ngWtph;”(ngUk;.275-282)

vd;w ngUk;ghzhw;Wg; ghly;thpfspd; %yk; mwpaKbfpd;wJ. flw;fiug; gl;bdj;J kf;fs; ney;iy ,bj;J khthf;fp mij Mz;gd;wpf;F czthff; nfhLj;J nfhOf;f itj;Jf; nfhd;W ,iwr;rp czT rikj;J tpUe;jpdUf;Ff; nfhLj;Js;sjid>

“ney;kh ty;rp jPw;wp gy;ehs; FopepWj;J Xk;ap FWe;jhs; Vw;iw nfhOepzj; jbnahL $h;ewhg; ngWFtph;”(ngUk;.343-345)

vd;w ghly; thpfspd; %yk; mwpe;J nfhs;s Kbfpd;wJ.

ghiy epyj;J czTfs;

kzYk; kzy;rhh;e;j ,lkhf milahsg;gLj;jg;gl;l ghiyepyj;jpy; thOk; kf;fs; Ntl;Lth; vd;wiof;fg;gl;ldh;. Ntl;ilj;njhopy; nra;tjhy; mth;fs; vapdh; vd;Wk; miof;fg;gl;ldh;. ghiy epy Ntl;Lth;fs; GspaQ;Nrhw;iwAk;> fhl;Lg;gRtpd; #l;biwr;rpiaAk; czthf cz;Ls;sdh;.

“vapw;wpah; ml;l ,d;Gsp ntQ;NrhW

Njkh Nkdpr; rpy;tis MankhL Mkhd; #l;bd; miktug; ngWFtPh;” (rpW.175-177)

vd;gjhy; mwpaKbfpwJ. vapw;wpah;fs; $h;ikahd Nfhyhy; epyj;ijj;Njhz;b Gy;yhprpia vLj;J cuypy; ,l;L Fw;wpj; J}a;iknra;J thafd;w ghj;jpuj;jpy; ,l;L czT rikg;gh;. czT rikg;gjw;F Mokhd fpzw;wpypUe;J ePiu vLj;J te;Js;sjidAk; mwpaKbfpwJ.

“ePoy; Kd;wpy; epycuy; nga;J FWq;fho; cyf;if Xr;rp neLq;fpzw;W ty;Cw;W cthp Njhz;bj; njhy;iy KuTtha;f; Foprp KhpaLg;G Vw;wp thuhJ ml;l thLCd; GOf;fy;” (ngUk;.96-100)

vd;w ngUk;ghzhw;Wg; ghly; thpfspd; %yk; mwpaKbfpwJ. NkYk; ney;yhy; rikj;j Nrhw;Wld; cLk;gpd; fwpiar; rikj;J tpUe;jpdUf;Ff; nfhLj;Js;sjid>

“fsh;tsh;

vd;w ghly; thpfspd; %yk; mwpe;Jnfhs;s Kbfpd;wJ.

me;jzh; Fbapy; czTfs;

Ntjk; XJjiyj; njhopyhff; nfhz;lth;fs; me;jzh;fs;. ney;yhy; rikj;j Ritahd Nrhw;Wld; gRtpd; ghypy; ,Ue;J Nkhh; Mf;fp mjpypUe;J ntz;nza; vLj;J mjpy; fpilj;j nea;apy; nfhk;kl;bf; fPiuia tjf;fp kpsFg;nghb J}tp czT rikg;gh;. NkYk; khtL CWfhAld; tpUe;J gilg;ghh;fs; vd;W me;jzh; tPl;L czTKiwfs; gw;wpa Fwpg;Gfis>

“Rlh;f;fil gwitg; ngah;g;gL tj;jk; Nrjh eWNkhh; ntz;nzapd; khJsj;J cUg;GW gRq;fha;g; NghnohL fwpfye;J nenkuf; nfhf;fpd; eWtb tpjph;j;j jidkhz; fhbapd; tifglg; ngWFtph;” (ngUk;.305-310)

vd;w ghly; thpfspd; %yk; mwpe;Jnfhs;s Kbfpd;wJ.

muz;kid czTtiffs;

Mw;Wg;gil E}y;fspy; ghl;Lilj; jiyth;fshfg; Nghw;wg;gLk; murh;fspd; rpwg;gpidg; gw;wpf; $Wifapy;> murd; vj;jifa rpwg;ghd tpUe;jpid cq;fSf;F toq;Fthd; vd;gJ gw;wpg; ghLjy; xU kughFk;. mj;jifa kugpidg; nghUeuhw;Wg;gil>

rpWghzhw;wg;gil> ngUk;ghzhw;Wg;gil> kiygLflhk; Kjypa E}y;fspy; fhzKbfpwJ.

murh;fspd; muz;kidfspy; czTg;nghUisr; rikg;gjw;nfd;W jdpahfg; gzpahl;fs; ,Ue;Js;sdh;. mth;fs; rikaw;fiy E}ypy; $wg;gl;Ls;sthW Kiwahfr; rikf;Fk; jpwk; ngw;wth;fs; vd;gjid>

“fhvhp Cl;ba fth;fizj; J}zpg; G+tphp fr;irg; GfNohd; jd;Kd; gdptiu khh;gd; gae;j Ez;nghUs; gDtypd; tohmg; gy;NtW mbrpy;”(rpW.238-241)

vd;w rpWghzhw;wg;gilapd; thpfspd; %yk; mwpaKbfpd;wJ. nghUeuhw;Wg;gilapd; ghl;Lilj; jiytdhd fhpfhw; ngUtsj;jhd; nghUeh;fSf;Fr; nrk;kwpahl;bd; #l;biwr;rpiar; #lhfg; gwpkhwpAs;shd;.

“Juhma; J}w;wpa JUit mk;GOf;fpd; guhmiu Ntit gUF vdj;jz;b fhopd; Rl;l Nfho;Cd; nfhOq;Fiw Copd; Copd; tha;nte;J xw;wp mitmit KdpFtk; vdpNd> Rita NtWgy; cUtpd; tpuFje;J ,hP,” (nghU.103-108)

,t;thW ,iwr;rp czit cz;zr;nra;j murd; vq;fspd; gy; $h;ik kOq;fpaijf; fz;L mhprpahy; rikj;j czitAk; nghhpaiyAk; czthfj; je;jhd; vd;W nghUed; $Wtjhfg; ghly; mikfpd;wJ. ,jid

“nfhy;iy cOnfhO Va;;g;g gy;Ny vy;iyAk; ,uTk; Cd;jpd;W kOq;fp”(nghU.117-118)

vDk; ghly; thpfspd; %yk; mwpe;Jnfhs;s Kbfpd;wJ.

ngUk;ghzhw;Wg;gilapd; ghl;Lilj; jiytd; njhz;ilkhd; ,se;jpiuad; jd; muz;kidapy; cs;s rikaw;fiyapy; ty;yth;fshfj; jpfo;gth;fisf; nfhz;L Cd; cztpidr; rikf;fr;nra;J jhDk; cld;,Ue;J ghzDf;Fk; mtd; Rw;wj;jhUf;Fk; czTg; ghpkhhpdhd; vd;gij>

“ty;Nyhd; ml;l gy;Cd; nfhOq;Fiw mhpnrj;J czq;fpa ngUQ;nre; ney;ypd; njhpnfhs; mhprpj; jpuy;njhL gpwTk; mUq;fbj; jPk;Rit mKnjhL gpwTk; tpUg;Gil kugpd; fug;Gil mbrpy;” (ngUk;.472-476)

vd;w ghly; thpfspd; %yk; mwpaKbfpd;wJ. Nkw;$wg;gl;Ls;s rhd;Wfspd; top muz;kid czTfspy; Cd; czT kpFjpahfg; gad;gLj;jg;gl;Ls;sjid mwpa Kbfpd;wJ.

KbTiu

1. kf;fspd; mbg;gilj; NjitfSs; czT Kjd;ikaplk; ngWfpd;wJ. 2. jpizrhh; tho;tpaypy; thOk; #oYf;F Vw;g kf;fs; cz;Zk; czT khWgl;Ls;sijf; fhzKbfpd;wJ. 3. gz;lkhw;W %ykhfg; ngw;w nghUl;fisf; nfhz;L xU jpizf;fhd czTg;nghUs; kw;nwhU epyj;jpy; tpUe;jhfg; gilf;fg;gl;Ls;sjidAk; mwpa KbfpwJ. 4. murit tpUe;jpy; mirt czTf;F kpFe;j Kf;fpaj;Jtk; jug;gl;Ls;sjid mwpaKbfpwJ. 5. Mw;Wg;gil ,yf;fpaq;fspy; fhzyhFk; tpUe;Njhk;gy; vDk; $w;wpd;top gz;ilj;jkpohpd; czTKiwfs; Fwpj;j nra;jpfs; gjpTnra;ag;gLtjidAk; ,jd;top mwpe;Jnfhs;s Kbfpd;wJ.

gad;gl;l E}y;fs;

1. R.Nt.Rg;gpukzpak; - rq;f ,yf;fpak; gj;Jg;ghl;L %yKk; njspTiuAk; kzpthrfh; gjpg;gfk; nrd;id – 108 ,.g.2010 2. t.j.,uhkRg;gpukzpak;(c.M) - GwehD}W %yKk; njspTiuAk; jpUkfs; epiyak; jp.efh;> nrd;id – 17 K.g.2000 3. e.,uFNjtd; - nrt;tpyf;fpak; rpy ghh;itfs; epA+ nrQ;Rhp Gf; `T];(gp)ypl; nrd;id – 98 K.g.2018 4. F.nt.ghyRg;gpukzpad; - rq;f ,yf;fpaj;jpy; r%f mikg;Gfs; jkpo;g;gy;fiyf;fofk; jQ;rhT+h;

K.g.1994.

Kidth; f.ikjpyp cjtpg;Nguhrphpah; jkpo;j;Jiw nghpahh; gy;fiyf;fofk; Nryk; -636 011. [email protected] 9994385788. jkpohpd; czTrhh; gz;ghLk; r%f mirtpaf;fKk;

(tuyhw;W epiyahd Ma;T Nehf;F)

Kd;Diu

‘czT> gpugQ;rj;jpd; Row;rp’ vd;gJ fpUl;bza#h; Ntjj;jpy; mike;Js;s ijj;jPhpa cgepljg; gFjpapy; Fwp;g;gplg;gl;Ls;sJ. khDl tuyhw;iwg;gw;wpr; rpe;jpj;jth;fs;> ehfhpf tuyhw;iw vOjpath;fs; midtUNk Mjpfhy kdpjdpd; czT Nrfhpg;G epiyapypUe;J jhd; r%f tuyhw;iwj; njhlq;Ffpd;wdh;. cyfpy; thOk; kdpjd; cs;spl;l caphpdq;fs; xt;nthd;Wk; xt;nthU ehSk; jkf;Fhpa cztpizg; ngWtjw;F Neuk;> rf;jp> Mw;wy; Nghd;wtw;wpidr; nrytpLfpd;wd. njhlf;ff; fhyg; Gijtbtq;fs;> kdpjDila njhy; %jhijauhd ‘N`hNkh’ $lj; jd;Dila czTj; Njitapid epiwT nra;jw;F Ntl;ilahlj; J}z;lg;gl;Ls;sikia ntspg;gLj;Jfpd;wd. ,j;jifa nray;epiyiaf; Fwpg;gpl;l #oikTf;F kdpjd; jd;idj; jftikj;Jf; nfhs;s Nkw;nfhz;l Kjy; Kaw;rpahf khdpltpayhsh;fs; $Wfpd;wdh;. kdpj %isapy; fhzg;gLk; nkd;jpRf;fs; kpfTk; epiyahd FSf;Nfhrpdhy; epug;gLfpd;wd. MfNt mq;F FSf;Nfhrpidf; nfhLf;ff;$ba czT vd;gJ ,d;wpaikahjdthfpd;wJ. kdpj %isapd; tsh;r;rpapy; ,e;j cztpd; msT njhlh;e;J cah;e;Js;sijf; fhzKbfpwJ. “kdpj czTg; gz;ghl;bd; ghpzhk tsh;r;rpapy; kdpj %isapDila mstpd; mjpfhpg;Gk; jhf;fk; nrYj;jpAs;sJ. mjhtJ `hh;th;L gy;fiyf;fofj;ijr; Nrh;e;j vl;th;L tpy;rd; kdpjDila %isahdJ fle;j 2 kpy;ypad; tUlq;fSf;Fs; xt;nthU 1>00>000 tUlj;jpw;Fk; 1 Njf;fuz;b msT mjpfhpj;Js;sjhfj; jd;Dila Ma;tpy; fz;lwpe;Js;shh;. ,k;khw;wk; kdpjDila %isj;jpwdpy; khw;wq;fisf; nfhz;L te;Js;sJ vd;Wk; ,JNt kdpjd; ghpzhk tsh;r;rpapy; gy;NtW fhyfl;lq;fspy; ntt;NtW njhopy; El;gq;fis czT Nrfhpf;Fk;NghJ gad;gLj;Jtjw;F mbg;gilahf ,Ue;Js;sJ vd;Wk; mth; tpsf;Ffpwhh;” (jkpoh; czT> 2011> gf;.14) ,q;qdk; gf;jtj;ry ghujp $Wk; fUj;Jf; Fwpg;gplj;jf;fJ. kpf ePz;l neba jkpoh; kugpy; FwpQ;rp> Ky;iy> nea;jy;> ghiy> kUjk; vd mt;tt; epytpay;Gf;F Vw;g gz;ghl;Lg; gbkyh;r;rpapy; Ie;J ngUk; tho;tpay; Kiwfis Vw;gLj;jp te;Js;sJ. ,e;j Ik;ngUk; tho;tpay; Kiwfspy; czT KiwfSk; jdpj;Jtk; ngw;W

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ <422-427> Language in India www.languageinindia.com ISSN 1930-2940 Vol. 19:1 January 2019, UGC No. 49042

te;Js;sJ. mq;qdk; cztpay; gz;ghl;by; Vw;gl;l tsh;r;rpia tuyhw;W epiyapy; Ma;jNy ,t;tha;Tiuapd; Nehf;fkhFk;.

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tsh;e;j njhopy; rhh;e;j fiyfis mwpe;j tho;Kiwahf ,Ue;jikf;fhd Mjhukhf mikfpd;wJ.

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nja;tk; czhNt khkuk; Gs;giw (njhy;.967:1)

Ntw;Wik my;top vz; vd; czTg;ngah; (njhy;.309:1)

nka;njhptifapd; vz;tif cztpd; (njhy;.1581:1)

vd tUk; czh vd;w nrhy; czitf; Fwpg;gjhFk;. NkYk; vz;tif czTg; gw;wp Fwpf;fg;gLfpd;wJ. ,jw;F Nguhrphpah; ciuf;Fwpa vz;tif czT vd;gij gah;> cOe;J> fLF> fliy> vs;> nfhs;> mtiu> Jtiu vd vz;tifj; jhdpaq;fisf; Fwpg;gpLfpwhh;. ,e;jpa czTf;Fhpa jhdpaq;fspy; gutyhf mwpag;gl;lit mhprpAk; NfhJikAk; ,it gw;wp nra;jpfs; ,e;jpa ,yf;fpaq;fspYk; gioa Ntjq;fspYk; tUfpd;wd. hpf;Ntjj;jpy; ghh;yp vd;Dk; jhdpj;ijg; gw;wp kl;LNk Fwpg;G tUfpwJ.

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NrhWthf;fpa nfhOq;fQ;rp ahW Nghyg; gue;J xOfp (thp.44-45)

vd tUzpf;fpwJ.

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mhprpia 3 Mz;Lf;fhyk; ghJfhf;Fk; Kiw gw;wp njhopy; El;gk; goe;jkpoh; mwpe;jpUe;jdh;. (gp.b.rPdpthrIaq;fhh;> 1983> g.253) Nrhw;iw ty;rp (ngU.255) nrhd;wp (ngU.130) kpjit (mfeh.86:1) mbrpy; (rpW.242> gjp.45:13) Gd;fk; (Gweh.8:10) tpjit (Gweh.326:9-10) Joit (ngU.275) $o; (ngUk;.175) vdg; gy;NtW ngah;fshy; mioj;jdh;. ,it xt;nthd;Wk; ntt;NtW tifahd rikay; Kiwiaf; Fwpg;gjhFk;. Nrhw;Wld; ,iwr;rpiaf; fye;J rikj;jYk; cz;L. cOe;J mtiu Kjypa gUg;G tiffisf; fye;J rikf;Fk; fyitr; NrhWfSk; tof;fj;jpy; ,Ue;jd. ,r;Nrhw;Wld; nea;iaAk; fye;J rikg;gh; (mfk;.136:1> Gwk;.384:15> mfeh.86:1-2> ngUk;. 193-196) Gsp japh; fye;j Nrhw;Wld; khkprj;ijf; fye;Jk; Mf;FtJk; cz;L mjid>

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jkpofj;jpy; njYq;fh;> kuhl;bah; Mjpf;fj;Jf;Fg; gpd;dh; vz;nza;g; gyfhuq;fs; nghJ tof;fpy; te;jd vd;w fUj;J cz;L. ,]; yhkpah;> INuhg;gpah; Nghd;Nwhhpd; nry;thf;F Gjpa gyfhuq;fisAk; czTg;gof;fj;ijAk; khw;wpapUf;fpd;wd. rq;f ,yf;fpaq;fspy; Cd;> fs; gw;wpa Fwpg;Gfs; mjpf mstpy; cs;sd. 18-Mk; E}w;whz;bw;Fg; gpw;gl;l ,yf;fpaq;fspy; cztpd; tiffs; jahhpg;G gw;wp nra;jpfs; FiwthfNt tUfpd;wd.

Kbghf

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tp.rrpfyh KidtH gl;l Ma;thsH jkpo;j;Jiw ngupahH gy;fiyf;fofk; Nryk;-636 011. [email protected] fypq;fj;Jg;guzp Gidtpaypy; cztpay;

Nghupy; Mapuk; ahidfis ntd;w tPudpd; Gfio vLj;Jiug;gJ guzp ,yf;fpaj;jpd; mbg;gilahFk;. mt;tifapy; ‘fypq;fk; ntd;W Gfo;nfhb ehl;ba tPud; fUzhfuidAk; murd; Kjyhk; FNyhj;Jq;fidAk; Nghw;wpg;Gfo;e;J ftp nra;jtH nraq;nfhz;lhH. ,f;ftpijNa fypq;fj;Jg;guzp. ,g;guzp ,yf;fpaj;jpy; Ngrg;gLk; nja;tk; fhsp nja;tkhFk;. ,f;fhsp nja;tj;jpw;Fj; Jizaha; epw;gd $spfs; vdg;gLk; Nga;fshFk;. NghHf;fsj;jpy; ,we;Jgl;l tPuHfisAk;> tpyq;fpdq;fisAk; itj;Jf; nfhz;L czT rikf;fpd;w Kiwapid eifr;Rit mbg;gilapy; Gide;Jiug;gJ nraq;nfhz;lhupd; jdpj;jd;ik vdyhk;.

czT rikj;jYf;fhd fhuzk;

Nga;fSf;F cz;z czT fpilf;fhjjhy; jd; grpf;nfhLikiaf; fhspNjtpaplk; KiwapLfpwJ. grpahy; cly; ,isj;J ehq;fs; rhfNeupLk; vd;Wf;$w fhspNjtp> ‘cq;fSf;F tpiutpy; czT fpilf;Fk;. ehl;by; kpfg;ngupa fypq;fg; NghH elf;ftpUf;fpwJ. ,e;jg; Nghupy; kbe;j tPuHfSk;> ahidfSk; FjpiufSk; vz;zpy; mlq;fh. ,e;jg; NghHf;fsj;jpy; guzpf;$o; rikj;J vy;yhg; Nga;fSf;Fk; tpUe;J itj;J Mde;jf; $j;jhb kfpOq;fs;| vdg; Nga;fs; czT rikf;fpd;wd.

tPuHfspd; Ntz;LNfhs;

tPuHfs; Ntz;bagb fhspNjtpaplk; giftPuHfspd; jiyia mWj;J fhzpf;ifahf itj;jdH.

‘‘gfL ,le;Jnfhs; gRq;FUjp ,d;W jiytP|| gypnfhs; vd;w Fuy; vz;jpit gpse;J kpirthd;|| (fypq;fk;114) 1

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ <428-434> Language in India www.languageinindia.com ISSN 1930-2940 Vol. 19:1 January 2019, UGC No. 49042

tPuHfs; vUikf;flhit gypapl;L> gpse;J gpbj;j gr;ir ,uj;jj;ij ‘ehd; cdf;Fj; jUk; gypahfTk; fhzpf;ifahfTk; Vw;Wf;nfhs;| vd;W jhd; Ntz;batw;iw epiwNtw;wpdH.

Nga;fs; czT rikj;jy;

Nga;fs; jq;fs; ,dk; KOtJk; tapuhw cz;z Ntz;Lk; vd;W rikay; nra;a ‘Fl;ilahd NkhB> rijkhiy mzpe;jtNs> ,uj;jj;jpy; Fspj;J ePuhLk; %NjtpNa> $Hikahd gy; cilatNs> ePyp> Ml;iltpOq;Fk; khB> new;FjpH Nghyg; ngupa tapw;iw cilatNs> grpj;jP cliyAk; cs;sj;ijAk; tUj;jj; njhlq;fptpl;lJ. ePq;fs; myq;fupj;Jf; nfhz;lJ NghJk;> ,dp cz;gjw;Ff; $o; rikf;f xd;whf vy;NyhUk; thUq;fs;| vd;W jiyikg;Nga; kw;w Nga;fSf;F fl;lisAk; miog;Gk; tpLj;jpUe;jJ.

Nga;fs; jq;fSf;fhd rikay;fisj; njhlq;Fk; Kd; ahidfs; nghope;j kjePiuf; nfhz;L jiuia nkhOfpg; nghbg;nghbaha; cjpHe;j Kj;Jf;fspd; J}s;fisf; Nfhyg; nghbahf;fpf; Nfhyk;Nghl;L czT rikf;f jahuhfpd.

nfhw;w ths; kwtH Xr;rf; FlnuhL jiyAk; fhYk; mw;W tPo; Mizg; ghid mLg;gpdpy; Vw;Wk; mk;kh (fypq;fk; 519)

ahidapd; jiyia mLg;ghf mikj;J me;j mLg;gpd; Nky; ahidfspd; tapWfNs ghidfshf mLg;gpy; Vw;wp me;jg; ghidfspy; $o; fha;r;r Cw;Wk; ciy ePuhff; Fjpiufspd; FUjpia Cw;wp nts;isg; gw;fisg; g+z;lhff; fps;spg; Nghl;L tPuHfspd; efq;fis cg;ghf ms;spg;Nghl;Lf; $o; rikf;fj; jahuhfpd.

cs;spAk; fps;sp ,l;L cfpupd; cg;G ,LkpNdh (fypq;fk; 522) KdpT vDk; fdiy ePH %s itj;J ,LkpNdh (fypq;fk; 524)

Nga;fs; Nghupy; ,we;j tPuHfspd; FspHe;j nts;is epwKila %isahfpa japiuAk;> rptg;G epwKila ,iwr;rpiaAk; xt;nthU jhopapYk; Nghl;L epiwj;J. ,we;j tPuHfspd; fz;fis tpl;L ePq;fhj Nfhgk; vd;w neUg;ig $o; rikf;Fk; mLg;gpy; neUg;ghfj; jP%l;b tPuHfspd; iffspy; itj;jpUe;j mk;G> Nty; ,tw;iw mLg;gpy; tpwfhfg; gad;gLj;jpd.

‘‘gy; iyj; jfHj;Jg; gomuprp Mfg; gz;zpf; nfhs;sPNj|| (fypq;fk; 525)

‘‘je;j cyf;if jid Xr;rpf; rYf;F nkhYf;F vdf; Fw;wPNu|| (fypq;fk; 527)

ftpo;e;J tpOe;j tPuHfspd; cilj;j gw;fisf; $o;rikf;f Vw;w gioa muprpahff; nfhz;L> rikj;J Kbj;jgpd; Rit ghHj;J $Of;Ff; filrpahfg; Nghl mq;fpUe;j KuRfis cyf;ifahff; nfhz;L gw;fis muprpahff; nfhz;L ahidapd; je;jq;fis cyf;ifahff; nfhz;L ‘rYf;FnkhYf;F| vd;W Fj;jpd.

,t;thW Fj;Jk; NghJ fhspNjtpiaAk; FNyhj;Jq;fr; NrhoidAk;> Nrukd;didAk; mtHfSila CH> ehL> efuk; midj;Jk; tsk; nfhopf;f midj;ijAk; Gfo;ghb ts;isg; ghl;Lg; ghbf; Fw;wpd.

‘‘fsg; guzpf; $o; nghq;fp topahky; if JLg;gh msg;gupa Fsg;Gf;fhy; mfg;igfshff; nfhs;sPNu|| (fypq;fk; 549)

tPuHfspd; gw;fNs muprpahff; nfhz;L ‘rhytl;lk;| vd;w Nflaj;ij itj;J Kwkhff; nfhz;L muprpiag; Gilj;J tPuHfspd; mk;gwhj; JzpfisNa muprp msf;Fk; gbahff; nfhz;L muprpia mse;J ciyg; ghidfspy; vy;yhk; ms;spg;Nghl;ld. fypq;fg;NghHf;fsj;jpy; guzp ehspy; nra;Ak; $o; nghq;fptplhky; iffisj; JLg;GfshfTk; vz;zKbahj Fjpiuapd; Fsk;Gila fhy;fisNa $o; JohTk; mfg;igfshfTk; nfhz;ld. $Of;Fg; Nghl;Ls;s cg;G NghJkh vd;W vy;NyhUk; te;J

Ritj;Jg; ghUq;fs; vd;W Nfl;lgb $o; ghidia ,wf;fp itf;Fk; NghJ $o; iffspy; rpe;jhky; ,Uf;f Fjpiufspd; ,iwr;rpia ,uz;Lgf;fKk; mizj;Jg; gpbj;J nkJthff; $o;ghidia ,wf;fp itj;jd. gpwF czT cz;Zk; NghJ ePH Ntz;Lk; vd;gjw;fhf #lhd ,uj;jk; ngUf;nfLj;J XLk; FUjp Mw;wpy; ahidapd; kj;jfq;fshfpa Flq;fspy; Ntz;LksT ePiu vLj;J te;jd. ahidapd; thy;fis tpsf;Fkhwhff; nfhz;L jiuiag; ngUf;fp ,uj;j ePiuj; njspj;J cz;zj; jFe;j ,lj;ijj; jahH nra;J kd;dHfspd; Nflaq;fis czT cz;Zk; jl;LfshfTk; ghuz;l kd;dHfspd; jiy kz;ilapd; XLfis ePH cz;Zk; fyq;fshff; nfhz;Lk; mofpa Nflaq;fisj; jq;fg; ghj;jpuq;fshff; nfhz;Lk; Kupe;J tpOe;j ntz;nfhw;wf; Filfis nts;spg; ghj;jpuq;fshff; nfhz;Lk; tPuHfspd; cly; nfhOg;igj; jiuapy; czT gilaypl Jzpahf tpupj;Jr; nray;gl;ld. ,g;gbahf Nghupy; ,we;j tPuHfisAk; ahidfisAk; FjpiufisAk; nfhz;Lk;> tPuHfspd; MAjq;fisg; ghj;jpuq;fshfTk; nfhz;L rikay; czthdJ jahupf;fg;gl;lJ.

czT rikj;jypy; Nga;fspd; tpisahl;L

Nga;fs; czT rikf;Fk; NghJ rpy tpisahl;Lfis tpisahbd. czT rikj;jypy; Nga;fs; jd; cWg;Gfis ,oe;Jk; czT rikg;gjhf eifr;Ritahff; $wg;gLfpwJ.

‘‘me;jehs; mf;fsj;J mL $opDf;F Ma;e;j ntz;gy; muprp cuy;Gf ce;J Nghjpdpy; Nghjff; nfhk;G vDk; cyf;ifg; gl;L tyf;if nrhw;W MdTk;|| (fypq;fk; 147)

,we;j tPuHfspd; ntz;gw;fshfpa muprpia ciyapy; NghLtjw;F Kd; mijj;jPl;l epidj;J ahidf; nfhk;ig cyf;ifahff; nfhz;L Fj;jpd. Fj;Jk; NghJ ahidapd; nfhk;G gl;L xU Nga;f;F xU if xbe;J NghdJ.

‘‘FUjpAk; FlUk; fye;J Ml;l ntk; $o; njwpj;J xU fz; FULMdTk;|| (fypq;fk; 148)

NghHf;fsj;jpy; ,uj;jKk; FlYk; fye;J Mf;fpa #lhd $o; njwpj;J xU Ngapd; fz; FUlhdJ.

cly; rijfisg; Nghl;L Ritahd NrhW rikf;Fk; NghJ NrhW nfhjpf;Fk; NghJ mij vLj;J xU Nga; UrpghHf;f #l;bd; fhuzkhf ehf;F RUz;L thNahL xl;bf;nfhz;L NgrKbahky; tha; Cikaha;g; NghdJ. FNyhj;Jq;fd; ntd;w Nghupy; ngw;w ntw;wpia kfpo;e;J nfhz;lhba Nrhog; giltPuH vOg;gpa Muthug; NgNuhyp Nfl;Lr; rpy Nga;fspd; fhJfs; nrtplhapd.

Nghupy; gha;e;Njhba ,uj;j nts;sj;jpy; ePe;jp Mb tpisahb rpy Nga;fSf;Ff; Fuf;Fthjk; vd;Dk; xUtif thj Neha;f;F Mshfp KJF $dhfp NghdJ. Nghupy; tpOe;Js;s gpzq;fisj; jpd;Dk; Mirapy; Xb xd;wd; Nky; xd;W tpOe;J rpy Nga;fSf;F fhy;fs; Kwpe;J NghdJ. ,t;thW Nga;fs; czT rikj;jypy; cWg;Gfis ,oe;Jk; czT rikj;jd vd;gij mofpa vd;gij mofpaNyhL tptupj;Jr; nry;fpwhH nraq;nfhz;lhH.

Nga;fSf;F tpUe;J gilj;jy;

KJNga; xd;W NghHf;fsj;jpy; guzpehspy; rikj;j $opid vy;yhg; Nga;fSf;Fk; gupkhw mDgtk; epiwe;j rikay; njhopypy; NjHe;j Ngia ge;jpapy; mkHe;jpUf;Fk; Nga;f;Fk; kw;w Nga;fSf;Fk; Cw;w mioj;jJ.

• $iog; ghHj;Jtpl;L mbf;fb ‘jhNa gpr;irNghL| vd;W gpl;iria flikahff; nfhz;L cz;Zk; ghHg;gdg; Nga;f;Fk; $io Cw;Wq;fs;. • capHf; nfhiy Gupahj rkzg; Nga;fs; xU ehspy; xU Ntis kl;LNk czT nfhs;Sk;. ,e;jg; Nga;fs; cz;Zk; tpjj;jpy; nfhOg;Gr; rPiyahy; $opy; fplf;Fk; Kbfis tbfl;b tpl;Lf; $io Cw;Wq;fs;. • KOj;Njiy Milahfg; NghHj;jpf; nfhz;bUf;Fk; Gj;jkjg; Nga;fs; %isapl;Lr; nra;j thrid epiwe;j $io fOj;jsTf;F tUk;tiu epiwa fQ;rpNghy; Cw;Wq;fs;.

• nts;shLfspd; ,sk; khkprj;ijj; jpd;Wk; grpePq;fhky; cly; nkype;J ,Uf;Fk; Nga; $o; nra;tij Nkw;ghHitapLk; me;j Nga;f;Fk; Cw;Wq;fs;. • mjpf czT cz;Zk; Nga; FUl;Lg; Nga; itj;jpUe;j $opidj; jpUb cz;Zk;. mg;NghJ FUl;Lg; Nga; jd; $io Njl me;j Nga;fSf;Fk; $io Cw;Wq;fs;. • Cikg; Nga;fs; jdf;Fg; grpahf cs;sJ vd> iffshy; rhilfhl;b jd; grpj;Jd;gj;ij mwptpf;Fk; me;j Cikg; Nga;fSf;Fk; epiwaf; $o; Cw;Wq;fs;. • grpahYk; gl;bdpahYk; fhjilj;j Nga;fs; vdf;Ff;$o; Cw;Wq;fs; vd;W ehf;fpy; ePH Cw mJ filtha; topNa topa mij ehtpy; ef;fpf; nfhz;bUf;Fk; fTw;w Nga;f;Fk; $Ljyhff; $o; Cw;Wq;fs;. • jd; fztd; $o; Fbf;fkhl;lhd; vd;W ngha; $wp vy;yhf; $ioAk; jhNd Fbf;Fk; $j;jpg; Nga;f;Fk; $o; Cw;Wq;fs;. • ,utpy; fdT fz;L NghHelf;Fk; vd;W Kd;Ng $wpa me;jg; Nga;f;Fk; ,d;W kl;Lk; ,y;iy ehisAk; cz;gjw;F Fjpiuj; Njhiy cupj;J nra;j Njhy; gl;ilapy; epiwaf; $io epug;gp itAq;fs;. ekf;F Kd; $l;bNa guzpf;$o; fpilf;Fk; NghHtUk; vd;W mwpe;J nrhd;d Nrhjplg;Nga;fs; kdk; kfpof; $io ms;sp Cw;Wq;fs;. $io Cw;wp Kbj;jgpd; nky;ypajhd Fly;gFjpapd; ntz; rijia nkd;W Fjg;Gq;fs; nkype;j tpuy;fshd ,Q;rpiaf; filthapy; Nghl;L mJq;Fq;fs;. Kd;if vYk;Gfis nkd;W jpd;Dq;fs;. %isia thuptopj;J tpOq;Fq;fs;. midtUk; gf;fj;jpy; cl;fhHe;J xw;Wiakhf cz;Zq;fs;. eWf;fpa jhkiu nkhl;Lf;fs; Nghy; Njhd;Wk; ntq;fhaj;ijf; $Of;Fj; njhLfwpahff; fbj;Jf; nfhz;L cz;L rl;b KOtJk; thup thupf; FbAq;fs;. ahidapd; jiyahfpa Flj;jpy; ePiu epug;gpf; nfhz;L mk;ghy; Fj;jpj; Jisapl;l Xl;il topahf topAk; jz;zPiu tha; epiwaf; Fbj;Jf; $o; cz;l thiaf; fOtpf; nfhs;Sq;fs;. gpwF Fjpiuapd; fhJfshfpa RUis ntw;wpiyahfTk;> Fjpiuapd; fizf;fhy; Fsk;gpid ntl;Lg;ghf;fhfTk; Nghupy; ke;j tPuHfspd; fz;zpd; ntz;kzpfisr; Rz;zhk;ghfTk; NrHj;J kbj;J ntw;wpiy

nky;tJ Nghy jpd;wd. czT nrwpf;f ntw;wpiy Nghl;Lk; nrwpf;fhky; GiuNahlr; nra;Jtpl;lJ vd;why; Nga;fNs g+jj;jpd; jiykapiu vLj;J KfHe;J ghUq;fs; Kbia KfHe;jhy; GiuNaWjy; the;jp epw;Fk;. mjpfk; cz;l czT njtpl;l> Vg;gk; tpl;L cly; gUj;j ngupa Nga;fs; kiyfs; MLtd Nghy fhsp Njtpia tzq;fp kfpo;r;rpapy; eldk; Mbj; jdf;F tpUe;J gilj;j mgad;> fhtpupj;jiytd;> fq;if kzthsd; tho;f ntd;W Mbg;ghb kfpo;e;jd. ,t;thwhd tpUe;J fypq;f ehl;by; NghHf;fsj;jpy; eilngw;wJ.

KbTiu

xU ehl;bd; kd;ddhdtd; NghH elf;ifapy; jd; ehl;L tPHfSf;F kl;Lk; my;yhky; vjpH ehl;L tPuHfSf;Fk; czT mspj;Js;sjhf tuyhW $WfpwJ. mt;thW ,Uf;ifapy; FNyhj;Jq;fr; Nrhod; fUzhfu njhz;ilkhd; jd; tPuHfSf;Fg; Nghupy; czT gilj;jhd;. mJ Nghy; grpahy; thba Nga;fSf;F czT mspj;jjhfTk; Nga; $o; rikj;J jd; ,dj;NjhL kfpo;e;jjhfTk; nraq;nfhz;lhH fypq;fj;Jg;guzpapy; Gidtpayhff; $WtJ eifr;Rit kpf;fjhfTk; mike;Js;sik rpwg;G.

rq;ffhy Cd; czTk; rkfhy czT murpaYk;

uh.rpyk;gurd; Kidth;gl;l Ma;thsh; jkpo;j;Jiw nghpahh; gy;fiyf;fofk; Nryk; - 636 011 [email protected]

KfTiu

czT vd;gJ tapw;Wg;grpiaj; jPh;f;Fk; topKiw kl;Lkd;W. mJ capiuj; jhq;Fk; clYf;Fk;> cliy ,af;Fk; capUf;Fk; MjhukhdjhFk;. mt;tifahd; “clk;ig tsh;f;Fk; cghakwpe;Nj clk;ig tsh;j;Njd; caph; tsh;j;NjNd” vd;fpwhh; jpU%yh;. cyf caph;fs; midj;jpw;Fk; czntd;gJ nghJ. ahnjdpy; tho;tjw;F mJNt mbg;gil vd;gjhk;. me;newpNa czTr; rq;fpypahyhd cyf ,af;fk;. kdpjd; Njhd;wpa ehs; KjNy czTj; NjlYk; njhlq;fpw;W. kdpjdJ czTj; NjlYf;F ,aw;ifNa ngUk; ed;nfhil ey;fpaJ. kiyfSk; fhLfSk; kdpjdJ tho;tplkhd fhyj;jpy; mtdJ czTj; Njitfis mitfNs G+h;j;jp nra;jd. fha;> fdp> goq;fs; vd fpilj;jij cz;lhd;. rpy Neuq;fspy; tpyq;Ffis Ntl;ilahbAk; cz;zj; jiyg;gl;lhd;. vdNt kdpj ehfhpf tsh;r;rpg; gbepiyfspy; Ntl;ilr; r%fk; Kjyplk; ngWk;. ,jidj; njhlh;e;Nj fhy;eil tsh;g;Gk; Ntshz;ikr; r%fq;fSk; gpd; epd;wd. ,t;thwhd gz;ghl;Lg; gbepiyfSf;Fr; rw;Wk; tpjptpyf;fhfhjJ jkpopdr; r%fk;.

,yf;fpaq;fspd; mbg;gilapy; jkpopdr; r%fj;ij mwpa Kw;gl;lhy; rq;f ,yf;fpaq;fNs mjw;fhd Kjd;ikr; rhd;whjhuq;fs;. nghJntspapy; rq;f ,yf;fpaq;fs; xU jiyr;rpwe;j gz;ghl;bd; cr;rk; vd;Nw Nghw;wg;gLfpd;wd. mit Muhag;gLkhapd; mJNt cz;ikahjYk; jpz;zk;. mt;thwike;j rq;fj; jkpohpd; gz;ghl;Lg; gof;f tof;fq;fisg; gFj;jhuhAkplj;J mth;jk; czTg; gof;f tof;fq;fs; jdpr;rpwg;gplk; ngWfpd;wd. ,e;epiyapy; rq;fg; gDty;fis mZFkplj;J rq;ffhyj; jkpoh;fs; Cd; cztpd; kPJ mjPj ehl;lKk; gphpaKk; cs;sth;fshf tpsq;fpaik ed;F Gyg;gLk;. khd;> Kay;> cLk;G> ML> khL> Nfhop Kjyhd tpyq;F kw;Wk; gwit cs;spl;l Cd; czTfis kpf tpUk;gp cz;L fspj;jpUg;gijr; rq;f ,yf;fpaq;fspd; topNa fz;Lzuyhk;. ,it xUGwkpUf;f jpizabg;gilapyhd tho;tplq;fspy; mjd; kz; rhh;e;j czTg; gof;f tof;f KiwfisAk; mwpa ,aYfpwJ.

njhlf;fj;jpy; grpf;fhf czT vd;Wk;> gpd;dhspy; gz;ghl;NlhL czT vd;Wk; czTfspd; kPJ Ftpe;jpUe;j r%fg; ghh;it. rkfhyj;jpy; tho;f;ifg; nghUshjhu mbg;gilapYk;> rka mbg;gilapYk;> rhjpag; ghFghl;L mbg;gilapYk; murpayhf;fg;gLfpwJ. ,t;turpay; gy mlf;FKiwfSf;Fk; xJf;F KiwfSf;Fk; rhjfkhf ,Uf;fpd;wJ. ,j;jifa gpw;Nghf;Fr; rpe;jidiar; Rl;bf;fhl;b czT vd;gJ mtuth; Rar;rhh;G vd;w Ghpjiy cz;lhf;FtjhfTk;> rq;f fhyk; KjNy Cd; cz;Zjy; vd;gJ jkpoh; tho;tpaypy; jtph;f;ftpayhj gof;f tof;fkhf ,Ue;J te;Js;sikia tpsf;FtjhfTk;> Cd; cz;Zjy; njhlh;ghd rkfhyg; ghh;itf;Fr; rhjp> rka kw;Wk;

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ <435-441> Language in India www.languageinindia.com ISSN 1930-2940 Vol. 19:1 January 2019, UGC No. 49042

nghUshjhu Vw;wj; jho;Tfs; gpd;Gykhf ,Ug;gjid vLj;Jiug;gjhfTk; ,t;tha;Tf;fl;Liu mikfpwJ.

r%f tsh;r;rpg; gbepiyfspy; kdpj ,dk;

njhlf;f fhy kdpjdpd; Njly; czTfSf;fhf kl;LNk njhlq;fpw;W. mJ ehfhpf tsh;r;rpaw;wf; fhyk;. kdpjd; xU r%f tpyq;F vd;Dk; r%ftpayhsh;fspd; fUj;J mq;fpUe;Jjhd; njhlq;fpapUf;f Ntz;Lk;. tpyq;Ffisg; NghyNt grpia kl;Lk; mwpe;jpUe;j kdpjf; $l;lj;jpd; tho;T Xh; xOq;F Kiwaw;w ,aw;ifAldhd tho;f;ifg; Nghuhl;lkhfNt mike;jJ. ,j;jifa gpd;Gyj;ij mbnahw;wpNa tsuj; njhlq;fpd kdpj ,d ehfhpf tsh;r;rpg; gbepiyfs;. czTk; njhopYk; Mfpa ,uz;LNk kdpj ,dj;ij tsh;r;rpg; ghijf;F mioj;J te;j mbg;gilf; fhuzpfshFk;. mtw;Ws; czit jhk; thOk; Gwr;#oypUe;Nj kdpjd; ngw;Wf; nfhz;lhd;. ,jid> kdpjdpd; czTg; gof;fk; mtd; thOk; ,lj;jpd; jl;gntg;gepiy> mg;gFjpapy; tpisAk; jhdpaq;fs;> fha;fwpfs;> tsUk; caphpdq;fs; kw;Wk; gy fhuzpfisf; nfhz;L miktjhf fl;Liunahd;wpy; ,uhkpah Fwpg;gpLthh; (rpe;jidahsd;>g.23>nrg;lk;gh;-2018). ,t;thwhd Gwr;#oy;fNs mq;F thOk; kdpjDf;F czit fhy;eil tsh;g;G> gaph;j;njhopy; vd;Dk; r%ff; fl;likg;GfshFk;.

,f;fl;likg;Gfspd; mbg;gilapy; rq;ffhyj; jkpo;r; r%fj;ij Muha Kw;gLk; fh.Rg;gpukzpad;> czT Nrfhpf;Fk; epiy (mfk;.309>331>377; ngUk;ghz;.89>97)> Ntl;ilahLk; epiy (mfk;.31>58>182>193>248>261>282>284: ew;wpiz 3>285)> fhLfis vhpj;Jg; gaph;nra;Ak; epiy (Iq;.252>259>266>270>295; mfk;.140>194 ; ew;wpiz.122>209)> fhy;eil tsh;g;G epiy (mfk;.103>168>265>274 ; ew;wpiz.80>142>192)> gaph;j;njhopy; (mfk;.204>237>249 ; ew;wpiz 60>210) vd;Dk; rq;f fhyr; r%f tsh;r;rpg; gbepiyfis Ie;jhf tFj;Jk;> mjw;fhd chpa rhd;Wfisr; rq;f ,yf;fpaq;fspypUe;Nj nfhLj;Jk; epWt Kay;thh;. (rq;ffhyr; rKjhak;> g.2>2011) ,t;tiuaiwapd; fPo; jkpopdr; rKjhaj;ij kl;Lkpd;wp kdpj ,dr; rKjhaj;ijNa nghUj;jpf;fhztpaYk;.

rq;fj; jkpopdr; rKjhaj;jpy; czT

czT vd;Dk; nrhy; njhy;fhg;gpaj;jpy; fhzf;fpilf;Fk;. njhy;fhg;gpah; mfg;ghl;L kugpw;Fhpa Kjy;> fU> chpg;nghUl;fis vLj;Jiuf;Fk; Kfj;J fUg;nghUs;fshtd “nja;tk; czhNt kh kuk; Gs; giw nra;jp ahopd; gFjpnahL” (njhy;.964) vd;ghh;. ,tw;Ws; mth; $Wk; czh vd;gJ czNt MFk;. jpizabg;gilapyhd Itif epyq;fSf;Fhpa czT tiffisg; gl;baypLtNj mjd; Nehf;fk;. ,e;epiyapy; nja;tj;ijaLj;J czTf;F Kjd;ikaplk; mspj;jpUg;gjdhy; mjd; ,d;wpaikahik ekf;F ed;F GydhFk;. ,jd;top Ky;iyf;F tuF> rhik- FwpQ;rpf;F Itd ney;> jpiz> %q;fpyhprp> fpoq;F- kUjj;jpw;Fr; nre;ney;> ntz;nzy;> fUk;G- nea;jYf;F kPd;> cg;G- ghiyf;F Mwiyj;j nghUs;> #iwnfhs; nghUs; vd tpsf;fk; jUthh; r.ghyRe;judhh; (gf;.43-44). NkYk; czT vd;w nghUs; jUk; czh vd;w nrhy;iyg; Gwk;.160> Gwk;.335 Mk; ghly;fspy; fhzyhk;.

rq;f ,yf;fpaj;jpy; NrhW vd;Dk; gjj;ijg; gy ,lq;fspy; fhztpaYk;. “NrhW Mf;fpa nfhOq; fQ;rp” (gl;bd.44) vd;w ghly; thpNa mjw;Fr; rhd;W gfUk;. Nrhw;wpd; mstPl;bd; mbg;gilapy; mjid rpWNrhW> ngUQ;NrhW vd ghFgLj;jpapUg;gijAk; fhzyhk;. ngUk; gilAz;Zk; kpFjpahd Nrhw;wpidg; “ngUQ; Nrhw;W kpF gjk;”(Gwk;.2) vd;Wk;> “ngUQ; NrhW nfhLj;j Qhd;iw”(mfk;.233) vd;Wk;> mstpy; Fiwthdijr; “rpWNrhW Fit,Ak;”(mfk;.110) vd;Wk; rq;fg;ghly;fs; Fwpg;gpLfpd;wd. czT rikg;gjw;fhf mLg;Gfisr; rq;fj; jkpoh;fs; gad;gLj;jpAs;sikf;F “ML edp kwe;j Nf hL cah; mLg;gpd;”(Gwk;.164)>“Mz;jiy mzq;F mLg;gpd;” (kJiu.29) Kjypa rq;fg; ghly; thpfs; rhd;Wfshfpd;wd.

rq;f fhy czT KiwfSs; fPiufs;> fha;> fdpfs;> goq;fs;> rpWjhdpa czT tiffs;> Njd;> fpoq;F tiffs;> ghy;;> japh;> Nkhh;> khtL> cg;G vdg; gy gz;lq;fs; epiwe;jpUg;gpDk; ney;ypdhyhd NrhW ngUQ;rpwg;GilaJ. mJ tpisAk; kUjk; nry;tr; nropg;G kpf;fJ. mjdhNd Nrho ehL NrhWilj;J vd;gJ kuG. ,jd;top epyk; cOJ> ney; tpistpj;J> ney;iy mhprpahf;fp gpd; mjid Nrhwhf;Fk; fyd;fSk; fUtpfSk; fz;lwpe;J Ntshz; cw;gj;jpapy; jd;dpiwTg; ngw;w r%fkhfr; rq;f kUjepyr; r%fk; ,Ue;jpUg;gjdhNyjhd; mit gw;wpa Fwpg;Gfisr; rq;f ,yf;fpaq;fs; jhq;fp epw;fpd;wd. mJkl;Lkpd;wp gpw epyj;jtUk; gz;lkhw;why; mhprpapidg; ngw;wpUg;gJ ney;ypd; cw;gj;jp cghpiaAk; mjd; NjitiaAk; ed;F Gyg;gLj;JfpwJ.

rq;ffhy Cd; czT

rq;ffhyj; jkpoh;fSf;F czT Fwpj;j GhpjYk; njspTk; epiwa cz;L. rq;fj;jkpoh; kuf;fwpAzthapDk;> ,iwr;rpahapDk; epuk;gTk; ed;whf cz;;gjpy; mf;fiwAilath;fs;. mt;thW cz;L gofpath;fs; vd;ghh; e.Rg;ukz;ad; (g.399). cyf caph;fs; midj;Jk; czTf;fhf gpw caphpdq;fisNa rhh;e;jpUf;fpd;wd. mjd; tpisNt czTr; rq;fpyp vd;Dk; njhlh; rhh;G mikg;G. ,jdbg;gilapNyNa mike;Js;sJ cyfpd; ,af;fk;.

,iwr;rpiaf; Fwpf;Fk; Cd; vd;Dk; nrhy; Gwk;.384> Gwk;.359> mfk;.89> mfk;.265> nghUe.105 Kjypa rq;fg; ghly;fspy; te;Js;sJ. NkYk; epzk; vd;Dk; nrhy; ,iwr;rp my;yJ nfhOg;G vd;w nghUz;ikapy; Gwk;.150> Gwk;.359 Mk; ghly;fspy; te;Js;sikiaf; fhzKbfpwJ. ,iwr;rp (njhy;.1175> 1176) vd;Dk; nrhy;Ny njhy;fhg;gpaj;jpy; ,lk; ngWtijf; fhzyhk;. Mdhy; mJ mfg;ghl;Lf;Fhpa kiwnghUshd Xh; cj;jp Kiwiaf; Fwpg;gjhFk;. ,Ug;gpDk; mt;Tj;jp tpyq;Ffspd; xOfyhw;wpdhy; czh;j;jg;gLk;. ,jdhy; tpyq;FfNshL njhlh;Gila ,iwr;rp vd;Dk; nrhy;iyNa mt;Tj;jp Kiwf;F ngauhff; fz;bUf;fyhk;.

rq;ffhy ntwpahl;L epfo;tpy; Ml;bidg; gypapLk; gof;fk; ,Ue;Js;sikf;F “kwpf; Fuy; mWj;J”(FW.263) vd;w ghly; thpAk;>“gyp nfhLj;J”(mfk;.22) vd;w ghly; thpAk;> eLfy; topghl;L kugpy; gypapLk; gof;fk; gpd;gw;wg;gl;;Ls;sikf;F “Njhg;gpf; fs;nshL J&cg; gyp nfhLf;Fk;”(mfk;.35) vd;w ghly; thpAk;> fhf;iff;F Cd; gilf;Fk; gof;fk; eilKiwapypUe;jikf;F “gr;#d; nga;j ige;epz ty;rp nghyk; Gid fyj;jpy; jUFntd;”(Iq;FW.391) vd;w ghly; thpAk;>“nrQ;Nrhw;w gyp khe;jpa fUq;fhf;if”(nghUe.183)

vd;w ghly; thpAk; rhd;Wfshfpd;wd. ,jd;top gypapLjYk; mjd; CDk; rq;fj; jkpoh;fspd; czT KiwfNshL neUq;fpAs;s njhlh;gpid mwpayhk;.

khd;

khid Ntl;ilahb cz;Zjiy “khd; fzk; njhiyr;rpa FUjp mk; fow;fhy;” (Gwk;.150) vd;w ghly; thpAk;> “tUtpir jtph;j;j flkhd; nfhOq;Fiw”(kiy.175) vd;w ghly; thpAk; vLj;Jf;fhl;Lfpd;wd. Ky;iyepy kf;fs; thOk; ,lq;fspy; khd;fSk; Kay;fSk; thd;NfhopfSk; toq;Ftd. mtw;iwf; nfhd;W mth; cz;gh; vd;gJ R.tpj;jpahde;jd; jUk; tpsf;fk; (g.204).

Kay;

Kaw;fwp cz;likiaf; “FWKaypd; Fior; #l;NlhL” (Gwk;.395)> “vy;Y Kay; vwpe;j Ntl;Ltd; Rty”(ew;.59)> “neLq; nrtpf; FWKay; Nghf;Fmiw tis,”(ngUk;.115) Kjypa rq;fg;ghly; thpfs; tpsf;fp epw;fpd;wd.

cLk;G

rq;fj; jkpoh;fs; cLk;Gf;fwp cz;likf;F “cLk;G nfhyP,”(ew;.59)> “Fkyp je;j kdTr;#y; cLk;gpd;” (ngUk;.132)> “gpzTeha; Kbf;fpa jbnahL tpiu,” (kiy.177) Mfpa ghly; thpfs; rhd;Wfshfpd;wd. cLk;G Ntl;ilf;F ehiag; gad;gLj;jpAs;sikia kiygLflhk; E}ypd; top mwpatpaYfpwJ.

fhpfhw; ngUtsj;jhd; nghUeh;fSf;F Ml;biwr;rpiaf; nfhLj;J cz;gpj;J kfpo;e;jhd; vd;gjidj; “Juhma; Jw;wpa JUitmk; GOf;fpd; guhmiu Ntit gUF vdj; jz;b> fhopd; Rl;l Nfho;Cd; nfhOq;Fiw”(nghU.103-105) vd;W Klj;jhkf; fz;zpahh; ghbAs;shh;.

khL

“Njhifj; J}tpj; njhilj;jhh; koth; ehFM tPo;j;J” (mfk;.249)> “,d;rpiy vopy;VW nfz;b> Giua epzk; nghjp tpOj;jb neUg;gpd; itj;J vLj;J”(mfk;.265)> “nfhOg;GM vwpe;J FUjp J}ca; GyTg;GOq;F cz;l” (mfk;.309)> “nfhOg;GM jpd;w $h;k;gil koth;” (mfk;.129)> “Nfsh kd;dh; fbGyk; Gf;F ehs;M je;J” (ngUk;.140) Kjypa rq;fg; ghly; thpfs; njhy;jkpoh;fs; khl;biwr;rpapid czthf cl;nfhz;l nra;jpapid vLj;jpak;Gfpd;wd.

kPd;

kPd; gpbj;jYk; kPid tpw;wYk; nea;jy; epy kf;fspd; njhopyhfNt ,Ue;Js;sik rq;f ,yf;fpaq;fspd; thapyhf ed;F GydhFk;. “,Uq;nfbw;W kpirnahL”(Gwk;.384)> “neLthisg; gy; ctpay;”(Gwk;.395)> “tuhmy; Nfhl;LkPd; nfhOq;Fiw”(Gwk;.399)> “fUq;fz; tuhmy; ngUe;jb kpsph;itnahL”(ew;.60)> “FWf thuy;”(mfk;.196)> “ngUq;flw; gujtu;

Nfhs;kPd; czq;fypd;”(FW.320)> “nfhOkPd; Fiw,a Jbf;fz; Jzpay;”(kJiu.320)> “tww;Fow; #l;bd;”(rpWghz;.163)> “jz; kPd; #l;nlhL”(ngUk;ghz;.282)> “fly; ,wtpd; #L jpd;Wk;” (gl;bdg;.63) Kjypa ,g;ghly; thpfs; kPd; czit kpf tpUk;gp cz;likiag; Gyg;gLj;Jfpd;wd.

gd;wp

“KsT kh ty;rp vapdh;”(Iq;FW.364) ,q;F KsT kh vd;wJ Ks;sk;gd;wpia vd;gJ ciuf;fhuh;fs; fUj;J. “tPo; Kff; Nfoy; ml;l G+ry;”(kJiu.295>) “KsTkhj; njhiyr;rpa ige;epzg; gpsit”(kiy.176) “tiskUg;G Vdk; tuTghh;j; jpUf;Fk;” (ngUk;ghz;.110) Kjypa ghly; thpfs; gd;wpia czthff; nfhz;likia ntspf;fhl;Lfpd;wd.

jtis

jtisia czthf cl;nfhs;Sjiy “thp Ezy; mfo;e;J”(ew;.59) vd;Dk; ghly;thp tpsf;Fk;.

Mik

Mik ,iwr;rpiar; rq;f fhyj;jth; czthf cl;nfhz;;likf;F “ahikg; GOf;fp d ; fhkk; tPl Muh”(Gwk;.212) vd;Dk; ghly; thp rhd;whf mikfpwJ.

“nrk;Gw;W “neLq; Nfhl;Lg; Gw;wj;J “Gw;wj;J

Nfhop

Nfhop tsh;j;jiy “Nfhop vwpe;j nfhLq;fhy; fdq;Fio ”(gl;bdg;.23) vd;gjd;top fz;Lzuyhk;. rq;fj; jkpoh;fs; Nfhopapd; ,iwr;rpia czthf gad;gLj;jpaikf;F “tpidQh; je;j ntz;nzy; ty;rp kidtho; msfpd; thl;nlhLk; ngWFtph;”(ngUk;ghz;.255) vd;w ghly; thpfs; cjhuzq;fshfpd;wd.

khd;> Kay;> cLk;G> gd;wp Kjypad FwpQ;rp kw;Wk; Ky;iyepy kf;fspd; czTfshf mwpag;gLfpd;wd. khd; Kjyhdit Ntl;ilf;Fhpad vdNt mit FwpQ;rpf;Fhpad. gd;wp jpidGdj;ijj; jfh;f;f tUkplj;J mjid Ntl;ilahb nfhd;wikahy; mJTk; FwpQ;rpf;FhpaJ. Kay; Ky;iyf;Fhpa fUg;nghUshfNt mwpag;gLtjhFk;. khL epiufth;jyhy; cztpd;ghw;gl;lJ. ML gypapLjYf;fhd nghUshfNt ,Ue;Js;sJ. ML> Nfhop Kjypad kUjepy tho;Taphpdq;fshfNt mwpag;gLfpd;wd. kPd; nea;jy; epy kf;fshfpa gujth;fspd; czTg; nghUshf rq;ffhye; njhl;L ,d;wsTk; ,Ue;JtUfpd;wik fz;$L.

rkfhy czT murpay;

czT> cil> ciwAs; ,k;%d;Wk; kdpj NjitfSf;F mbg;gilahdit. ,k;%d;wpd; kPJk; neLq;fhye;njhl;Nl Xh; Mjpf;fk; jdJ mjpfhuj;ijr; nrYj;jp tUfpd;wJ. mjpYk; Fwpg;ghf cztpd; kPjhd Nkyhjpf;fk; rkfhyj;jpy; rw;Nw kpFjpahf njd;gLfpwJ. ,jw;fhd fhuzq;fisf; fPo;f;fhZk; %d;W epiyf;fsd;fis mbg;gilahff; nfhz;L Muha;tJ nghUj;jKilajhftpUf;Fk;.

tho;f;ifg; nghUshjhu murpay;

,e;j cyfpy; vy;yh kdpj Efh;TfSk; %d;W tpjkhd mikg;GfSf;Fs; cs;slq;fpajhf cs;sd. mit nghUshjhuj;jpy; jd;dpiwT> nghUshjhuj; jd;dpiwit Nehf;fp> nghUshjhu Njf;fk; my;yJ ke;jk; Kjypad. gzk; gilj;jtDf;F xd;Wkha;> gzk; mw;wtDf;F xd;Wkha; ,e;j cyfk; tpiyNgha; nfhz;bUg;gJjhd; ,r;rkfhyr; #oy;. cjhuzkhf fy;tpAk; kUj;JtKk; ,uz;L tpjkhd Nghf;Ffis cs;slf;fpajhfjhNd cs;sd. me;j Nghf;F cztpd; kPJk; Ftpe;jpUf;fpd;wJ. ,d;W gioa NrhW vd;gjd; kPjhd ghh;itAk;> epaha tpiyf; filapd; mhprp vd;gjd; kPjhd ghh;itAk; Xh; ,opepiy cilajhfNt gy;Nyhuhy; ghh;f;fg;gLfpd;wJ. ,e;jf; fw;gidNa xU rKjhaj;jpd; fw;gpjk; Mf;fg;gLtJjhd; ,d;Dk; nfhLik. rhiyNahu cztfq;fs;> el;rj;jpu cztfq;fs; ,tw;wpd; Njitfis xg;gpl;Lg; ghh;j;jhy; mit ahUf;fhf ahuhy; elj;jg;gLfpd;wd vd;gJ njspatUk;. xU gs;spapy; muR toq;Fk; kjpa rj;Jzit thq;fp cz;L gapYk; xU khztdpd; kdepiyAk;> mNj gs;spapy; jd; tPl;L czit vLj;Jf; nfhz;L te;J cz;L kfpOk; xU khztdpd; kdepiyAk; vt;thW rhpepfh; rkhdk; MFk;. mq;Fjhd; Ntw;Wik epyTfpwJ. rPWilapy; ,y;iy xw;Wik. rpe;jidapy; cz;L. mtdplk; trjp tha;g;G cz;L> ,tdplk; ,y;iy vd mrhjhuz fhuz fhhpaq;fisf; fw;gpj;Jtplyhk;. Mdhy; mtdplk; cs;s ,Uj;jiyAk;> ,tdplk; cs;s ,y;yhikiaAk; tpsq;fpf; nfhs;Sk; NghJjhd; me;j r%fk; tpopg;gilAk;.

rka murpay;

rq;fj; jkpoh;fspd; czTfs; kPjhd fl;Lg;ghl;il rkz> ngsj;j rkaq;fs; Nkw;nfhz;ld. rq;fj; jkpoh;fspd; czTfSk; gof;ftof;fq;fSk; rkz> ngsj;j rkaq;fSf;F Kuzhdjhy; mth;jk; nfhs;iffSf;F Vw;whw; Nghy rq;fj; jkpoh;fis khw;w vz;zpdh;. cjhuzkhf Ntl;ilj; njhopy;> Cd; cz;Zjy;> fs;Sz;Zjy;> guj;jik> Nghh;> G+ry; Kjypad rkz ngsj;jh;fshy; vjph;f;fg;gl;ld. Mdhy; mit ahTk; rq;fj;jkpoh; tho;tpaypy; ,uz;lwf; fye;jpUe;jd.

rkz> ngsj;j rkaq;fSf;Fg; Nghl;bahf vOe;j irt> itzt rkaq;fSk; rkz> ngsj;j rkaq;fisg; NghyNt czT kPjhd fl;Lg;ghl;bidj; njhlh;e;jd. Fwpg;ghf mirt cztpd; kPjhd fl;Lg;ghL nghpJk; NkNyhq;fp epWj;jg;gl;lJ. gps;isf; fwp Nfl;Fk; ,iwtidAk;> fhsj;jp Ntldhfpa fz;zg;gd; jd; md;gpd; kpFjpapdhy; je;j ,iwr;rpia Vw;Wf; nfhz;l ,iwtidAk; irtk; giwrhw;wpdhYk;> fq;if Ntldhfpa Ffd; je;j kPd; czit ,uhkgpuhd; Vw;Wf;nfhz;ljhf itztk; tpje;J $wpbDk; eilKiwapy; cztpd; mbg;gilapyhd rka murpay; r%fj;jpy; ,y;yhkypy;iy. gpd;dhspy; irt itzt rkaq;fspd; ,izT itjPf rka newpf;Fk; mJ ,e;J vd;Dk; kj Kaw;rpf;Fk; tpj;jpl;l

NghjpYk; ,e;J vd;Dk; fl;likg;gpy; nfhzug;gLk; kdpjf; $l;lj;jpd; rpy FOf;fs; czTKiwfspd; mbg;gilapNyNa ghFgLj;jg;gl;bUg;gJ ,q;F ntspg;gilahd cz;ikahFk;. mJkl;Lkpd;wp mf;FOf;fs; kPjhd ngUk;ghd;ikNahhpd; Nkyhjpf;fKk; mlf;FKiwfSk; fl;ltpo;f;fg;gLtJjhd; xU r%fj;jpd; gpw;Nghf;Fr; rpe;jidf;F toptFj;Jf; nfhLf;fpd;wJ.

rhjpag; ghFghl;L murpay;

Kd;G thOk; epytpay; rhh;e;Nj czTfs; mwpag;gl;ld. Mdhy; rkfhyj;jpy; rhjpapd; mbg;gilapNyNa rpy czTfs; milahsg;gLj;jg;gLfpd;wd. rkPgj;jpy; czTfSf;fhf khLfisg; gad;gLj;Jtjw;fhd jil rl;lk; nfhz;Ltug;gl;lJ. mJ khLfspd; eyd; fUjpad;Nwh vd fUj;jpy; nfhs;sj;jf;fJ. ,y;iy khl;bd; ,iwr;rpAz;Zk; rpWghd;ikapdj;jthpd; eyid eRf;FtjhfNt mike;jpUj;jy; fz;$L. ,q;Fjhd; cztpd; kPjhd mlf;FKiw njhlq;FfpwJ.

mt;TzTfspd; kPJ gy ngha;ahd mwpTg; G+h;tkw;w fw;gpjq;fis cUthf;fp mt;TzTfspd; kPJk;> mt;TzT cz;gth;fspd; kPJk; MNuhf;fpakw;w ntWg;G czh;itAk;> jtwhd GhpjiyAk; ghh;itiaAk; cUthf;Ftjd; %yk; mt;TzT cz;Zk; rpWghd;ikapd kf;fSf;Fg; ghJfhg;gw;w #oiyj; je;Jk;> mr;RWj;jpAk;> mlf;FKiwfSf;F cl;gLj;jpAk; ngUk;ghd;ikapdj;jth; Nkyhj;jpf;fk; nra;jpl Ntz;Lnkd;w vz;zk; rkfhyj;jpy; NkNyhq;fp epw;gJ rpWghd;ikapdj;jtUf;F kl;Lkpd;wp xl;L nkhj;j kdpj ,dj;ijNa mr;RWj;Jtjhf mikj;JtpLfpwJ. vdNt czT vd;gJ mtuth; Ra tpUg;G ntWg;GfSf;F cl;gLj;jg;gl;l Rar;rhh;Gk; NjitANk MFk; vd;w fw;gpjk; ,d;iwa rkfhyj;jpw;Fj; Njitg;gLfpwJ.

epiwTiu

rq;ffhyj; jkpo;r; r%fk; czT cw;gj;jpapy; jd;dpiwTg; ngw;w r%fkhfNt tpsq;fpw;W vd;gjw;Fr; rhd;Wfs; gy cs. rq;fj; jkpoh;fs; Cd; czit kpf tpUk;gp cz;Zk; gw;whsh;fs;. Cid rikj;J Ritg;gl cz;L kfpOk; mstpw;F rikay; El;gKk; fUtpfSk; tha;f;fg;ngw;wth;fs;. njhlh;e;J tUk; fhyr;Row;rpahy; rq;fj; jkpoh;fspd; czT gof;f tof;fq;fs; rkaf;fhuh;fshy; njhlh;e;J ,Ul;lbg;Gr; nra;ag;gl;Nl te;Js;sd. ,e;epiyapy; Cd; czT kPjhd ghh;it fhye;NjhWk; Gjpa Gjpa rpf;fy;fSf;F mbNfhypa tz;zk; mike;Js;sJ. rkfhyr; #oYk; nghUshjhuk;> rkak;> rhjp Kjyhd rhh;Gj; jd;ik Nehf;fpy; czT kPjhd ghh;itiar; nrYj;Jfpd;wJ. mjd; tpisT gy gpw;Nghf;Fj;jdkhd nraw;ghLfSf;F toptFj;Jf; nfhLf;fpd;wd. vdNt czT kPjhd rhpahd mwpthh;e;j Ghpjiy cz;lhf;FtJ rkfhyj;jpw;fhd fhyj;Njitahf cs;sJ.

Jiz epd;w E}y;fs;

1. ,uhkpah (fl;Liuahrphpah;)> rpe;jidahsd;-jpq;fspjo;> Rtb-43> VL-3> nrg;lk;gh; 2018. 2. Rg;gpukzpad;>fh. rq;ffhyr; rKjhak;> epA+ nrQ;Rhp Gf; `T];(gp)ypl;.> 2011. 3. Rg;gpukz;ad;>e. rq;ffhy tho;tpay;> epA+ nrQ;Rhp Gf; `T];(gp)ypl;.> 2010. 4. ghyRe;juk;>r. njhy;fhg;gpak;> nghUsjpfhuk; njhFjp-3> gFjp-1> nghpahh; gy;fiyf;fofk;> Nryk;> 2012. 5. tpj;jpahde;jd;>R. jkpoh; rhy;G> ghhp Gj;jfg; gz;iz.

KidtH ,uh. tre;jkhiy ,izg;NguhrpupaH jkpo;j;Jiw ngupahH gy;fiyf;fofk; Nryk;-11 [email protected] NjiuaH fhg;gpaj;jpy; czTk; kUe;Jk;

jkpoHfs; ‘czNt kUe;J| vDk; nfhs;ifapy; tho;e;jtHfs;. gUtf; fhyj;jpw;F Vw;g rpy cztpid kl;LNk cly; Vw;Fk;> rpy cztpid cly; Vw;fhJ vDk; tifapy; cztpay; rhHe;j mwptpidg; ngw;wpUe;jtHfs; ek; jkpoHfs;. mt;tifapy; rpj;jHfs; gyH ey;Yztpd; rpwg;gpidj; jkJ E}y;fspy; gjpT nra;J itj;Js;sdH. mfj;jpaupd; khztuhd NjiuaH cztpid kUe;jhf;fp mjdhy; tpisAk; gad;fs; Fwpj;J jdJ ‘NjiuaH fhg;gpaj;jpy;| nra;As; tbtpy; ,aw;wpAs;sik Fwpg;gplj;jf;fJ@ midtUk; mwpe;J nfhs;sj;jf;fJ@ gy;yhapuk; Mz;LfSf;F Kd; NjiuaH Xiyr;Rtbapd; thapyhf Kd;nkhope;j ,aw;if cztpd; kUj;Jtj; jd;ikia mwpKfk; nra;tJNt ,f;fl;Liuapd; Nehf;fk;.

‘NjiuaH| - tuyhw;Wf;Fwpg;G

‘NjiuaH| Fwpj;j tuyhWfs; gy;NtW tpjkhf mike;Js;sd. mt;tuthWfs; gpd;tUkhW:

 xsitahH mfj;jpaiur; re;jpj;J ‘,td; (,uhkNjtH - NjiuaH) Cikg;gps;is> jq;fSf;F cjtpahf ,Uf;fl;Lk; vd mioj;J te;Njd;| vd;W $wp mfj;jpaUf;Fr; rPldhf;fpdhH vd;fpwJ gz;il tuyhW.  xU Kiw $d; ghz;bad; jd; $idg; Nghf;FkhW Ntz;l mfj;jpaUk; jd;fl;lisapd;gb rPld; nfhzHe;j %ypifia ,bj;Jr; rhnwLj;Jf; nfhjpf;fitf;f> mg;nghOJ muz;kidapypUe;J mfj;jpaUf;F miog;Gtu mLg;igg; ghHj;Jf; nfhs;Sk;gb $wptpl;Lg; Gwg;gl;lhH. mLg;gpy; nfhjpj;j rhw;wpd; MtpahdJ Mrpukj;jpd; Nky; 1

Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ <442-452> Language in India www.languageinindia.com ISSN 1930-2940 Vol. 19:1 January 2019, UGC No. 49042

fl;lg;gl;bUe;j tise;j %q;fpypy; gl %q;fpy; epkpHe;jJ. ,ijf; fz;l rPluhfpa ,uhkNjtH %ypif gjkhfpaJ vd a+fpj;J nfhjpf;Fk; rhw;iw ,wf;fp itj;jhH. jpUk;gpa mfj;jpauplk; %q;fpiyr; Rl;bf;fhl;l> Fwpg;gwpe;J nray;gl;l rPlidg; ghuhl;bdhH FUNjtH. ,k;%ypifahy; ghz;badpd; $d; rupahdJ vd;fpwJ tuyhW.  ‘fhrptHkd;| vd;w kd;dDf;F ,iltplhky; jiytyp te;Jw;wNghJ mfj;jpaiu ehbdhd;. muridg; gupNrhjpj;j mfj;jpaH> kd;did Nehf;fp ‘eP J}q;Fk; NghJ rpwpa Njiuf;FQ;R xd;W cd; %f;fpDs; GFe;J %isapy; jq;fptpl;lJ| vd;Wiuf;fpd;whH. kd;dDk; ,jw;fhd rpfpr;iria mspf;FkhW Ntz;bf;nfhs;s rpfpr;iriaj; njhlq;Ffpd;whH mfj;jpaH. kd;dDf;F kaf;fk; jug;gLfpd;wJ. fghyk; jpwf;fg;gl;lJ. %isapd; Nkw;gFjpapy ; Njiu xd;W mkHe;jpUf;f mij vg;gb vLg;gJ vd Nahrpf;Fk; Ntisapy;> ,uhkNjtH tha; mfd;w ghj;jpuk; xd;wpy; ePiu epug;gpf; nfhz;Lte;J Njiuapd; Kd; fhz;gpf;f> Njiu mjpy; gha;fpwJ. mfj;jpaH ‘re;jh(d)fuzp| %ypifapdhy; kd;ddpd; fghyj;ij %bdhH. rPldpd; Gj;jpf;$Hikiag; ghuhl;bdhH. rPldpd; kPJ nfhz;l gw;wpdhy; mtdJ Cikj; jd;ikiaAk; Nghf;fpdhH. ,e;epfo;tpw;Fg; gpwNf ,uhkNjtH ‘NjiuaH| vd;W miof;fg;gl;lhH vd;gH. ,tNu gpw;fhyj;jpy; njhy;fhg;gpak; nra;j ‘njhy;fhg;gpaH| vd;W rpwg;gpf;fg;gl;lhH vd;Wk; $WtH. Mdhy; ,jw;Fj; jf;f rhd;Wfs; ,y;iy.  ,tiug; gw;wpa kw;nwhU tuyhw;Wf;fij> rpj;jH xUtUf;Fj; jpBnud;W tapw;Wtyp tu> mtH mfj;jpaiu ehLfpd;whH. mfj;jpaUk; mr;rpj;jUf;F kUe;J je;J gj;jpaj;ijf; $wp mDg;Gfpd;whH. Neha; Fzkhfhj fhuzj;jhy; me;Nehiaj; jPHf;f Njiuaiu mDg;gpitf;f> NjiuaUk; xU nfhLf;fha;f; Fr;rpia thapy; tpl;L mjd; Xl;iltopNa kUe;ijr; nrYj;jp typiaj; jPHj;jhH. jhd; nra;j nraiy mfj;jpaUf;Fr; rPlH $w> FUTk; jd;Dila kUe;J gyk; ,oe;jikf;Ff; fhuzk; rpj;jupd; gy;ypy; cs;s er;Rj;jd;ikNa vd;gijAk; mwpe;Jnfhz;L Njiuaiug; ghuhl;b gpd; r%fj;jpw;F

ey;yitahw;w mDg;gp itf;fpd;whH. FUtpd; fl;lisia Vw;W mizkak; vd;w fhl;Lg; gFjpapy; jtk; nra;J> 1. gjhHj;j Fzrpe;jhkzp 2. ePHf;FwpE}y;> nea;f;Fwp rhj;jpuk; 3.ijytHf;fr; RUf;fk; 4. itj;jpa kfh ntz;gh 5.kzpntz;gh 6.kUe;J ghjk; Nghd;w E}y;fis vOjpdhH. gy ehl;fSf;Fg; gpwF jdf;Ff; fz;ghHit kq;fpajhff; $wpr; rPlid tutiof;fpd;whH mfj;jpaH. rPlDk; fz;izr; rupnra;a> cd;id tutioj;Jf; fhz;gjw;Nf ,j;je;jpuk; nra;Njd; vd;Wiuf;f FUtpd; ghjj;jpy; tPo;e;J tzq;fpdhH NjiuaH. xU ehs; Njiuauplk; ‘fz;ntbr;rhd; %ypif| Ntz;Lk; vd;W FU Nfl;f> rPlDk; mk;%ypifiag; gwpj;jhy; fz;fs; gwpNghFk; vd;gij mwpe;J FUtpd; nrhy;ypw;F ,zq;fp %ypifiag; gwpf;fj; njhlq;Ffpd;whH. %ypifiag; gwpg;gjw;F Kd; ,iwtpia tzq;f ,iwtpAk; %ypifiag; gwpj;J rPldplk; ju> mk;ikf;F ed;wpnrhy;yp %ypifiag ; ngw;Wf; nfhz;Lte;J FUtplk; jUfpd;whH NjiuaH. FUTk; ‘ehd; itj;j Nrhjidapy; eP ntd;wha;| vd;W $wpatuha; ‘,k;%ypif gw;wpa E}y; xd;iw vOJthahf| vd;W NjiuaUf;Ff; fl;lisapl ‘NjiuaH Fiyghlk;| vd;nwhU E}iy ,aw;wpdhH vd;gH. ,Wjpahf> nghjpif rhHe;j Njhuzkiyapy; jtk; nra;J [Ptrkhjpaile;jhH vd;W ,tH gw;wpa tuyhWfs; gjpT nra;Js;sd.

NjiuaHfhg;gpak; : cUthf;fKk; cl;nghUSk;

NjiuaH fhg;gpak; jQ;rht+H> ,yf;fpa Muha;r;rpj;JiwAk;> GJby;yp> nrd;l;uy; fTd;rpy; /ghH uprHr; ,d; ,z;bad; nkbrd; mz;l; XkpNkhgjpAk; jahupf;f nrd;id> gz;bj v];.v];.Mde;jk; rpj;j kUj;Jt Muha;r;rp epiya ,af;FeH M.Mde;jFkhH ,e;E}iy 1975,y; ntspapl;Ls;shH. Kd;dhs; ,e;jpa kUj;Jtj;Jiw ,af;FeH f.R.cj;jkuhad; ,e;E}ypd; %yg;gbiag; Ngzpg;ghJfhj;J jQ;ir ru];tjp kfhy; kUj;JtE}y; ntspaPl;Lj;Jiwf;F mspf;f> M.rz;KfNtyd; vd;gtH f.R.cj;jkuhad; Nkw;ghHitapy; me;E}Yf;F nghopg;Giu> tpsf;fTiufis tiue;Js;shH.

NjiuaH fhg;gpak; ‘FUtzf;fj;jpy;| njhlq;Ffpd;wJ. jpU%yupd; mUisg; ngw;wtUk; ‘tprhiy| efupy; trpg;gtUk; ehd;kiwapd; tbtkha; 3

,Ug;gtUkhfpa jdJ FUit tzq;fp ,e;E}iyr; nra;aj; njhlq;Ffpd;whH NjiuaH. FUtzf;fj;ijj; njhlHe;J ‘FUtuyhW| ‘NjiuaH fhg;gpa tupirf;Fwpg;G| xU E}Yf;fhd mikg;G Kiwia milahsg;gLj;Jfpd;wd. ,jpy; NjiuaH fhg;gpa tupirf;Fwpg;G ‘‘Kjy;> top> rhHG vd E}y;fs; %d;Wtifg;gLk;. mtw;wpy; njhif> tif> tpupT cz;L. mt;tif mbg;gilapy; ahtHf;Fk; Gyg;gLk;gbahf Neha;> Nehapd; fhuzk;> gj;jpak;> fw;gk;> czT rhe;jp> ePHtif> gw;gq;fs;> rpe;J}uq;fs;> Nyfpaq;fs;> ijyq;fs;> khj;jpiu> FbePH> nghbtif> tw;wy; tlfk;> fz;ik> fz;zpypLk; kUe;J> %f;Fg;nghb> %f;fpypLk; kUe;J> fopr;ry; kUe;Jfs;> kzg;ghF> gw;W> ntz;nza; #bLjy;> fb> gj;jpatif> gl;bdp> ehbg;ghHf;Fk; tif> ehbapd; Fzq;fs;> fl;L> FU> Fspif> Kjyhditfis ,q;Ff; $WNthk;.|| (g.6) vd;W E}ypd; ghLnghUs; Fwpj;J vLj;Jiuf;fpd;wJ. NkYk;> czTg;nghUs;fs;> mjd; gad;fs; gw;wpf; $WtNjhL epiwthf ,lk;ngWk;. ‘epfz;L| Fwpj;j nra;jpfs; czTg;nghUs;fSf;fhd gupahag; ngaHfisAk; gl;baypl;Lj; je;Js;sik rpwg;G.

ghy; tif czTfs;

,e;E}ypd; ‘czTg; gFjp| ghy;> nea;> ntz;nza;> NkhH> japH> vUikg;ghy; japH> nrk;kwpg;ghy;> ntz;kwpg;ghy; Fwpj;J ,ak;Gfpd;wJ. Kjypy; ghypd; ,ay;G Fwpj;Jf; $Wifapy;>

‘‘cztpd; gFjpia NahjYw; wdkpdpg; gzpTs ntz;gRk; ghypisg; ghw;wpLk; ew;gR tpd;Rij ehtpisg; ghw;wpLk; nghw;ghd nrk;gR Nghf;Fq; fag;gpzp Gs;spah Nkf Neha; Nghf;fpL epr;ra klhr; Rij jPgd khf;fpL kl;lghy; tplhj;njhlH fhj;jpu ntk;ikia khw;WNk|| (czTg;gFjp> g.17)

vd;fpwhH NjiuaH. mjhtJ>

ntz;zpwg; gRtpd;ghy; - cly; fisg;igg; Nghf;Fk; fhuhk; gRtpd; ghy; - jhfj;ijj; jzpf;Fk;

nre;epwg;gRtpd; ghy; - fgNeha;fisg; Nghf;Fk; Gs;spfisAila gRtpd;ghy; - NkfNeha;fisg; Nghf;Fk; fha;r;rhj gRtpd;ghy; - kpf;f grpia cz;lhf;Fk; fha;r;rpa gRtpd;ghy; - cly; ntg;gj;ijj; jzpf;Fk;

vd;gJ ,g;ghlypd; nghUshFk;. NkYk;> nea;> ntz;nza;> NkhH> japH Fwpj;Jf; $Wk; nghOJ>

 nea; NrHj;j cztpid cz;z clypy; NeUwf; fye;J cliy NkU kiy Nghd;W typikAilajhfr; nra;Ak;.  ntz;nzia cl;nfhz;lhy; mJ tpe;Jitg; ngUf;FtJld; cliyf; FspHtpf;Fk;.  Nkhiu ehs;NjhWk; gUfptupd; Kf;Fw;wq;fis kpfhkYk; FiwahkYk; xOq;F ngwr;nra;J cliy xt;nthU ehSk; Mjupj;J tsHj;JtUk;.  japiu ehs;NjhWk; cl;nfhz;lhy; gpj;jj;jyhfpa Neha;fis xopj;J clYf;F cWjpiaAk; ,d;gj;ijAk; cz;lhf;Fk;.  vUikg;ghy; japH kw;Wk; ghy; typik jUtjhf ,Ug;gpDk; Neha;gy Njhd;Wtjw;Ff; fhuzkhFk;.  nrk;kwpahl;bd; ghy; clYf;F typik jUk;. nts;shl;bd; ghy; Kf;Fw;w (thjk;> gpj;jk;> fgk;) NtWghLfshy; cz;lhfpa Neha;fis ePf;Fk; vd;fpwhH.

muprp kw;Wk; jhdpatif czTfs;

NjiuaH czT tiffisAk; mjd; gaidAk; gpd;tUk; ghlypy; gl;baypLfpd;whH. mjhtJ>

‘‘Nghrid tifikNfs; GOf;Fzh gpj;jkh khRW nghq;fypd; kilaJ thjkhq; fQ;rpNa aKJ fhb% tifAk; cQ;rpl tbj;jpL Nkhjd ed;ikahe; jtpLNk fhupNeha; jf;fJ thjkhQ; Rit jU kiltsp Njhir ed;wpl;lyp ed;ikah Nkhjf etpYlw; FWjpahk;

ned;kh nghupkh epfo;kUjj; ijaup fspAuq; $o;jz;ik fhj;jpuk; ghark; tspGl;L Kg;gpzp kj;jpakpl;lyp NkhHf;Fok;gg;gb Kjw;gpzp ahzkhk; ghw;Fok;gg;gb ghw;NrhW Nkw;gb|| (czT tiffs;> g.19) vd;w ghly;>

1. moypy; itj;Jg; Gof;fpa (mtpj;j) NrhW moiy (gpj;jk;) cz;lhf;Fk;. 2. nghq;fy; NrhW thAit cz;lhf;Fk;. 3. fQ;rpNrhW> Gspj;j goQ;Nrhw;W ePH> fQ;rp RtWk;gb mikj;j NrhW ed;ikjUk;. 4. jtpl;Lld; $ba muprpNrhW NkfNehiag; Nghf;Fk;. rpwpJ thAit cz;lhf;Fk;. 5. milAk;> NjhirAk; thAit cz;lhf;Fk;. 6. ,l;lyp ed;ik jUk;. 7. Nkhjfk; vDk; nfhOf;fl;il clYf;F ed;ikiaAk; cWjpiaAk; jUk;. 8. muprp khTk;> new;nghupkhTk; clYf;Fr; rpwe;j kUe;Jk; mKjKkhFk;. 9. Nfo;tuFf; fsp clYf;F typik jUk;. 10. Nfo;tuFf; $o; clYf;Ff; FspHr;rpiaAk; ghahrk; cly; cWjpiaAk; ey;Fk;. 11. gpl;L czT thAitj; jUtNjhL Kf;Fw;w (thjk;> gpj;jk;> fgk;) NtWghl;bid cz;lhf;fp Nehiaj; jUk;. 12. ,l;lyp czT Kf;Fw;wj;ij xOq;Fwr; nra;Ak;. 13. NkhHf;Fok;G Kf;Fw;wj;ijr; rupnra;Ak;. 14. ghy;Fok;G> ghy;NrhW Kf;Fw;wj;ijj; jd;dpiyg;gLj;Jk;. clYf;F ed;ik jUk; vd;W nghUs; jUfpwJ.

cztpd; tifiaj; njhlHe;J czTg; nghUs;fs; rpytw;iwg; gl;baypl;Lj; je;Js;shH NjiuaH. ,g;gFjpapy; czTg; nghUl;fisg; gf;Ftg;gLj;Jk; Kiwfs; Fwpj;Jk;> gj;jpa czTfs; Fwpj;Jk;>

cztpdhy; jPUk; Neha; tiffs; Fwpj;Jk; cztpdhy; clYf;F Vw;gLk; gad;fs; Fwpj;Jk; ghbAs;shH.

fha; tif czTfs;

tr;rputy;yp tw;wy; (gpuz;il) - fgg;gpzp NghFk;. thA> ngUtapW> tapw;Wtyp> neQ;Rtyp> cisT> fLj;jy; ePq;Fk;. fw;whio tw;wy; - thjNkfk;> %yk;> cl;#L ePq;Fk;. Ks;spf;fha; tw;wy; - fgNeha; ePq;Fk;. rikj;j gPHf;fq;fha; - gj;jpa czT. fhuty;yp (ghfw;fha;) - gpj;jk;> thA> ePupopit ePf;Fk;. rpWfj;jupf;fha; (tOjiy) - gj;jpa czthFk;. Njq;fha; vz;nza; - jPikjUk;. Mkzf; nfz;nza; - clYf;Fr; rpwg;G. KUq;if - Kiwaha; cz;z Neha; tuhky; jLf;Fk;. mtiu> gaw;wq;fha; - clYf;F typik. thio (gpQ;R> gok;) - czTld; cz;zey;yJ. gwq;fpf;fha; - ntg;g Neha;jUk;. ntz;g+rzp - FspHr;rp jUk;. Riuf;fha; - fgj;ij cz;lhf;Fk;. fUiz> Ks;sq;fp - clYf;F ed;ik jUk;.

fPiutif czTfs; Ntisf;fPiu (KJg+kp) - thjNeha; fgNeha; NghFk;. mWfPiu - rpwe;j gj;jpaf; fPiu. griyf;fPiu - NkfNeha; ePq;Fk;. triyf;fPiu (gUg;Gf;fPiu) - NkhHf;Fok;gha; cz;zntg;gNeha; cl;#L ePq;Fk; 7

rpWfPiu - gf;Ftg;gLj;jp cz;z gyNeha;fs; ePq;Fk;> rpWePH vupT> tPf;fk;> er;Rf;fb ePq;Fk;> cly; typikAWk;> Fuy; ,dpikAWk;. muprp - jhdpatif czTfs;

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Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019. Periyar Univ <442-452>

======Language in India www.languageinindia.com ISSN 1930-2940 Vol. 19:1 January 2019 India’s Higher Education Authority UGC Approved List of Journals Serial Number 49042 ======Regional Specificities Represented through Food in Malayalam Films: A Study Focused on Films Angamaly Diaries and Maheshinte Prathikaram

Navami P and Amrutha K J ======Introduction Andrei Tarkovsky, once said, “Relating a person to the whole world: that is the meaning of cinema”. Acceptance and applause amassed by cinema since from the time of its inception shall be owed to this reel-real relation portrayed. And for the thrill of being represented somewhere in the reel length, we part our time for this creative expression which got crowned with the title “The Cinderella of All Art.” Afore said representation need not be always the representation of an individual. It can be the manifestation of certain circumstances, lived in experiences, cultural or ethnic background or even the food we eat.

Closely mentioning food, it is not just always a curry. Outgrown from being treated as basic amenity, today the food decorates a prominent place in our literature and art. And, of course, in cinema too. The stories and emotions it conceals in its colour and flavour are abundant. Anything can be portrayed through food whether be motherly love or home coming feeling. In a broader aspect the on-screen food may have the potential to speak out the specificities of a locale. Thus, there is nothing wrong if we say, food through the unique lens of film craft something that is the reflective of the society around.

Understanding the relations between film and the society is all the more the most important thing and many efforts were undertaken to fulfil this task. John Belton’s edited work, Movies and Mass Culture examines this relationship and states that “film, society, and culture mutually determine one another. While films and filmmakers can influence culture and society, they are also produced by it.”

One of the easy methods of societal representation is the representation of a place in film, reflecting its spirit and portraying the cultural section of time. Anthropologist filmmakers go for film technology to convey the image of a city. Region-specific films supposedly emphasize the distinctiveness of the locale. The film makers add visuals, specific musical styles, and textual implications for representing these specificities of that particular region. Intricate detailing of ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Navami P and Amrutha K J Regional Specificities Represented through Food in Malayalam Films: A Study Focused on Films Angamaly Diaries and Maheshinte Prathikaram 453

these elements creates stronger images capable of triggering emotions more easily in the audience. This apparently evokes a kind of mediated relationship between the audience and the particular region within a specific time period. It can be shown through the references in the dialogues and through the visuals which help the films to authenticate the plot.

Major cities of the world look more appealing as such as Rio in City of God, Vienna in Before Sun rise. Indian film makers too found novelty in saying the story of everyday life of a region whether be Calcutta in Kahani or Varanasi in Masaan they provide the empathetic experiences of the cinematic place it represents and for this reason the film makers head to a particular place. Reel is going rural not only in Hindi but also in various other regional languages like Malayalam.

By tracing the pattern of Malayalam movie industry in last few years we can find a considerable number of films fall in to the category of region- specific. “A slew of films made by youngsters, influenced by global trends but rooted in the local landscape, has rejuvenated Malayalam cinema”, says C.S. Venkiteswaran. Here the distinctiveness of a particular region becomes the soul of a film. Reality is doled out in new ways. It uses narrative and technical elements for portraying a particular region in an appealing and refreshing manner.

Pranchiyettan and the saint (2010) directed by Renjith can be taken as the pioneering effort in this category. The following years witnessed a fleet of films coming under that genre like Ordinary, Ee aduthkalathu, Ustad Hotel, Idukki Gold, KL10 Pathu, Maheshinte Prathikaram, Angamaly Diaries and many more each with a unique style of treatment. Thus, a trend of region-specific films in Malayalam evolved. Staying in tune to the previously stated notions food is often used as a tool in many of these films to touch the heart of a region in its core level.

Methodology Content analysis is most widely used method in social science and mass communication, various disciplines such as communications, social sciences, political science psychology, history, and language studies use content analysis.

According to Berelson (1952) content analysis is a research technique for the objective, systematic, and quantitative description of the manifest content of communication. Holsti (1968) says that it is any technique for making inferences by systematically and objectively identifying specified characteristics of messages. Krippendorff (1980) defined content analysis as a research technique for making replicable and valid inferences from data to their context. Content analysis helps to understand the content of different medium. Newspaper content, folk songs, short stories, ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Navami P and Amrutha K J Regional Specificities Represented through Food in Malayalam Films: A Study Focused on Films Angamaly Diaries and Maheshinte Prathikaram 454

messages of Radio, Television, documents, texts or any symbols can be analyzed on this method. (Prasd).

The content analysis here includes narrative and visual analysis of the two films selected for the study.

Analysis Food is often connected with the ever time memories of people. They relish those tastes keeping a record of the culinary experiences through which they went through the times of happiness, break downs, achievements, celebrations and much more. Cross checking the realm of its potential we could extend it to something that forecasts the specificities of a region. It is this power of food being evident in two noteworthy Malayalam films, ‘Maheshinte Prathikaram’ and ‘Angamaly Diaries’ in which Idukki and Angamaly got framed respectively.

‘Maheshinte Prathikaram’ is a 2015 film by Dileesh Pothan. Such a realistic manifestation Idukki it is for which the director was crowned with a title ‘Pothettan’s brilliance’ among the movieholics of Kerala. Blessed with the sprawling tea plantations, Idukki arch dam, National park and elephant reserve Idukki often decorates a prominent position on India’s tourism map. Majority of natives are middle class farmers earning their living through struggle against soil and climate, and thus sharing a beautiful bond with nature. Others enter in a job which is closely related to agriculture or find an income in the local business. The region has the best climatic conditions that make it suitable for plantations like tea, coffee, cardamom, pepper etc. Rubber, coconut, nut mug, tapioca also gets cultivated by small and marginal farmers. Food crops from this list directly or indirectly works well to sketch the specific features of the locale.

Maheshinte Prathikaram will be a quick answer to a quick question, ‘Which Malayalam film make us feels the heart throb of Idukki, a spotted hill station destination of the country through its frames. Being a perfect blend of engaging screenplay and simple treatment this directorial debut of Dileesh Pothan touched all Maheshinte Prathikaram the nooks and corners of the spectators’ sense that makes them feel the chill of the Idukki. As the name itself suggests, , is a story of revenge of titular Mahesh where he gets transformed to a confident photographer who has the real sense of art in him. Without being restricted as a sweetest tale of revenge this film showcases the mundane life of Idukki, their only cinema theatre, their only studio and their own occasions of family gatherings whether be marriage or death which actually becomes the talk of the town. And in many more aspects the people of Idukki will fit themselves into the reel of this film.

Maheshinte Prathikaram is not a foody film but the food comes in more than 60 major shots. The title song of the film is scribed as a hymn to Idukki where it gets personified as a young lady with full of vigour and charm. The song is a visual galore of the major cultivations of the region. Malabar Tamarind a unique ingredient in traditional recipes catches hold of our eye when Mahesh stretch his hand to reach for it while bathing in a stream. Later a close up shot foretells the importance of it as a flavouring agent in ethnic fish recipes which is a major dish of high altitudes. Then and there the film starts to display of edible cultivations owned by Idukki and stresses the cinematic space.

The highland area of Kerala is blessed enough with a climate that suits well to the cash crops like coffee, pepper, cardamom and tea. The title song once again pays justice to the region by including the scenes of spice markets and the dealings in the market. There are sequences that drag our attention towards pepper cords and plantations which are the hallmarks of the hilly areas.

As said before, the major source of income of the people of the region is agriculture and activities such as cattle raring and apiculture related to agriculture. The Cattles roaming over the yards, grass cutting women, honey preserving centres and shots of milk societies point out the occurrence of their livelihood activities. Tapioca is one of the staple foods of the high range habitants. The film shows the cultivation, harvesting, peeling and slicing of tapioca. The shots also hint towards the festive mood where friends and family join for ‘kappavattu’, process of dehydrating tapioca. Further in many of the scenes we can see the boards written ‘kappayum kariyum’ (tapioca and curry) in front of the shops in order to attract tourists. Wine and alcohol always hold a place in the dining tables of high range houses. For them, little amount of these beverages helps out to beat the chilling weather. And thus, in the film too, the characters go for it for the same reason. Fruits cultivated in the region like robusta banana, jackfruit, and gooseberries have got a fair mentioning in the film. It does not sound funny if we say the whole thread of the plot starts from a bunch of robusta bananas.

The film is keen in showcasing some tastes that is unique to the region. For instance, Mahesh gives “Kumbalappam”, (steamed cake wrapped up in plantain leaf) which is specific to that region, to his love, Soumya.

Breaking the coconut shell, boiling rice, black coffee, vegetables, soda, cracking eggs and many such ordinary foods appears on the screen every now and then, making us wonder how cautious the filmmaker was in detailing the taste of the region.

Unlike ‘Maheshinte Prathikaram’ the film ‘Angamaly Diaries’ is a ‘katta local flick’ as suggested by its tagline. Released in the year 2017 the film is an ode to Angamaly in all its sense. It is the story of youth whose only philosophy in life is ‘Hogging pork meat and having a couple of drinks in the evening’. As a growing town, Angamaly gets exposed to all sorts of vibrancy and loudness inorder to make it competent among the major townships. The directorial attempt of Lijo Jose Pellissery has succeeded in capturing all those hustle and bustle that brings the nature of town on screen. Food is a chief concern for natives of Angamaly and they love the experience of dining and having drinks together. Every meeting, big or small are fared well with an informal invitation, “Come let us part by having food”. The cuisine of Angamaly bubbles over the film from the title song to the end. 200 shots in the film exhibits food. Most of them are close up shots which fill out the frame. It is often sets the background, either being cooked or eaten or even it appears in dialogues. The development of the narrative is depends on the food stuffs and related practices. Even the first clash between the protagonist and the opposite occurs at a toddy shop to get the last plate of rabbit meat.

The characters make sure to describe the food with all its sensory details whether be crumbly, gooey or spicy. The very opening sequence of the film gets on reel with food. The gruff boss, “wild” Benny is busy serving toddy and a curry he made from a python.

The protagonist Pepe goes on narrating his own life recollecting the taste and ingredients of his favorite food items. He loves food and memories are tied with taste. In his own language, “Just want to chill happily, hogging some pork meat and having a couple of drinks” (1:07:18). Pepe even introduces his mother as an awesome Angamaly lady who mixes mango with coconut milk for curry and adds Chinese potato to pork meat. Pepe recalls his school days and Pork Varkey’s food tips at the beginning, “you should crush it on a grinding stone and throw the seeds away and if you have it with salt and chili powder it will be superb” (16.40). The tale of his long- term friendship kick starts with a small fight for mangoes which got culminated in the ‘tutorial’ to eat raw mango.

The film details on the pork business that drives the town. The frames include pigs wailing to death and meat getting chopped ceaselessly. Pigs’ squealing at the time of slaughter is very much significant in portraying this particular cultural sphere. The Portuguese dominated in the state for a century, they had headquarters in Angamaly for a period. They brought pigs to the Angamaly for cleaning the town. (nellikkot). Afterwards it becomes the part of their life. They even have local breed, Angamaly pigs. But the introduction of the exotic white pigs led them to an endangered level. The real thread of the film lies in the frequent gang wars that happen. Food

has something to render into this real essence of the plot too. It was the pork business started by the Pepe and team made the other retailers furious, in turn triggers the grave gang wars.

Best food destinations of Angamaly are listed by Pepe in his narration. We may find it funny when Pepe starts comparing his romance to that of the hit combination of tapioca and egg, at the local thattukada of Kunju.The film embellishes with many cooking shots and conversations about culinary experiments distinctive to the people of Angamaly.

The Angamaly Diaries primarily focuses on the life of Christian community in Angamaly. Garish festivals revolving around the quaint church, Holy Mass, betrothal, wedding, Easter, Carols, and Processions depicts the customs of Christians in Angamaly. And for all these occasions they have dishes unique for the region. Curry made of raw mango and pork fry tops the list which got a fair mentioning throughout the film. The film also touches the culinary sense of female folk of Angamaly. Home maids are cautious even about the shop from where they should buy the meat. Vegans should think twice to go for a lunch at Angamaly. The catering boy mocks at Lichi when she asks, “Won’t there be any vegetarian dish?” He replies, “If you want vegetarian items, we will add potato in the chicken curry and raw banana to beef and in pork we can obviously add Chinese potato.” (1:28:54)

Film as one of the most popular visual media has its visuals constructed in many ways. For some writers, visual is the most fundamental of all senses. Sociologists, Gordon Fyfe and John Law, for example, claim that ‘depiction, picturing, seeing are ubiquitous features of the process by which most human beings come to know the world as it really is for them’. (Rose)

Conclusion Malayalam Cinema has taken the region-specific format for the last few years. Certainly, the acceptance of region-specific films among the Malayalee audience may have influenced film makers to try out films in the same format. The filmmakers have incorporated certain images and text to ensconce the milieu where foodstuffs and practices of that locale play a significant role. The distinctive characteristic of those inhabitants, their lifestyle, food, beliefs and the landscape of the place have been described elaborately in these films making it more realistic. This is in tune with the Media representation theories.

In a nutshell, these region-specific films do give eternity to the culture and characters of place existing at a point in time. It can be said that these films pay tribute to the legacy of both places Idukki and Angamaly. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Navami P and Amrutha K J Regional Specificities Represented through Food in Malayalam Films: A Study Focused on Films Angamaly Diaries and Maheshinte Prathikaram 458

BIBLIOGRAPHY Books: Hall, S. (1997). Representation: Cultural Representations and signifying practices. London: Sage. Fulton, Helen. Narrative and Media. New York: Cambridge University, 2005. Rose, G. (2007). Visual Methedologies. Caifornia: Sage

Research articles: Babul, D. N. (2015). The Evolution of Realistic Representation in Cinema. International Journal of Media, Journalism and Mass Communication , 13-16. Balan, B. M. (2016). Destination promotion through Malayalam Cinema: A study on the Idukki district of Kerala. Imperial Journal of Interdisciplinary research . Prasd, B Devi. "Content Analysis. A method of Social Science Research." 2011. Researchgate. 30 8 2017 . Knoblauch, Hubert, Alejandro Baer and Eric Laurier. "Visual Analysis. New Developments in the Interpretative Analysis of Video and Photography." 8 August 2008. Forum Qualitative Social Research. 4 August 2017 .

Articles: Venkiteswaran, C. (2015). New trails of discovery. Frontline .

Websites: (2015). Retrieved Jully 28, 2017, from Idukki District of Kerala - An official website: http://idukki.nic.in/ Admin. (2016). Fahad Fazils Maheshinte Prathikaram completed. Retrieved August 5, 2017, from Metro Matinee: https://metromatinee.com/node/10952 Angamaly Diaries Movie Review. (2017, March 3). Retrieved August 25, 2017, from Times of India: https://timesofindia.indiatimes.com/entertainment/malayalam/movie-reviews/angamaly- diaries/movie-review/57449113.cms Angamaly. (2012). Retrieved July 20, 2017, from Revolvy: https://www.revolvy.com/main/index.php?s=Angamaly&item_type=topic Gauri, D. (2016). Director Dileesh Pothan has hit the box-office jackpot with his debut film Maheshinte Prathikaram. Retrieved August 4, 2017, from Khaleej Times: https://www.khaleejtimes.com/citytimes/movie-reviews/maheshinte-prathikaram-endearing- simplicity ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Navami P and Amrutha K J Regional Specificities Represented through Food in Malayalam Films: A Study Focused on Films Angamaly Diaries and Maheshinte Prathikaram 459

James, A. (2016, February 5). A tale of realistic loveable revenge. Retrieved July 20, 2017, from IBT: http://www.ibtimes.co.in/fahadh-faasils-maheshinte-prathikaram-review-tale-realistic- loveable-revenge-667036 James, A. (2017, March 21). 'Angamaly Diaries - my film of the year so far,' Anurag Kashyap on Lijo Jose Pellissery movie. Retrieved July 30, 2017, from IBT: http://www.ibtimes.co.in/angamaly-diaries-my-film-year-so-far-anurag-kashyap-lijo-jose- pellissery-movie-photos-7 Media Representation Theory. (2010, May 27). Retrieved july 11, 2017, from Slideshare: https://www.slideshare.net/Tomaskas/media-representation-theory nellikkot, N. (2016, July 30). Effects Of Portuguese Rule In Kerala. Retrieved July 29, 2017, from History corner: http://historycorner.expertscolumn.com/article/effects-portuguese-rule- kerala Prakash,B. (2010). The Mind space of Mainstream Malayalam Cinema. Young, D. (2017, 5 24). ‘Angamaly Diaries’: Film Review. Retrieved 7 26, 2017, from The Hollywood reporter: http://www.hollywoodreporter.com/review/angamali-diaries-review- 1007106 ======

Navami P Guest Faculty, Department of Journalism, Farook College (Autonomous) Kozhikode, Kerala [email protected]

Amrutha K J Masters in Journalism and Mass Communication Calicut University Campus, Kerala [email protected]

Dr. P. Mohana, Ph.D. ======

Food has a central place in human life. It also has a incredible impact, both directly and indirectly, on emotional and intellectual wellbeing. Food can be a concrete symbol of love and concern for others. It is a source of reassure and consolation. It is also the oldest and best form of medicine known to mankind. There is a two-way relationship between food and emotion.

Traditionally, food has always had an cherished association with women’s lives and the work that women do. As wives, mothers and primary caregivers, it has been the duty of women to prepare food for the family. In patriarchal societies where they have been excluded from power and their roles have been limited to the domestic sphere, women have found a creative outlet through the preparation of food. Food has given them opportunities to make decisions and exercise some degree of power.

The objectives of this paper is to study the significance of food and the relationship between food and emotions and to analyze the influence of food on emotions and behavior and to analyze the mental states of women who are deprived of their rights and liberty, whose roles are limited and whose space is restricted and also to analyze the turnaround of women’s roles and the creation of female power by means of food. The paper is a study of Food as an Example of Individuality in the novel Chocolate by Joanne Harris which made successful motion picture.

It tells the riveting story of protagonist Vianne Rocher helping a strict, alienated village of people let down their guard and embraces the sensual pleasures of life, with her delicate chocolate shop. Yet her input to this village is more than a healthy dose of sensuality. Vianne aims to awaken a brighter, more fulfilling viewpoint on life that empowers the village people to shed their dull ways.

The battle lines between church and chocolate are drawn by this British author in her appealing debut about a bewitching confectioner who settles in a sleepy French village and arouses the appetites of the pleasure-starved parishioners. Young widow Vianne Roche's mouthwatering bonbons; steaming mugs of liqueur-laced cocoa and flaky cream-filled patisserie don't earn her a warm welcome from the stern prelate of Lansquenet-sous-Tannes. In Francis Reynaud's zeal to enforce strict Lenten vows of self-denial, he regards his sybaritic neighbor with suspicion and disdain. Undaunted, Vianne garners support from the town's eccentrics, chiefly Armande Voizin, the oldest living resident, a self-professed sorceress who senses in Vianne a kindred spirit. A fun-loving band of river gypsies arrives, and a colorful pageant unfurls. The novel's diary form--counting down the days of Lent until Easter--is ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. P. Mohana, Ph.D. Food as an Example of Individuality in the Novel Chocolate by Joanne Harris 461 suspenseful, and Harris takes her time unreeling the skein of evil that will prove to be Reynaud's undoing. As a witch's daughter who inherited her mother's profound distrust of the clergy, Vianne never quite comes to life, but her child, Anouk, is an adorable sprite, a spunky six-year-old already wise to the ways of an often inhospitable world. Gourmand Harris's tale of sin and guilt embodies a fond familiarity with things French that will doubtless prove irresistible to many readers.

The story takes place in a small town named Lansquenet-sous-Tannes. It is told by the two protagonists: Vianne Rocke and Francis Reynaud. The first one is a woman who stopped in the town with her daughter Anouk. They travel all around the world, not staying anywhere for a long time. The second protagonist is a cure in the local cathedral.

On the surface of the novel, the battle between Vianne Rocherand Francis Reynaud can be easily summed up as a war between the church and chocolate; however, a closer look lets you know that Joanne Harris never intended to demonize organized religion; instead, Harris aims for a narrative that bursts more with heart than criticism. Vianne and Reynaud are perfect foils of each other; for one, Vianne is a witch, though she does not use the term, and Reynaud, a priest. Vianne, having come to the town at the Lent, starts to set up a chocolate café there. This, and the fact that she doesn’t go to the church, brings on the hostility of the fanatically devotional cure. But the woman doesn’t pay attention to him. She has in mind to stay here for as much time, as she wants.

Vianne decided to open a chocolaterie on the first day of Lent is not openly discussed nor questioned by anyone except for the Cure, Reynaud. He even asks her what she attempts to accomplish, setting in motion the idea that a showdown is imminent, with him quipping to himself that Vianne would be out of business by Easter. In his private thoughts, we see his rage against Vianne and his obsession with her Grand Festival du Chocolat bloom the more the novel progresses; at one point in the story, he even hears a woman eating chocolates during her confessional, angering him to the point of screaming at her through the latticed opening, only to realize that he had imagined the whole thing. He knows that he has until the Easter Festival to undo her, to remove her influence from the town, to preach virulently against her and her chocolates, and becomes consumed with the idea that she is his mortal enemy, bent to undermine the Catholic church, and by extension, himself.

Vianne herself makes note of Reynaud, marking him as her enemy by relating him to ‘The Black Man’, a recurring motif in her mother’s folklore, a symbol of fear and darkness. Throughout the novel, she invokes her mother, Jeanne, with fragile grace and love, inviting us into memories of her and Vianne during their mad dash across Europe; we learn through Vianne’s thoughts that her mother was a witch, who taught her daughter all the magic she knew, while at the same time running from her own version of ‘The Black Man’. In her thoughts, Vianne, though kind, with great powers of empathy and charm, struggles with her own personal fears, typified by this incarnation of The Black Man, Reynaud. She thinks often of her daughter, Anouk, whom she loves and adores, but fears that she may be leading her down a path she may not deserve, with lack of permeance, old friends, and a horizon to call home. She attributes their nomadic, vagabond lifestyle to following the wind, something her mother taught her, ‘the gypsy wanderlust that took us all over Europe and farther,’ and desperately ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. P. Mohana, Ph.D. Food as an Example of Individuality in the Novel Chocolate by Joanne Harris 462 hopes, for her daughter’s sake, to finally be able to call a place home. For this reason, even with Reynaud’s bullying and sabotage, she remains rooted like a weed in his church garden, refusing to be blown away by the changing wind this time. For her daughter’s sake, she decides to finally stand up to The Black Man.

The cure is angry. He isn’t used to that fact that somebody may contradict him. So, preaching at the church, he indoctrinates the citizens against Vianne. So, at first the woman doesn’t have clients at her shop. But the people are attracted to the unsurpassed fragrance wafting from the shop, and in some time, they start coming to the shop to drink some hot chocolate or eat dainty chocolate sweet. Vianne is a friendly, kind and sincere woman, so she finds a lot of friends among the citizens. She knows them: their problems, secrets, their characters.

Her daughter, like her mother, is also affable and cheerful girl, so she quickly finds new friends among the town’s children. But she has got used to be lonely for most of her time and she has her imaginary friend a rabbit Pantoufle.

Once Vianne sees among her clients an odd woman, “she seems to hide behind others, creeps to one of the showcases and steals one of the sweets, hand over fist” (35). Later Vianne gets to know that it’s Josephine Muscat, her husband, Paul-Marie, runs the café in the town. Everybody knows her as a thief, but Vianne sees in her only a scared, ill-fated woman. She becomes her friend, and Josephine tells her that her husband is cruel and merciless man, that he beats and abuses her. Vianne says that the woman mustn’t suffer such treatment. Josephine listens to her, and in some time she comes to Vianne’s shop and says that she has got away from her husband and she is going to run to another town and start the new life. Vianne convinces her to stay in the town, live with her and help her in the shop. The town, the cure, Paul-Marie is awfully angry: the wife must live with her husband. But the woman doesn’t want to change her mind. In some time Josephine completely changes: she turns into a beautiful, uninhibited, confident woman.

Also there is an old woman, who often visits Vianne’s shop, Armande Voizin. She also doesn’t visit the church, mocks at the cure and the citizens, and doesn’t follow the Lent. She becomes friends with Vianne, they talk a lot, and so, Vianne gets to know that the woman has a daughter and a grandson. The daughter is a pompous woman, who wants her mother to live at the Home for the Elderly. As for the grandson, Armande dreams to spend time with him, but her daughter don’t allow this. Vianne helps Armande and Luke (the grandson) here: they spend time in the café, while his mother is at the hairdresser’s or somewhere else.

The town is situated at the bank of the river, so once the gypsies come there on the rafts. The town doesn’t treat them well, except for Armande, Vianne and some other citizens. They spend much time together with them. Among the gypsies Vianne notices a man, who is, probably, one of the leading ones among the gypsies. His name is Roux. He often comes to the woman’s shop and Vianne notices that he and Josephine have some liking to each other. Once, when the women and the gypsies had some kind of a party on the rafts, the Roux’s one started to burn. Roux couldn’t extinguish the fire. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. P. Mohana, Ph.D. Food as an Example of Individuality in the Novel Chocolate by Joanne Harris 463 After that the gypsies went out of the bank and only Roux stayed to get to know who had burnt his home. Once Armande’s daughter comes to Vianne and having a talk with her, tells that her mother has the serious problems with her health, and her mother must follow the special diet, where the sweeties are not allowed. Vianne talks about it with Armande, but she is a willful woman and says that she’ll do what she wants to do, and eat what she wants to eat. Once the old woman says that there will be her birthday soon and she wants to celebrate it well: to make a party with a lot of guests: she invites not only the citizens, but some of the gypsies as well. The party was a success: the atmosphere was fun and pleasant. Armande is happy to spend her birthday in this company. At the end Vianne and Roux stay alone to clean everything after the party. They spend a night together. The next day Armande dies.

As for Josephine, her husband’s character is unmasked for the citizens, when they see, how he beats her, when she comes to the bat to take her clothes. He is ordered to go away from the town. Josephine becomes the host of the bar, she renews it, Roux helps her there. Then they start to live together.

At the end of the story the cure wants to revenge Vianne for her “impropriety”, he decides to spoil all her chocolate goods. It’s worth saying, that he followed the Lent, he was eating only some lean food, and of course, he didn’t eat chocolate. So, he creeps to the shop at late night, but when he comes there, the flavour of the chocolate attracts him and he starts eating all that he sees there, and then he falls asleep in that heaps of spoiled chocolate, where he is found by Vianne in the morning.

In some time Vianne feels that a new life arises in her. She decides that her and her daughter time to go further, to leave the town, has come. During the whole story Vianne is full of predictions, she inherited the magic skills from her mother, she sees things that are the deep secrets of other people, for example, the cure has the father, who is in coma for a long time, and Vianne sees Reynaud by the bed of his father, etc. Unselfish kindness is highlighted in the image of Vianne Rocke. She shows the reader, how the true kindness should look like. The town greets her with hostility; she is not a desirable guest there. But no matter how they treat her, the woman is always kind to them. She smiles to everybody, she is eager to help, to support, to give shelter. And she doesn’t hope to be thanked for it. And her unselfishness rewards her with good friends and good treatment at the end of the story.

Chocolat, the title of the novel, not only refers to mouth-watering, luscious chocolate but also connotes a celebration of pleasure, of indulgence, of love, and of all the sweeter things in life. The chocolate is symbolically a rich delicious feast for the body as well as for the soul; it satisfies sensual craving and brings about spiritual delight.

The main theme of the novel is the tremendous impact of chocolate upon the townsfolk. Ansen states: “The novel makes a plea for passion and pleasure as opposed to repression and denial” (Ansen 77).

Food is evidently central to the novel. The chocolate boutique has been the talk of the town. Its presence in Lansquenet-sous Tannes, a rigid, tranquil town, is deeply felt by each member of the community, with some being lured by and giving in to its dazzling sights and tantalizing smells. The chocolate parlor looms large in their minds, “Curé Reynaud preached such a virulent sermon on the topic of abstinence that the opening of La Céleste Praline … had seemed a direct affront against the Church” (Chocolate 55).

Harris draws similarities between cooking and alchemy in Chocolat when she writes “There is a kind of alchemy in the transformation of base chocolate into this wise food’s gold, a layman’s magic” (64).

In Chocolate, cooking becomes a sacred ritual which turns food into ambrosia.“The food of the gods, bubbling and frothing in ceremonial goblets. The bitter elixir of life” (64). Again in the same manner as Esquivel, Harris makes clear the connection between food, cooking and the human emotion and spirit, “The mingled scents of chocolate, vanilla, powerfully suggestive;” (64).

Food has an influence on the emotions and behaviors of the characters. Armande, the village’s oldest resident, sipping a tall glass of mocha with a splash of kahlua feels awestruck by its exquisite taste. “It was more than an appreciation. It was almost reverence … Her pleasure was almost frightening” (82). The drink gives energy to her voice and forcefulness to her slow movements. Another time Armande tastes one of Vianne’s chocolate specials. Denying the drink is a stimulant, Armande exclaims in delight, “An aphrodisiac” (119). Armande is among one of the villagers who visits time and again La Céleste Praline not only to satisfy her physical pleasures but also to fulfill her spiritual needs. Finally, she becomes a regular customer of the chocolate parlor and turns out to be a true friend and steadfast supporter of Vianne. All those chocolate specials enhance her physical strength, sharpen her strong individualism, and intensify her defiance to the community’s inflexibility. ======

Works Cited

Branson, Stephanie. 2000. “Dinesen in Three Dimensions: A Comparison of Irony in Two Films of Dinesen’s Stories.” Literature Film Quarterly 28.1 (2000): 49-53. Print. “Chocolat.” Catholic New Times 15 Apr. 2001: 16-18. Print. ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. P. Mohana, Ph.D. Food as an Example of Individuality in the Novel Chocolate by Joanne Harris 465 Harris, Joanne. 2000. Chocolat. London: Black Swan-Doubleday. Print. Loewenstein, Claudia. “Revolucion Interior Al Exterior: An Interview with Laura Esquivel.” Southwest Review 79.4 (1994): 592-608. Print. Valdes, Maria Elena de. “Verbal and Visual Representation of Women: Como Agua Para Chocolate/Like Water for Chocolate.” World Literature Today 69.1 (1995): 78-82. Print. Woolf, Virginia. 1992. A Room of One’s Own: Three Guineas. Ed. Morag Shiach. Oxford: Oxford UP. Print. ======Dr. P. Mohana, Ph.D. Assistant Professor, Department of English Sona College of Arts and Science, Salem -5 [email protected]

T. Manimegalai, M.A., M.Phil. ======The Edible Woman is an imaginative transformation of a social problem into comic satire as one young woman rebels against her feminine destiny as the edible woman. - Coral Ann Howells.

The Edible Woman (1969) is Margaret Atwood’s maiden attempt at fiction writing that represents the women’s liberation movement. It is a complex piece of realistic fiction an intelligent woman’s guide to survival in the contemporary world.

The Edible Woman is the first published novel of Margaret Atwood. It can be called as a proto-feminist novel as it entertains and presents the most serious problems that women face. It depicts how women are objectified by conventional society as consumer products. It shows that there is no place for the attitudes, beliefs, desires, and opinions expressed by women, the central figures of Atwood’s fiction. Even though the novel was published even before the emergence of the feminist or women’s liberation movement, it successfully exposes the ideological and gender differences, thus proving to be a pioneering novel.

The Edible Woman is a 1969 Margaret Atwood novel that established her as a heavyweight writer. It tells the story of a woman who begins to identify with food so much that she loses the ability to eat. Atwood calls it a proto-feminist work, and many of the themes deal with issues of control and identity. The narrative shifts from the first person to third and back again to illustrate the main character’s detachment from reality and her ability to regain control. The main character, Marian, works in market research; crafting survey questions and sampling products. She shares a top floor apartment with Ainsley and dates Peter, a dependable but boring man. She also keeps in touch with a college friend, Clara, who is now a constantly pregnant housewife.

One day, Ainsley declares that she intends to have a child without getting married. Marian is shocked, but Ainsley claims that fathers are what ruin families these days. She sets her sights on Len, a man who has no interest in having a family at all and is a serial bachelor. At work, Marian is given an assignment about a new beer. As she gathers responses about the beer, ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 T. Manimegalai, M.A., M.Phil. Social Dislocation in the Novel The Edible Woman by Margaret Atwood 467 she meets Duncan, a graduate student who charms her with his unexpected answers. Later that evening, she goes on a dinner date with Peter and Len. Ainsley arrives dressed as an innocent school girl, intending to seduce Len.

Marian begins to dissociate from her body as Len recounts a gory rabbit hunt. She is unable to finish her food and runs from the restaurant. Peter chases after her and, since he is unaware of Ainsley’s plan, asks Marion why she couldn’t behave more like her roommate. He proposes to her by the end of the night, and she finds herself unable to say when she would like to hold the wedding.

Ainsley succeeds in seducing Len, and when she tells him that she is pregnant, Len confesses his childhood fear of eggs to Marian. Marian is then unable to eat her usual breakfast of a soft boiled egg. Subsequently she loses the ability to eat vegetables and cake.

Marian decides to throw a party and invites the office virgins, Duncan and some of his friends. Peter tells her to buy a new dress, something less mousy, and she buys a red dress to please him. Before the party, Ainsley does her make up: red lipstick and false eyelashes. Duncan isn’t pleased and leaves the party, but Marian follows. They go to a motel and have unsatisfying sex and then breakfast the next morning. She is unable to eat anything at all.

Marian realizes that Peter is metaphorically consuming her. She feels that after their marriage, she will cease to exist. To test him, she bakes a woman-shaped cake and offers it to him. She taunts him by saying that this is what he really wants. He is disturbed, and when he leaves, she eats it herself. The next morning, Duncan shows up at her apartment, and Marian returns to telling the story in the first person. She offers him the rest of the cake, which he accepts and enjoys. He eats the entire thing.

Atwood is chiefly concerned with de-constructing gender politics, indictment of male consumption over richness and over decoration of women in a patriarchal, capitalistic, consumer society. Responding to the world defined for women in the 60s, Atwood envisages the passive, sub ordinate and vulnerable status of women and reshapes the dynamics of gender. It is a first published novel of Margaret Atwood, published before the emergencies of the feminist or women’s liberation movement. It proved to be a pioneering novel as it exposes the ideological and gender differences. The title refers to the novel’s central character, Marian Mac Alpine, who is so pre-occupied with food and interprets life around her in terms of food consumption. In her introduction to the novel, Atwood describes that her inspiration for The Edible Woman is the consumable figures of the bride and groom which are frequently placed on the top of the

So ‘consuming’ signifies a new resonance in the feminist and post colonial discourse in Atwood’s fiction. The novel was written in 1964-65, when the feminists were not radicalized enough to focus upon erasing gender inequalities and challenge male domination. A woman is rendered more desirable to the extent that nature is more rigorously confined while women’s reproductive functions are seen as emblems of their inferiority. Their bodies are also viewed as objects of beauty and desire. Women, in contrast to men, have been viewed as being ruled by their physical bodies and emotions. In general women spend enormous amount of time and money transforming their physical bodies into ideal methods. Thus the objectified body becomes a means of inferior bodies.

In today’s consumer society, traditional approach to the gender and gender identity are no longer sane in the consumption and general behavior, it is always been one of the prominent variables and segmentations in consumption. As a convincing narrative of personal growth, The Edible Woman shows, how female passivity and submersion in the traditional wife and mother roles can pose a serious threat to the very survival of the self, and how woman and her images are molded, reshaped and reoriented by man and for man.

The Edible Woman offers a quest for self-identity by Marian, the protagonist She is a fairly sensible, intelligent young woman, decently liberal in her views and somewhat defensive about her own individuality. Facing an identity crisis she is confronted with various alternatives.

The first phase of the problem Marian has to face and overcome is at her work-place. The company Marian has to face and overcome is at her work-place. The company Marian works for has a highly stratified, three-tiered hierarchic structure. The top floor is occupied by men and is not accessible to her. The bottom is managed mostly by old housewives and she does not wish to go there: "On the floor above are the executives and the psychologists referred to as men upstairs, since they are all men ... Below us are the machines - mimeo machines." The prospect of getting grooved into the fixed middle-point of the office structure for the whole of her life, with a pension at the end of her tenure of job, makes her feel that in front of her was a "self ... waiting performed, a self who had worked during innumerable years for Seymour Surveys and was now receiving her reward."

The story of Marian's self-discovery is the frightening vision of struggle for sanity. The proof of her sanity is that Marian has learned to live meaningfully. Atwood has presented a comedy of resistance to social myths of fecinity through the discriminating eyes of Marian, the

The image of the ’edible woman’ is very crucial to the theme of the novel - the liberation of Marian. It paves the way to her recognition of her authentic self. In one of her interviews with Graeme Gibson she says, “... obviously she’s acting, she’s doing an action. Up until that point she has been evading, avoiding, running away, retreating, 6 withdrawing” (6).

Thus, through the vehicle of the food metaphor, Atwood shows us Peter as a master-chef and Marian in the grave danger of becoming puff-pastry. On the other hand, Ainsley, the self- proclaimed feminist and liberated woman comes to accept the traditional roles of wife and mother which Marian rejects. After listening to a lecture by a psychologist she wants to provide a father figure for her child. She asks Len to marry her but he refuses. She marries Fisher. She is horrified when she sees the cake shaped woman. Ainsley tells Marian that she is rejecting her femininity by eating that cake. No longer isolated and alien, Marian rejoins the society. By eating the cake woman she becomes a part of the society. In her newly found state of freedom, Marian who has been in the passive 3tate prepares to take an active role in her life finds a new home, a new job, and presumably, a new boy friend. As culture defines women as passive objects, a conventional ending for the novel would have been the marriage of Marian with Peter. Hence in refusing to marry Peter Marian becomes a Victor and not a victim.

In short, The Edible Woman is "an imaginative transformation of a social obstacle or problem into comic satire as one young woman rebels against the feminine destiny50 as The Edible Woman. Thus, The Edible Woman not only proposes hypotheses for solution to woman's exploitation and oppression in gender system, but also serves as a guide to feminist struggle. The Edible Woman also serves as "a prelude to all the novels of Atwood, as it establishes the broad thematic pattern in which her subsequent novels operate.

The Edible Woman is structured like a journey of a woman called Marian MacAlpin, a researcher who gets acquainted with several friends during her journey in life. Her interaction

Thus, Atwood lays bare the ruthless and hypo critic postures of patriarchy through the dramatization of identity crisis in the soul of Marian, who refuses to be The Edible Woman trapped in domesticity. So, the critical issues with which the novel is concerned are the consideration of various choices, alternatives and options available to working women in particular. In a way the play presents a mixture of flavors and the bland starchy texture of hopeless domesticity to balance out the arresting spice of illicit sexuality.

Atwood depicts male hegemony by her profound observation and by delineation of women characters. Especially she achieves her desire to diffuse her intension as a writer to the suffering mass, to the public and thoughtful people in totality. The Edible Woman focuses on the problem at the work spot, gender in equality, pitfalls of patriarchal system and the uncongenial environment needed to be rectified with immediacy. In spite of these learned responses; the main theme of the novel is inadequately focused upon and partially explored. Thus, The Edible Woman not only proposes hypotheses for solution to woman’s exploitation and oppression in gender system, but also serves as a guide to feminist struggle. In short, The Edible Woman is “an imaginative transformation of a social obstacle or problem into comic satire as one young woman rebels against the feminine destiny. ======

Works Cited

Ardener, Edwin. "The 'Problem' Revisited." Perceiving Women. Ed. Shirley Ardener. London: Malaby, 1975. 19-27. Print. Atwood, Margaret. The Edible Woman. 1969. London: Virago, 1988. Print. Bartky, Sandra Lee. "Foucault, Femininity, and the Modernization of Patriarchal Power." Conboy 129-154. Print. Bloom, Harold. ed. Margaret Atwood. Modern Critical Views. Philadelphia: Chelsea, 2000. Print. Roy, Gabrielle. La Riviere sans repos. Montréal: Beauchemin, 1971. Print. Russo, Mary. "Female Grotesques: Carnival and Theory". Conboy 318-336. Print.

M. Jency Glory, II M.A. English ======Abstract “A Hungry man is an angry man”. Accordingly, the power of hunger makes all human beings to run in the same way that is in the goal of searching for food. Though the ambitions of everyone’s life vary, food has the magical power to join together in the one way. Many proverbs, religious texts, science and medicine exhibit the importance of food for the human body. It gives not only the energy but also the purpose of living. The ‘Holy Bible’ is one among the religious texts. Jesus Christ is the central part of this book. The part of Genesis deals the story of Jacob who gets many blessings from food. It depicts how lifeless life becomes the liveliest life due to the blessings of food. Jacob was the son of Isaac and Rebecca and had a twin brother named Esau. Jacob means “supplanter”. Due to his cunning, he gave some bean soup to his hunger brother. When the taste buds tasted the food which made by Jacob, he got the rights as the fist born son from his brother. Moreover, he obtained the whole-hearted blessings from his father through the delicious food. Thus, the food gives the meaning to the meaningless life of Jacob and the story reveals that each rice is the steeping stone of the blessings and prosperous life and prevents to waste the food.

Food is the source of human’s lives. It is the fundamental of life. Without food every living being in this world is nothing. In this modern society each and every one is running in different directions to achieve something. Some run to obtain their goal and some run to forget their bitter past. School students are running to get success in Examinations. College students are running behind in both love and search their own identity in the society. Unemployed run for their jobs and the employers run to catch the bus to go to their work. Parents are running to fulfil their children’s needs. Why then, the ripen old people though they have satisfied to complete their all duty, they are still running to search their golden memories.

The entire above runner’s speed will be broken when they get hungry. ‘A Hungry man is an angry man’. Accordingly, the power of hunger makes all of them to run in the same way that is searching for food. Though, their ambitions and running speed may vary, the hunger has the magical power to join them in one way.

Bible is divided into Old Testament and New Testament. Jesus Christ is the central part of the Holy Bible. The book is full of good morals and reveals the truth. If a book makes the man to lead a happy and truthful life, it must be considered as common for all. Likewise, those who are in broken- hearted and feeling lonely can be cured by the verses of the Bible. It gives full of hope and helps to come out from all worldly worries and makes to breathe peacefully. So, the Holy Bible does not belong to the Christianity. It belongs to those who search for their own self, searching for truth and peace.

The necessity of the food in daily life and how the food makes the meaningless life into the meaningful life is analysed through the story of the Bible. Genesis is the subdivision of the Old Testament, which deals with the story of Jacob and how he gets countless blessings through the food and how the food changes his lifeless life into the liveliest life.

There was a man named Isaac lived in Canaan along with his wife Rebecca and his two sons Esau and Jacob. They were twin brothers. Esau was elder than Jacob. Isaac got grace in the eyes of God due to his obedience to God. So, God blessed him abundantly and he became very rich in the country. “Isaac sowed seed in that land, and that year he harvested a hundred times as much as he had sown, because the Lord blessed him. He continued to prosper and became a very rich man.” (Genesis 26:12-13)

Esau, one of Isaac’s sons became a skilled hunter. Due to his passion of hunting, he was never in home. He led the outdoor life. But his youngest twin brother Jacob was contrary to him. He was very calm, and he loved to stay at home. As Isaac gave more importance to appetizing, he was captivated by what Esau had hunted and cooked. So, he devoted towards Esau rather than Jacob. In simultaneously, Rebecca loved Jacob due to him calm nature and stayed at home. Besides, he spent most of the time with his mother. While she was cooking, he used to help her. Through her, he learned cooking and also how to attract others by the homemade tasty foods. This cooking was the trump card to uplift his life finally.

After that, Isaac became old and feeble and also, he lost his sight. So, he wanted to give the blessings to his beloved son Esau what God gave to him. Furthermore, he wanted to eat delicate food stomach fully with satisfaction. Because of his weakness, he could never bless his son whole-heartedly. In order to his agony, he might be cursed instead of blessed.

He believed that food could be the best medicine to ease from his weak-ill. It portrays the truth, “Food is the good medicine”. As he wanted to bless his son whole- heartedly, he called Esau and asked him to bring toothsome foods which should prepared by his hands. This mentality of Isaac can be practised in this modern society. During the family occasions and marriages, the grand banquet is given to those who come to bless them. Because, if they eat with elatedness, they will bless the marriage couple whole-heartedly. It reveals the truth that food alone is the source of one’s blessed, fulfilled and happy life. It gives energy to the human’s body. Moreover, people get contentment in food only. From that contentment, it could be very happy to bless his son whole heartedly.

On account of Isaac’s desire, Esau took bow and arrows, moved into the forest. Rebecca was hearing while they were talking. So, she wanted to Jacob should get the blessings from his father. So, she made the plan to deceive Isaac. For that he would bless Jacob instead of Esau. She believed that she could spell bound Isaac by her rich and tempting food. She called Jacob and asked him to bring two fat young goats from the flock to cook for his father. But Jacob was very afraid to deceive his father. If Isaac found out his act of deceiving, he would get curse instead of blessings. But Rebecca strongly believed that she could prepare a nice and distinctive

Rebecca’s cooking based on mesmerizing Isaac. Here, Rebecca is the model figure for how the wife should be strong in cooking and how to get unconditional and everlasting love and affection from the husband through her spicy and mouth-watering dishes. It insists every woman know to about the value of the homemade cooking and it makes everyone to be aware of good for nothing foods such as Junk foods and Package food items and also it paints the close relationship between woman and food for her happy and romantic marriage life.

After that, she gave the best cloth of Esau to Jacob and asked him to put on and she put the skin of the goats on his arms. Because Esau was a hairy man. The skin of the goats made the outward appearance of Jacob as Esau’s. She gave him the well-done food along with the bread what she had baked. In this society, there are two necessary things to do to catch the heart of hungers that is the way of calling the guest and the way of serving. It definitely increases the taste of the food utmost whether it is good or bad. The aroma of food is not only lies on the food but also it lies in both. Accordingly, Jacob was very polite when he was calling his father for having the meal. As Jacob called, “I am your elder son Esau; I have done as you told me. Please sit up and eat some of the meat that I have brought you, so that you can give me your blessing”. (Genesis 27:19)

Isaac woke up from his bed and ate the food what Jacob had served. Consequently, the food was very yummy to the tongue of Isaac due to his serving. He ate as much as could. Finally, Jacob gave some wine to drink. Through the way of serving, Isaac got satisfied and fulfilled. As the reflection of his satisfaction, he kissed Jacob. Isaac got refreshment, fulfilment and rejoicing through this food. So, he blessed Jacob whole-heartedly. But Esau missed these blessings due to his outdoor life and ignorance of his rights of the first- born son. But, Jacob obtained the blessing of Isaac due to his indoor life with his mother and his obedience to his mother’s words.

So, Isaac blessed his son Jacob, The pleasant smell of my son is like the smell of a field which the Lord has blessed. May God give you dew from heaven and make your fields fertile! May he give you plenty of corn and wine! May nations be your servants, and may peoples bow down before you. May you rule over all relatives and may your mother’s descendants bow down before you. May those who curse you be cursed, and may those who bless you be blessed (Genesis 27:27-29)

Accordingly, Jacob became rich and became the father of the twelve clans in the end.

Thus, food gave the blessed life to the bareness life of Jacob. It gave valuable meaning for his living. The story of Jacob helps to realise the valueless gift of food which is not only enrich one’s body but also it paves the way for healthy and happy life and also it makes to know the precious value of every sweats and tears which is shed by the Agrarians. Furthermore, those who know the treasured and inestimable values of the food no dare to waste the food and it makes sense that each rice is the stepping stone for one’s blessed life. So, everyone should start to get on the blessing steps through having food on time with correct quantity. It will help to live the heaven life in the earth. Particularly, women who are the source of the others get energy; never take food at correct time. This factor leads every woman to suffer in joint paints and weakness at the young stage. Soon they get old and become ineligible to climb the blessing steps. These women must go and ask to the refugees about the real meaning of the food. The people those who are affected by natural calamities such as cyclone, earthquake, recently Kaja storm, etc., these people will say the real meaning of the food from their bitter experience.

Before they suffer these calamities, they may waste the food. They may not consider food as the main purpose of life. Their whole life will be woven around earning money. They have been running behind money like the running horse with snaffle in the game. Due to their money-mindedness love for one another has become frozen.

Some people may earn money from evil ways such as chain snatching, ATM hacking, etc. Without any compassion for others they do these acts of meanness. Some people might earn money through hardworking. Today, all want to settle in high posts with good salary. So, these people work hard to reach this position. Through their hard work they succeed in Exams like TNPSC, UPSC, SET, etc. Though they pass, some evildoers cross their ways and snatch these hard working people’s opportunity to get jobs through their corrupted money. At last, it is pathetic to say that all of their lives come into the road when they affected by the Natural disasters. Now, they are all take each other’s hands one and run to search their food for surviving. Due to these pathetic situations, many of them have been stretching their helping hands before them. Even students send their share from their pocket money. It depicts there is still moisture in every human’s heart. They are not being fully stone hearted. True love, compassion, helping tendency still live in this society. This bonding emphasis that Unity is Strength. So, everyone should come to realise that food is not the part of life, but it is the source of one’s blessed, fulfilled, happy and healthy life. Besides, the food must be prepared by own self without adding any synthetic spices and chemicals.

The Holy Bible. “Genesis 25-27”. Good News Edition: Today’s English Version. ======M. Jency Glory, II M.A. English Sarah Tucker College Tirunelveli-627117 [email protected]

Dr. V. Sangeetha and S. Gracejuliet, M.Phil. Candidate ======Food is an essential part of life. It plays an important role in maintaining proper health. It is basic need of human body. Healthy food increases life span. Food makes a connection between the good environment, nutrition and health. It improves one’s mental health. Some people are aware of this connection and able to understand the link between nutrition and mental illness. Mental health and stability are very significant factors in everyday life. Intake of food helps to grow and keep good health throughout life. Mental health, physical health and social health are important and associated with the life of an individual. Mental health determines the state of being healthy and happy in an individual. Most of the people live with mental illness as a result of their insufficient nutritious food. People with mental illness face many obstacles in their life. Poor economic condition also leads people to poor mental health. Hunger plays a major role in causing mental illness. Hunger happens due to lack of basic food with energy and nutrients. Psychologically, healthy food helps in developing a sound mental health whereas malnutrition leads a person into depression. Roald Dahl is a well-known writer of Children literature. He is creative and has a unique writing style. He teaches lessons through the characters of children. He attracts the reader’s attention by his writings. He uses many literary devices and figures of speech. His writing style is mixed with suspense and excitement. His literary works are bursting with examples and food imagery that connects with the character. He often viewed the world through food. Most of his works deals with food like The Big Friend Giant, Matilda and Charlie and the Chocolate Factory. He remains as the world’s number one story teller. Charlie and the Chocolate Factory is a story which teaches moral values, importance of food and chocolate. The readers of The London Times chose this book as the most popular book for children of all times. This book was adapted into a movie which was a big hit. Most of the readers voted Charlie and the Chocolate Factory as the most significant children’s book. Charlie Bucket is the protagonist of Charlie and the Chocolate Factory. His whole family lives together in a small wooden house which is situated on the edge of great town. The house is too small, and they feel uncomfortable. He is the only child of the desperate poor family.

======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. V. Sangeetha and S. Gracejuliet, M.Phil. Candidate Psychological Perception of Food in Roald Dahl’s Charlie and the Chocolate Factory 479 Charlie’s father Mr. Bucket is the only person in the family who has a job. His income is not enough for the big family. Healthy food and sleep lay the foundation for long term life. Healthy food can improve quality of sleep. Charlie’s grandparents drink cabbage soup for supper. They have not left their bed for years. They lack physical health because of their old age as well as malnutrition. If one wants a pleasant sleep one has to eat fruits, vegetables and proteins. The expenses spent for caring the four of grandparents on a single person’s income has forced the family into extreme poverty. This made Charlie’s family to feel depressed. Depression occurs due to stress. Stress is part of everyone’s life. It creates worries and pressure which spoils one’s health. It affects many people every day. Stress also affects both mental and physical health. Physical stress is due to thirst, hunger, lack of sleep, illness and lack of healthy food. This stress emotionally transforms into anger, grief and depression. This depression affects Charlie’s grandparents. Four of them, that is his father’s parents and his mother’s parents sleep in a single bed. They lack sound sleep and feel uncomfortable. They are so old and they are unable to earn money. Psychologically it is called as hypersomnia. According to psychologists: Hypersomnia is a symptom that may occur as a normal response to sleep deprivation, secondary to medicines or secondary to serious underlying brain pathology. It is also a common presenting symptom of many sleep disorders. A careful history of sleep habits, including the time spent in bed or trying to sleep elsewhere, bed mate, noise level, safety and interruptions, is imperative for diagnosing and treating sleeping disorders. (Kahn 178) In Charlie and the Chocolate Factory, it is described as “There were only two rooms in the place altogether and there was only one bed. The bed was given to four old grandparents because they were so old and tired” (5). This sentence clearly shows their depression and their deficiency of sleep promoting diet. Charlie’s father worked in a toothpaste factory. He worked for long hours in a day on a bench and screwed the little caps on to the top of the tubes of toothpaste. Even though he worked for long hours, he did not get extra money. He was unable to buy proper food for his family. They ate “bread and margarine for breakfast, boiled potatoes and cabbage for lunch, and cabbage soup for supper” (5). This food is not enough to promote health. Charlie is suffering from severe malnutrition. The human body needs a balanced amount of nutrition and energy. Malnutrition results in tiredness, loss of energy and poor growth in children. It results from a lack of food. Malnutrition is strongly associated with ill health. Malnutrition is also caused by poverty that affects Charlie too. “Charlie himself - went about from morning till night with a horrible empty feeling in their tummies” (6). Charlie grew so thinner. His face became white and pale, for the reason that of malnutrition. The place where his father worked had to close down. His father tried to get ======Language in India www.languageinindia.com ISSN 1930-2940 19:1 January 2019 Editors: Dr. V. Sangeetha, Dr. B. J. Geetha, Dr. K. Sindhu, Dr. S. Boopathi and Ms. S. Snekha Sri Food in Literature: Papers Presented in National Seminar on Food in Literature, 2019 Dr. V. Sangeetha and S. Gracejuliet, M.Phil. Candidate Psychological Perception of Food in Roald Dahl’s Charlie and the Chocolate Factory 480 another job but could not. As a result, food consumption was reduced as “Breakfast was a single slice of bread for each person now, and lunch was may be half a boiled potato” (46). This shows their desperate poverty and inadequate availability of food. Lack of food affects Charlie’s physical and mental health. Lack of adequate healthy food can damage a child’s ability to concentrate and perform well in school. Charlie also walks slowly to school as he is weak and hungry. He sat silently in the class room during the break hour. In the mornings, he left school, without having to run. He sat quietly in the class room during break, resting himself, while the others rushed out doors and threw snowballs and wrestled in the snow. Everything he did now, he did slowly and carefully, to prevent exhaustion. (49) The above lines evidently show the depression and ill health of Charlie. This malnutrition is caused due to insufficient nutrition. According to Mosby’s Medical Dictionary malnutrition is “any disorder of nutrition. It may result from an unbalanced, insufficient, or excessive diet or from the impaired absorption, assimilation or use of foods” (Cope 5). Chocolate plays a major role with the characters in the novel. Chocolate is one of the most popular foods all around the world. Chocolate is a healthy diet. It is good for one’s body. It helps the person to relax. When an individual is feeling sad, they may need something sweet like chocolate, because chocolate will create a pleasure feeling in the brain, as well as it stimulates the body. “Chocolate provides instant enjoyment and pleasure, and it also considered to be one of the favorite foods which are consumed during comfort eating, as well as being the most craved food” (Hetherington and Macdiarmid 233-246). Charlie loves chocolate very much. “The one thing he longed for more than anything else was. . . CHOCOLATE” (6). Every day he used to walk to school in the mornings. He stands and wonders about the different types of chocolate in the big shops. As he was poor, he was unable to eat the chocolate he liked. But once in a year, on his birthday, he gets to taste a bit of chocolate because the whole family had saved up their money and bought him chocolate. This shows his longing for food and his poor condition which caused him depression. Depression is a disorder associated with major symptoms such as increased sadness and anxiety, depressed mood and a loss of interest in pleasurable activities. Depression is more normally thought to be biochemical-based or emotionally-rooted. On the other hand, loss of nutrition can play a key role in the beginning as well as severity and duration of depression. Many of the easily noticeable food patterns that precede depression are the same as those that occur during depression. These may include poor appetite, skipping meals, and a dominant desire for sweet foods. Charlie’s depression is due to his desire for sweet food During his journey with great Wonka’s chocolate factory, Mr. Wonka observed that Charlie was starved. So Mr. Wonka picks up a large mug dips into the chocolate river and fills it with chocolate and hands over to Charlie. “It’ll do you good! You look starved to death!” (99). It

The Oxford English Dictionary. Edited by Catherine Soanes, The Oxford Press, 2011. ======Dr. V. Sangeetha Professor and Head Department of English Periyar University Salem-11 [email protected]

S. Gracejuliet, M.Phil. Department of English Periyar University Salem 11 [email protected]

S. Gangaiamaran and Dr. K. Sindhu ======Mahasweta Devi is one of the prominent writers and worked for the rights of the low class people, especially the tribal people. The characters of Mahasweta Devi are landless labourers, tribal people, and poor women, which are the prominent one in her writings. Mahasweta is the only one who describes the word counter, which means killing by police encounter and also description for the death of police torture, which are still happening in the society. The Hunt by Mahasweta Devi exposes of how the tribal people are closely living with the nature, which is providing each and everything for them, and can easily survive with forest and animals because nature is the world for them. The tribal people, who are the sons and daughters of the nature and they are still disturbed by the society. The tribal people, who feel for their actions and apologize for their ecology, because they are inseparable from nature and nature seems to be their mother.

Mahasweta Devi shares her thoughts and ideas on the tribal people through works and speaks of how they are living in the forest and how they are closely connected with the nature, because nature is the mother of them. Without nature, the people cannot survive in the world. Food of the nature is very healthy and can eradicate the diseases because food is the medicine. As the text lines will be an apt to discuss the above concept. “The Sobors will be forgiveness if they are forced to fell a tree: You are our friend. I do this because my wife doesn’t have any food, my son doesn’t have any food, my daughter starves. Before they killed an animal, they used to pray to the animals: the bird, the fish, the deer” (The Hunt ii).

But now, all the natural things are eradicating because of the modernization and urbanization and facing natural disasters. Mahasweta Devi gives more importance for the tribal people, who are the worshippers of nature, and also saviors of the nature. In The Hunt, she negotiates the difference between the ancient time and the modern time, which are changing from time to time due to globalization. The following lines will be an evidence to remember the above idea. “As long as the forests were there, the hunting tribes did not suffer so much, because the forests used to provide them with food, shelter, timber, hunting. But now that the forests are gone, the tribals are in dire distress” (The Hunt ii).

The tribal people are the bonded labourers due to the loss of land and also becoming slaves. In order to survive, they are suppressed by the land lords and could not get proper wages even for the food. So, they are forced to the critical situation of poverty by the land lords. No one is ready to help for them even from the government side also. Mahasweta Devi exactly points out the reasons for poverty and sufferings through her work. As the text lines will be exact for talking of those problems. “Nothing is done for them although so much money is allotted for them. They do not want money; they want facilities; they want to live the life of an honourable poor Indian, you might say. But they are denied everything” (The Hunt iii).

The Hunt written by Mahasweta Devi exposes not only the problems of tribal people but also the grief of writer because she is the crusader of the tribal people and sacrifices her life for them. Mahasweta describes that the tribal people are more civilized than others. The Hunt conveys that the tribal people are not against anything, but they could not live freely and facing lot of problems. So, Devi focuses her views to unite them, but not ready to accept her and ignored by the government. She speaks of her bitter experience from the government side through this work. When the people unite with others, they will share each and everything, including the food, because they all suffer together during the time of drought. The readers can know the reality of the government, which is never ready to accept the unity of the people. “In 1986, I formed the Adim Jati Aikya Parishad [ Tribal Unity Forum] in desperation. The Government is angry at this, at the uniting of the tribes. I have to hammer and hammer upon this” (The Hunt ix).

The Hunt deliberates that how the system condemns the tribal people as criminals and face all the problems because suppression and oppression are playing vital roles in the society. Mahasweta Devi longs for individual freedom, compassion, justice, and equality. In this world, there are lots of problems happening for various reasons, but they will not punish mostly and blame the tribal people for all the problems, because they are easily victims for the crime, and can blame them that they are suffering even for the food. As the text lines deliberate the truth of writer and can know the reason for demanding the justice. “All over the world. Do these tribes commit all these crimes? They are your easy victims, they are your prey, you hunt them. The system hunts them. And wants to brand them. The system which hunts them and uses as target is the criminal” (The Hunt x).

Through this work, Mahasweta Devi describes the fact of the country, which is facing much more injustices by the unbalanced system. The people can say India as a non-violent country but in reality, it is wild. She foresees individual rights and freedom is the only way to avoid violence killing, murdering, firing, and kidnapping. The following text lines will be exact

In The Hunt, Mahasweta Devi expresses that the pathetic condition of the children, who could not live with pleasure and they are starving and killing even for the food. The tribal children are not securable and suffering by the dominant society, because no one comes forward for them. They easily became slaves for the capitalist market, which mostly demands child from the tribal society. “In the capitalist market there is great demand for children, especially tribal children. You pay them little; you can starve them; you can kill them; no one will come for them” (The Hunt xv).

Mahasweta Devi speaks of the difference between men and women. The women could not survive due to inequality of the society, and they are suppressed by the men and also tortured for various problems. The women are easily victims for men, and also dominated by them. In The Hunt, Mahasweta reveals that the women could not live freely and oppressed by the men. When they go to work with men, they will not get proper wages, and tolerate the sufferings for their life and ready to work for the food. As the text lines will be clear to speak of the issues. “Money at home. Others will fell the trees, twelve annas daily for men, eight annas for women for trimming branches and carrying the pieced timber to the tracks. And a tiffin of cornmeal in the afternoon. Unbelievable! Salt and cayenne with the meal” (The Hunt 7).

In Rudali, Mahasweta Devi speaks of the same problem. When the lower caste women ready to work, they will get prober wage and also food for the works, because they are suffering by the upper caste. Due to poverty and lack of jobs, they will do any work for surviving in the society and could not overcome from all the sufferings. The upper caste provides food them, it is not for humanity but for their convincing only. So, the lower caste women accept for leading the life. Without food, they could not be alive in the society. Mahasweta Devi states:

Okay, five rupees each. Go, sit outside. And they’re to get rice as well. They’ll get wheat. Give them rice, Huzoor. Okay. And feed them well-they can’t mourn convincingly on the empty stomach. (Rudali 92)

Who wants a damn? Besides, her marriage is fixed. Where? A Muslim’s house. Dear God! Isn’t there a man in her tribe? Her choice. (The Hunt10)

Mahasweta Devi distinguishes the difference between low class and upper class, which are predominant in the society and will affect even for the food. The class difference is one of the reasons for inequality. So, they could not lead the life peacefully and the low caste people will depend upon the upper caste even for the food also. Article 14 states equality before the law when the tribal people get equality, they will not lose their land and they will not be bonded labours. They need not depend upon the upper caste and can get the food without problems. In the reality, the low class people are easily victims, especially women. They are compelling to mingle with them, including for physical relationship. So, they could not prevent themselves and facing such king of difficulties, because no one is ready to help them and will fight against the injustices. They can say that the people got the independence from the British, but in reality they are suffering for an individual freedom.

The readers can find out the fact through the writings of Mahasweta Devi. The readers can accept the above concept through the text lines. “Mary is indeed an eyeful, but it would be stupid to provoke the tribals and create a police case on her account. If Mary was willing, there would have been no problem. Mary is unwilling. Tehsildar must accept that” (The Hunt11). The writer shows that how Mary will be in danger of masters if she is not willing for them and she will face false case on her account. Then Tehsildar will accept the case because he is the master of Mary.

Through this work, the readers can easily identify that there is no protection for the tribal women, who could not lead their life peacefully with the tortures of upper caste, by whom the tribal women cannot do anything against them, because they can hush up anything and

Will you? Sure. I’ll give you clothes, jewels- Really? Everything.

Mary took a deep breath. Then said, Not today. Today I’m unclean (The Hunt13).

In The Hunt, Mahasweta deals with the social evils, which are inevitable in the world, especially for women, who can eradicate all the problems and also can protect themselves with the help of bravery. In the end of the work, Mary finally hunts the big beast, by whom she faces lot of problems. The big beast is none other than Tehsildar, who pursues her for his desire, and she hunts him for food, because nature provides so many things like fruits, vegetables, food, wood and so on. In the forest, they can get food easily and also can live with pleasure.

The women should be aware of the society, which will blame them, and the government must come forward to fulfill their fundamental needs in the proper way because there are lot of funds allotting for them. The women should get the education first, by which they will get all the rights and will be the bright future for them. This paper aims to liberate the tribal people from all the difficulties and helps to survive in the society with presence of nature. ======Works Cited

Devi, Mahasweta. Imaginary Maps. Trans. Gayatri Chakravorty Spivak. Thema Publication, 2015. ---. Rudali. Trans. Anjum Katyal. Seagull Books Publication, 1997. ======S. Gangaiamaran Dr. K. Sindhu Ph.D. Research Scholar Assistant Professor Periyar University [email protected] Salem [email protected]

In celebration of this culinary diversity, let us take a look at the sacred dietary practices from all over the world.

Hinduism The writer Rutvij Merchant interestingly defines Hindu as one who is an ardent seeker of Truth: “An Individual who strives to actively discern the existence of the objective Reality otherwise termed as God and attain Him if convinced of His existence, using means that are inherently subjective and dependent on the individual’s own proclivities, beliefs and values, is a Hindu”(Tharoor,44). Hinduism is a religious tradition that originated in the Indian subcontinent. Hinduism is often referred to as Sanatana Dharma by its practitioners, a Sanskrit phrase meaning “the eternal law”. Hinduism is the world’s oldest major religion that is still practised. Its earliest origins can be traced to the ancient Vedic civilisation. A conglomerate of diverse beliefs and traditions, Hinduism has no single founder. The countries with large Hindu populations include Bangladesh, Sri Lanka, Pakistan, Indonesia, Malaysia, Singapore, Mauritius, Fiji, Suriname, Guyana and Trinidad and Tobago.

Hindus advocate the practice of ahinsa (non-violence) and respect for all life because divinity is believed to permeate all beings, including plants and nonhuman animals. The term ahinsa appears in the Upanishads, the epic Mahabharata and ahinsa is the first of the five Yamas (vows of self- restraint) in Patanjali’s Yoga Sutras.

In accordance with, many Hindus embrace vegetarianism to respect higher forms of life. While vegetarianism is not a requirement, it is recommended for a sattvic (purifying) lifestyle. Estimates of the number of lacto vegetarians in India (include inhabitants of all religions) vary between 20 percent and 42 percent. The food habits vary with the community and region, for

No food is forbidden in ancient Hindu texts, but non- violence against all life is recommended. The oldest Hindu text, the Rig Veda, is often interpreted as denouncing the consumption of meat. Because of this, many Hindus prefer a vegetarian or vegan diet, and methods of food preparation that are not harmful to animals or to the environment.

Particularly important to the Hindu tradition is a food called ghee- a type of clarified butter. In Hindu culture, cows are sacred, and butter is the only animal fat that many Hindus will consume. Ghee is used in religious rituals, burned in sacred lamps. When the Vedic ritual of pouring ghee into fire is performed, it is a re-enactment of creation.

Buddhism Buddhism is the world’s fourth- largest religion with over 520 million followers, known as Buddhists. Buddhism encompasses a variety of traditions, beliefs and spiritual practices largely based on the teachings attributed to the Buddha and resulting interpreted philosophies. All Buddhist traditions share the goal of overcoming suffering and the cycle of death and rebirth, either through the attainment of Nirvana or through the path of Buddhahood. The historical figure referred to as the Buddha (whose life is known largely through legend) was born on the northern edge of the Ganges River basin, an area on the periphery of the ancient civilization of North India, in what is today southern Nepal. He is said to have lived for 80 years. His family name was Gautama (in Sanskrit) or Gotama (in Pali), and his given name was Siddhartha (Sanskrit: “he who achieves his aim”) or Siddhatta (in Pali).

No killing of any sentient being nor using animal products (milk, eggs, leather, feathers, etc. - similar to vegan) was permitted in Buddhism. Oddly, the cuisines of all the predominantly Buddhist populations feature meat. Alcohol and other intoxicants are forbidden because they may result in violations of others of the “Five Moral Precepts”: no killing, stealing, sexual misconduct, lying or partaking of intoxicants. Also intoxicants cloud the mind and interfere with the concentration needed to achieve enlightenment.

Onions, Garlic, Scallions, Chives and Leeks, “the five pungent spices” are forbidden for some sects (China, Vietnam) for pretty much the same reason as in Hinduism, they're said to lead to anger (raw) and passion (cooked), but the Buddhists add that their odours repel gods and attract hungry ghosts and demons.

Sikhism Sikhism (Sikhi, from Sikh, meaning a “disciple”, “seeker”, or “learner”), is a monotheistic Indian religion that originated in the Punjab region in the northern part of the Indian subcontinent around the end of the 15th century. It is one of the youngest of the major world religions, and the world's fifth-largest organized religion, as well as being the world's ninth-largest overall religion. The fundamental beliefs of Sikhism, articulated in the sacred scripture Guru Granth Sahib. Intoxication: Consumption of alcohol, non-medicinal drugs, tobacco, and other intoxicants is forbidden in Sikhism according to the “Sikh Rahit Maryada”.

Christianity Christianity is a monotheistic religion centred on the life and teachings of Jesus of Nazareth as depicted in the New Testament. Christianity teaches that Jesus is the Son of God and the Messiah prophesied in the Old Testament, and that the New Testament records the Gospel that was revealed by Jesus.

Christianity began as a sect within Judaism and includes the Hebrew Bible (known to Christians as the Old Testament) as well as the New Testament as its canonical scriptures. Like Judaism and Islam, Christianity is classified as an Abrahamic religion.

The Seven Laws of Noah often referred to as the Noahide Laws, are a set of seven moral imperatives which, according to the Talmud, were given by God to Noah as a binding set of laws for all mankind. According to Judaism any non- Jew who lives according to these laws is regarded as a Righteous Gentile and is assured of a place in the world to come (Olam Haba), the Jewish concept of heaven.

One of the seven laws given by God to Noah includes: “Prohibition of cruelty to animals: Do not eat flesh taken from an animal while it is still alive. The Talmud states that the instruction to not eat “flesh with the life” was given to Noah, and that Adam and Eve had already received six other

Laws and customs regarding food vary widely between different Christian denominations, with many groups observing no dietary restrictions at all. In early Christianity, meat and diary products were avoided during certain times of the year, but today, the most well- known and holiest dietary practice is the consumption of bread and wine- sometimes replaced by grape juice- during Holy Communion in the Protestant tradition or the Eucharist, in the Catholic tradition. The symbolism of bread and wine began in Christ’s time, when these were very common foods.

Judaism In Judaism, foods are divided into two groups- kosher, which is allowed, and treif, which is forbidden. According to the Tora, only animals which chew and have cloven hooves are permitted for eating, and four animals are expressly forbidden as food- the hare, camel, hyrax, and pig. Also forbidden are insects and reptiles. In addition to this, even kosher animals must be slaughtered using a specific process for the meat to be considered acceptable for use by the Jewish people. Meat and dairy products may not be eaten together, and must be kept separate. Interestingly, utensils, plates, bowls, and even sinks and dishwashers can inherit a “meat” or “dairy” status through prolonged contact with either type of food. All plant- based foods are kosher except for wine and other grape products produced by non- Jews.

Torah The Torah is the first part of the Jewish bible. It is the central and most important document of Judaism and has been used by Jews through the ages. Torah refers to the five books of Moses which are known in Hebrew as Chameesha Choomshey Torah. These are: Bresheit (Genesis), Shemot (Exodus), Vayicra (Leviticus), Bamidbar (Numbers), and Devarim (Deuteronomy). Jews believe that God dictated the Torah to Moses on Mount Sinai 50 days after their exodus from Egyptian slavery.

Rabbinic tradition holds that Moses learned the whole Torah while he lived on Mount Sinai for 40 days and nights and both the oral and the written Torah were transmitted in parallel with each other. Where the Torah leaves words and concepts undefined, and mentions procedures without explanation or instructions, the reader is required to seek out the missing details from supplemental sources known as the oral law or oral Torah. One of the Torah’s most prominent commandments needing further explanation is:

Kashrut: A young goat may not be boiled in its mother’s milk. In addition to numerous other problems with understanding the ambiguous nature of this law, they are provided by the oral tradition. This is particularly relevant to this law, as the Hebrew word for milk is identical to the word for animal fat when vowels are absent. Without the oral tradition, it is not known whether the violation is in mixing meat with milk or with fat.

As in Judaism, the eating of pork is prohibited, and consumption of alcohol is forbidden in Islam. Meat must be slaughtered according to an approved ritual or else it is not halal. The Five Pillars of Islam are five practices essential to Sunni Islam which include: Sawm, or fasting during the month of Ramadan. Muslims must not eat or drink (among other things) from dawn to dusk during this month, and must be mindful of other sins. The fast is to encourage a feeling of nearness to God, and during it Muslims should express their gratitude for and dependence on him, atone for their past sins, and think of the needy. Sawm is not obligatory for several groups for whom it would constitute an undue burden. For others, flexibility is allowed depending on circumstances, but missed fasts usually must be made up quickly.

Many practices fall in the category of adab, or Islamic etiquette. This includes greeting others with “as- salamu- alaykum” (“peace be unto you”), saying bismillah (“in the name of God”) before meals, and using only the right hand for eating and drinking. Muslims, like Jews, are restricted in their diet, and prohibited foods include pig products, blood, carrion, and alcohol.

The Qur’an forbids meats from animals which die of natural causes, the blood and meat of pigs, and animals that have been dedicated to idols, or to any deity other than Allah. All meat must be properly prepared in order for it to be halal. The animal must not suffer, and must not see the blade used in the process. It must also be slaughtered while speaking the name of Allah. All intoxicating drink is prohibited under Islamic dietary law. Despite these regulations, Muslims are permitted to eat any food in times of necessity such as if they are starving.

While the dietary practices of different religions vary, and the rationale for each practice is based upon different texts, there is also much commonality. The practice of fasting is almost universal across religious groups, and most regard it as a mechanism to discipline the followers in a humbling way for spiritual growth. ======Works Cited

Tharoor, Shashi. Why I Am A Hindu. Aleph Book Company: India. Print. 2018. Dr. Trivedi, Priya Ranjan. World Religions. Text Book Promotion Society Of India: New Delhi. Print. 2016.