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Food As Intangible Cultural Heritage the Česnica Among Lingvistika FOOD AS INTANGIBLE CULTURAL HERITAGE — * THE ČESNICA AMONG S ERBS IN R OMANIA Svetlana Ćirković The UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage (UNESCO 2003) ** shift- ed the focus away from material culture to living cultural practice and events that form the foundation of group identity and collective memory. “The ‘intangible cultural heritage’ means the practices, rep- resentations, expressions, knowledge, skills—along with the associated instruments, objects, artefacts and cultural spaces—that communities, groups and, in some cases, individuals, recognize as part of their cultural heritage. This intangible cultural heritage, transmitted from generation to generation, is constantly recreated by communities and groups in response to their environment, their interaction with nature and their history, and provides them with a sense of identity and continuity, thus promoting re- spect for cultural diversity and human creativity”. UNESCO’s list of the elements of intangible that these countries began to develop an inven- cultural heritage attracted worldwide attention tory of culinary practices, which also constructs and the number of candidates for inclusion has a systematic narrative about them (Di Giovine, increased. Brulotte 2014: 13). Food appeared for the ^ rst time on UNES- Heritage cuisine is becoming a subject of re- CO’s world heritage list of world heritage in 2010 search for many anthropologists who point out with two culinary practices and one product: the that it is a dominant feature even in remote, French gastronomic meal, traditional Mexican impoverished regions, connecting individuals cuisine—ancestral, ongoing community culture, through time and place with the discourse of the Michoacan paradigm 1—and gingerbread cra heritage. 2 Anthropologist Michael A. Di Giovine from Northern Croatia. e Mediterranean diet believes that traditional cuisine, like other forms has been included on the List for 2013. Susan of heritage, gives the impression of “preserving Terrio believes that UNESCO’s List poses central tradition” which must be protected from the tran- questions concerning the policy of culture and sience of time, particularly in situations where it authenticity of heritage (Terrio 2014: 176). With faces modernisation and risk to the integrity of the rati^ cation of UNESCO’s Convention in the the ethnic group. 3 When the objective is to pass member countries of Latin America and West- 2 Psyche Williams-Forson believes that food maintains group ern Europe, food became a key factor of intan- cohesion, binding individuals to a group, and that it not only gible culture as well as of tourist imagination, so connects members of distant or close communities but also indi- viduals through time and place (Williams-Forson 2014: 100). 1 On Mexican pre-Hispanic cuisine as an element of intangi- 3 A group of Spanish anthropologists sees food as an instru- ble cultural heritage on UNESCO’s list, see more in: Brulotte, ment of social di~ erentiation and identity building (Garcia- Starkman 2014. -Fuentes, Guàrdia Bassols i Oyón Bañales 2014: 159). 30 it on to future generations, traditional cuisine is graphic and linguistic aspects of food, culinary frequently de^ ned in opposition to new and mod- practices, traditional cuisine and its elements, ern cuisine (Di Giovine 2014: 77). e same au- along with their accompanying knowledge and thor believes that traditional cuisine is important skills. With no ambition to protect food as an for the revitalisation of small communities (Di intangible cultural heritage, both the individual Lingvistika Giovine 2014: 88–89). Eva Leticia Brito Benitez papers and the collection as a whole provide a ba- and Heajoo Chung see the preservation of tradi- sis for further research in this area, and also for tional preparation of ritual foods—a segment of the possible separation of elements of intangible posthumous rituals in the Mexican Maya commu- cultural heritage from the culinary ^ eld and the nity—as a form of “cultural resistance” by which national cuisine. 5 one community distinguishes itself from another, However, the Centre for the Intangible Cultur- following a tradition passed on from generation al Heritage of Serbia 6 has listed three traditional to generation for four centuries (Benitez, Chung specialty-type meals together with the requisite 2015: 82). knowledge for their preparation, which the com- “Reinventing food”, as Christina Grasseni points mittee that decides on inclusion in the register out, rests on a new understanding of the culture deems worth protecting on the list of Serbia’s in- of taste and on the idea of typicality which im- tangible cultural heritage. ese are: belmuž , “the plies close-knit connections between local prod- ritual and daily meal of Balkan cattle-breeders, ucts and the surrounding region. Local products prepared from young sheep’s cheese and maize which have acquired the status of “typical food q our. It represents a unique heritage of the cat- items” become desirable goods, consumed be- tle-breeding communities of eastern Serbia and cause of their supposed origin. e result is that is part of the social customs, rituals and festive local food is presented as the mark of a particular events taking place around Knjaževac, Svrljig, area at festivals and in the media presentation of Sokobanja, Zaječar and Niš”; 7 pirotski kačkavalj, certain regions, thereby also directing attention “a traditional product made from sheep’s milk in to the local identity (Grasseni 2014: 55–56). e the Stara Planina area”; 8 and pazarska mantija , sale of local culinary products and the media rep- “a traditional specialty whose preparation requires resentation of culinary practices with reference to much e~ ort and time, typically consisting of small tradition is how this segment becomes included cubes of ^ lo pastry ^ lled with minced meat, onion in the tourist resources of a community and are and pepper”. 9 By including traditional specialties called “edible souvenirs” (Di Giovine 2014: 85). in the list of elements of Serbia’s intangible cul- Serbian academics do not approach food or tural heritage, recognition is accorded to food, culinary knowledge and skills in order to register culinary knowledge and skills, a model is formed this segment and protect the intangible cultur- for their protection and conditions set in place for al heritage. Conventional ethnographic research scholars to consider the relevance of their ^ eld only broaches the topic as a registered element research and the engagement of local institutions of the subject culture or community, and so it is in identifying elements of the intangible cultural included in standard ethnographic descriptions of heritage. the community or region. As this work is based on ^ eld research among e culture of nutrition, however, is a subject the Serbian communities in one part of Romania which rallies ethnologists and linguists in Serbia; (Arad County), especially traditional culture, and their articles are to be found in a collection enti- the identi^ cation of those elements that are part tled Ritual Practice—“In Words about Food”. On of the living tradition, we must also say something material from the Serbian speeches of Vojvodina, ed. So^ ja Miloradović (2014). e result of ^ eld Serbia—Aleksandra Terzić, Željko Bjeljac, Nevena Ćurčić research is part of a project called Culture of Diet (Terzić, Bjeljac and Ćurčić 2015). 5 A collection of papers on culinary practice in the Balkans through Ritual Practice: e Linguistic and Eth- was published in Berlin in 2015: Culinaria Balcanica (Kahl, nological Aspect; 4 the articles focus on the ethno- Kreuter and Vogel eds., 2015) 6 http://nkns.rs/cyr 4 is was a Matica Srpska project; for the period 2009-2012, 7 http://nkns.rs/cyr/popis-nkns/belmuzh it was ^ nanced by the Serbian Ministry of Education, Science 8 http://nkns.rs/cyr/popis-nkns/izrada-pirotskog-kachkavalja and Technological Development. Culinary practice, as a new 9 http://nkns.rs/cyr/popis-nkns/pazarske-mantije-tradicio- Serbian brand, was addressed by a group of researchers from nalni-nachin-pripreme 31 about the principles of protecting and preserving intangible cul- * The study is the result of a project entitled Lingvistika tural heritage in the Republic of Romania. e Ministry of Culture Language, Folklore, Migrations in the Balkans and Natural Heritage (Ministerul culturii, cultelor şi patrimoniului (no. 178010) of the Institute for Balkan Studies naţional, România), in a decree “Ordinul 2236” of 12 April 2008, of the Serbian Academy of Sciences and Arts (SASA), entirely 5 nanced by the Ministry laid down the ground rules for the National Committee for the of Education, Science and Technological Preservation of Intangible Cultural Heritage (Comisia Naţională Development of the Republic of Serbia. pentru Salvgardarea Patrimoniului Cultural Imaterial). e experts composing this body were appointed from the ranks of academic ** http://www.unesco.org/culture/ich/en/ research, higher education and museums. Its aim is to identify ar- convention eas for inclusion in the assets of the intangible heritage. In view of Introductory picture: the diversity and complexity of traditional culture, which covers Turnu, panorama of the village, 2013, source: all spheres of human life and its relation to the environment, it was Digital Archive of the Institute for Balkan Studies decided to divide the repertoire of intangible cultural heritage into SASA, photo by Svetlana Ćirković
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