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good morning. Everyone. My name is Elizabeth, and I'm here today to talk to you about results from our research into the role of subjective Noam attitudes and cultural preferences. In choosing organic food items.

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we have conducted 2 case studies in urban and rural high schools in Austria

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to look specifically at how teenagers choose organic food items

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in my presentation today, I will be mainly focusing on our results. And if you are interested I can explain to you more about our research model and the methodology integrated details. At the end of ourization

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there has been a trend towards organic food consumption since the 1,900 ninetys in the European Union, and indeed worldwide.

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And we know from research that our concerns over personal family health are stronger indicators than altruistic concerns or concerns for the environment. When we want to predict self-appropriate shopping behavior for organic food.

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and if we want to predict the development of the organic food sector, we must invariably turn our attention towards teenagers and children. While financial means of teenagers or high school students are limited.

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they are still part of their parents household, and they rely on pocket money and occasional jobs.

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However, they are the consumers of organic food tomorrow, and as any parent in the room delivery and my family is no exception. Children and teenagers are already influencing what families are buying.

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but we know very little about the linkages between their subjective norms, their attitudes and cultural preferences. When purchasing a food of organic food items. And with our case studies, we hope to shade some light into this.

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The objective today is to compare our 2 case studies to contribute to a better understanding of adolescent's self-reported shopping behavior.

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We will be identifying some cultural preferences

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in urban and rural Austria. We'll explore relationships between social, demographic characteristics, cultural preferences with attitudes and subjective norm. And then we'll determine how all these elements have an influence on the cell for poly shopping behavior.

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This is our research model. And I just be very brief. I will paste our research on the theory of that behavior by it took Eisen.

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And we'll extend the basic model of is and with cultural preferences and social demographic characteristics.

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As I've already said, we have conducted 2 case studies, one in Vienna, in urban Austria, and one in rural Austria.

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We do not claim that that this is representative for Austria, and we are here that, due to the time gap, we cannot directly compare those 2 studies. Nevertheless, you want to look at both studies simultaneously, and look at what is the same? What are differences as indicators of social change?

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The questionnaire is made up of social, demographic characteristics, them cultural preferences and subjective Nuam, where we ask our students

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how much they value the opinion of the Fara Tamara siblings and friends, school friends and teachers.

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and how they think that these people are evaluating organic food at times, and they have calculated an indicator.

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They also ask them about the attitudes towards organic food items, the knowledge of labels and terms in the self-reported shopping behavior.

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We've used this business for analysis.

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and in my presentation I will focus only on significant results. At the most important results.

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We use factor analysis to reduce a list of leisure activities into what we call cultural preferences. In our first sample, we used 17 leisure activities, and later on we introduced 3 more leisure activities. One was social media to account for changes in communication.

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and the other 2 are particularities of rural areas of the membership of all, and terrify, abrogate and and membership in associations. Both of them are well documented for rural Austria, and the importance.

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if we not compare our 2 samples, we find that cultural preferences are relatively consistent between urban and rural areas, and they are consistent also over time.

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There's 4 distinct cultural patterns, namely, health classic party and social and digital. And in the rural sample we find in addition a pattern that we've called community

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classic and health are the 2 most important cultural patterns with classic being predominant in the urban setting

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and health in the rural setting, and that the classic pattern.

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the teenagers prefer classical music books in theater, and another, health patterns are there.

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The factors that are loading our health nutrition and environmental concerns.

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The third cultural pattern is party and social in both urban and rural settings.

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But these are factors like this, copari cinema going out, and the like.

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And the next pattern is digital again consistent between urban and rural areas

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where teenagers prefer computer games, video games, magazines and comics.

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Television are loaded in the earlier setting in urban areas.

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Later on, I didn't load anymore. And I think that's in line with the overall decline of television, while younger kids are more and more watching on demand through Youtube and Netflix.

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the community, the factors in rural areas that are loading sports and then associations in fabric. It's the new factors that we had included.

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With exception of the cultural preference for health. These 2 see gender differences across all of the cultural patterns.

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and they are consistent between urban and rural areas, girls are more likely to prefer classic and parisocial, while the boys are more likely to prefer digital. And in rural areas, also community activities.

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There is no real surprise here. This is what we would have expected.

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So there's a lot of intonation on this slide. and I'll try to cr it on

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high school students with a preference for classical or health patterns. They report higher levels of subjective norm of the family mother, father, and siblings as compared to students that have a preference for party and social, but digital, and

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that is consistent between you and in rural areas. If you look at health in particular, we see a very strong embedded in primary socialization.

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Maybe we now look at this objective norm of secondary association, the friends, classmate, and teachers. The picture is less clear

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in rural areas, we do find that students with a preference for classic and health.

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they put much higher levels of subjective norm compared to the urban counterparts.

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and the opposite is true for a party and social.

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Well, it's modern urban high school students that report significantly higher subjective norms of friends, classmates in teachers.

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urban students with a preference for digital report. the economic of influence, better school friends. And of course, students with preference for digital have a big normative influence of their teachers.

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attitudes and self-reported shopping behavior is also influenced by cultural patterns.

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What we see here is that health and classic activities across urban and rural are more likely to have a positive attitude. And they also report higher levels of shopping, the area

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and digital kids in urban areas. Particular report, a negative attitude and less shopping.

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So in rural areas we find that the attitude towards organic food items is significantly higher

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and more favorable than in urban areas, and they again find that girls have a more positive attitude than boys.

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both in the urban and rural areas.

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This is particularly interesting, because

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when we now look at shopping behavior, we find that in urban areas, kids, the poor high levels of shopping behavior. It's again, the girls are kept report high levels in both rural and the.

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and at first it seems to be contradictory by the rural kids. I have a more positive attitude, but then it's the urban kids. They shop more.

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And we think that what is considered good and healthy food

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in rural areas is quite often the food that people can shop directly at the farm's gate and in the farms market, and that food is much more readily available

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versus in urban areas. If you want to buy good and healthy food, you much more rely on supermarkets and

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distinction of this food is all from the organic level.

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We have found stronger relations between subjective norm of the family, Marafa and siblings with attitude and behavior, especially in rural areas.

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the subjective number of secondary socialization bits. Again, friends, classmate, and teachers have a much weaker correlation with attitude and dropping behavior

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in rural areas, and with exception of friends, is absent in urban areas.

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Interestingly subjective Norman knowledge

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are not very strongly related.

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Interesting. Again, that knowledge does not have an influence on dropping behavior in.

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They have an areas.

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and, as we would expect, a positive attitude towards organic food items has a very strong, positive correlation with the quality shopping behavior. And again, this is in rural areas.

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So what have you learned from our study. When we have gained insight into the cultural patterns of high school students.

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we have confirmed that primary socialization across urban and rural areas is very important in the formation of attitudes and behavior compared to secondary socialization that happens in schools and by Ps and teachers.

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This we found very interesting because there's a lot of discussion of my but peer pressure

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in particular for teenagers. But we find that when it comes to food it's still the family and primary socialization.

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That's that's important. And we therefore emphasize the importance of family units as incubators, as such as incubators of social change at the micro level.

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we find that subjective norm is related to students, attitudes, knowledge and behavior, especially in rural areas.

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And we also found that the inclusion of cultural patterns and demographic variables has improved the predictability of our overhaul research.

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which is based on the theory of planned behavior.

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Of course it would not be interesting to repeat the survey after Covid, to see if there have been any changes in what the changes are, and to come back. The comparison study between and in rural areas

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to be in a better position to Cooper those

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resides. and with that I thank you

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for your attention, and looking forward to discussion.

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Well, it was more than in time.

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Very good.

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and I would like to sample the question afterward, because we have 3 other presentations coming up right now and digitally.

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and I would like to ask.

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So can I just go out of the presentation, or what

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that would be here? So this here destruction?

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Okay? Because I would like to quickly introduce and say hello to Jason Kim, who will be our next presenter. Thank you for being here and joining us. How? What's the time

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in place where you are right now.

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YISAG KIM: in Korea is on 949. So it's on on you, on our cap.

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Okay, that's fine. Then not in the middle of the night. Great that you're here with us, and you can share your presentation.

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YISAG KIM: Sure.

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Okay, that looks good. So then

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the words are yours.

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Yeah.

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YISAG KIM: Okay. Well, good morning. Distinguished members of the Isa Conference. My name is is a team, and I am in master program at University Korea.

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YISAG KIM: I would like to begin by expressing my change of gratitude for the opportunity to stand before you today.

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YISAG KIM: So my original title was colleges to the choice of dining as symbolic capital in Korea. But the further I have gone into the research, it become more

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YISAG KIM: detail and different. So in consultation with my autobiography, I have this side to present.

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YISAG KIM: I'll talk on a different topic than the. But it related with my previous research that I submitted. So thank you for your understanding. So the title is the Through the image conception and the staff presentations we Instagram, focusing on the courses to in Korea.

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YISAG KIM: so research background that young authors use Instagram to easily express their taste, interest, and food reviews by taking photos and videos. This food consumption has coined the term Food Instagram.

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YISAG KIM: This is the characteristic of the younger generation that uses food as an image, concern and symbolizes it.

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YISAG KIM: So so. and it means that

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YISAG KIM: the younger generation we contextualize it existing food images. So the act of choosing food for conception is on identity defining act.

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YISAG KIM: And it is your way for those who consumed food to express their cultural, social, and personal identities. Conception is not on now understood as a process of self creation, and individuals culturally create or define themselves through the port

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YISAG KIM: and use of goods

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YISAG KIM: as as as a smartphone has have become common price. Young customers also focus on consuming food images in addition to directly consuming food by taking portal and sharing their own.

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YISAG KIM: So why? Instagram, that in 2,022 that 91.2%,

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YISAG KIM: all

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YISAG KIM: all people in their twenties use installing in Korea

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YISAG KIM: compared to the 41% for Facebook and 24 for Twitter, compared to other social media Instagram which dominate by visual images such as photos and videos. But it. It is a visual social media in the form of taking photos or videos and sharing them with others with whom who you have a relationship online. So Instagram users

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YISAG KIM: display for the image and view other food images. And in the process Instagram users form a productive identity to mutual recognition among users. In the same way the full sovereign sends out letter that invites friend, you know, rude sense into their daily lives.

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YISAG KIM: So you know, by the

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YISAG KIM: among Ji call, and you and you don't try and help your choice. Their food concern is us as a tool for socialization and interaction within the younger generation compared to the meteorite generation to form a identity. They also report. They

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YISAG KIM: today's young people tend to be upwardly mobile in their consumption of food and are forming their own culture through image consumption and sharing.

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YISAG KIM: So here's my research chest, and that how to college student in Korea use food images on Instagram for self representation and you for impression management. So my theoretical background, use the login of month

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YISAG KIM: according to him, that the self is your product of interactions with apart from us. For an audience in general, the voluntary disclosure of information about one's out to other is called self presentation, and the individual purchase the object and context of the interaction, and manipulate the self resolution to elevate the Dj. To response, which is called the impression management.

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YISAG KIM: The reason why those 35 presentation and impression management in the online world has become important is that the online world is no longer about sure, but has become a major everyday live go from up. But the impression management as your team, effort or team is your group of the individuals who call pride with each other in the conference over a single routine which can be thought of as a theore company sharing the same stage

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YISAG KIM: in social media spaces. Individuals encounter people from multi-food teams at the same time. So in just one Instagram account, that team

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YISAG KIM: original teams what that were separated in the real world. So it's it's family friends, classmate and work colleagues. It's just at the same time on the same stage in the Sna space.

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YISAG KIM: So it complicates that presentation and impression management. So here's my research subject and method, that

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YISAG KIM:  I I to be a research subject.

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YISAG KIM: I chose those 3 ones, and then I use the internal method.

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YISAG KIM: the in-depth interview, and I of the 14 people.

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YISAG KIM: for on the great student one. So here's my characters of research subject. So the energy is that the first one that private accounts

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YISAG KIM: separating team boundaries with impression, management. So poverty and private account that

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YISAG KIM: private accounts we call this creation, then probably account this, or out people to unload more casual food image, wise setting boundaries with their close soccer over that, could it tenses, whereas a public account might feature specialty, foods

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YISAG KIM: or private or count might showcase everyday food for intimate, intimate audience. Sharing oral food image can be, reflect fully

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YISAG KIM: on one's profile and become a burden additionally, additionally sharing everyday food can make the onloader feel uncomfortable. If a strange stranger, is it?

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YISAG KIM: This characteristic is even more pronounced it for multi-fual account. Instagram is your SMS that are us for multi-free network staff multiple accounts allow for a parallel public and private account which create a sense of team boundaries. It can be seen as a way of deciding who to present to whom.

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YISAG KIM: through multi for account, you can maximize the effect of impression management by separating the identity of the account and the boundaries of the team.

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YISAG KIM: And

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YISAG KIM: feed is your place where impression measurement happens in war, because we think of them as a way to express our identity once and for all.

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YISAG KIM: So if you don't identify as your food lover.

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YISAG KIM: you will not post the features of food in your feed. you will post features.

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YISAG KIM: pictures of food in stories that deciphered at 24 h. The feed is your semi permanent part of your profile, and it's the first thing people see when they look at your profile. So it's a place where so full known routine posts are made to secure your identity and showcase who you most want to speech seen by others.

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YISAG KIM: Kira, you can post that

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YISAG KIM: left one. She identifies herself as a travel lover, including the food in travel 2

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YISAG KIM: and right on she identities

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YISAG KIM: identifies herself as a musical and travel level for not including food. So she

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YISAG KIM: didn't. She haven't forwarded food emails in her account.

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YISAG KIM: And so next one that is hashtag, that if you write a specific word after the hash

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YISAG KIM: you can collect and categorize posts about that work.

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YISAG KIM: it is your tag, that's all to group related content in Ss, or this. they have users find content on topics. They are interested in

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YISAG KIM: the hash tag. A full structure is especially popular for food, however.

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YISAG KIM: like the for my interview in Korea, that many restaurants, as for hashtag food reviews as your way to promote themselves to the customer, which they see as your violation of their profile identity.

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YISAG KIM: and either don't post. So the research, the interview don't post them or post

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YISAG KIM: the features and delete them quickly.

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YISAG KIM: The more you valued your own profile, then the more likely you are to behave this way. So

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YISAG KIM: the last one is the example of the restaurant case. And right one is that I just brought the full Instagram

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YISAG KIM: and the next one they said

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YISAG KIM: the tag that when it comes to posting food images, tags, play a major role in many cases, or tag is your link to the account of a person who is also in the food image texts can be shared via we grab by onloading them to each other's account.

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YISAG KIM: These posters not only increase the bond with the tag people, but also show and give room for the third parties to see it

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YISAG KIM: and give feedback in the form of likes or GM. Food images can also solve as your easy way for

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YISAG KIM: these text to avoid the fling of face to the name of face in the picture.

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YISAG KIM: In this way food image, it can be used to displace the social capital to properly so left to one is that they post food with tag

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YISAG KIM: the account name to display the social capital. No, including the face or people. And the right one is that using DM. And likes, they communicate about the posted food email.

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YISAG KIM: And however, but the displays through food image can also lead to filling.

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YISAG KIM: or of the related deprivation and exhaustion for some people it can also info a sense of related deprivation from watching others conceptional fit food images.

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YISAG KIM: This is because others also do in expression management. They are for the image conception to showcase their own elements.

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YISAG KIM: especially for college students who are unable to participate in face to face activities at university, due to COVID-19

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YISAG KIM: social capital, to the the food image. Social media had all great per. In fact, if the concept of food image is is not only on economic shelf.

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YISAG KIM: but also a display of social capital in my list or email lead to a decrease in the happiness of college students on the interpersonal level.

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YISAG KIM: So I, they study, analyze the qualitative data from in-depth interview

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YISAG KIM: with 14 to 10,

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YISAG KIM: and of finding the far, of the 5 5 thing.

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YISAG KIM: so suffrage of the fourth, one and second, one third, 1, 4, 7 and fifth one.

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YISAG KIM: and about the discussion that it has the limitation that

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YISAG KIM: this study suggests that the use of food imagery on social media in the digital way is to be for the export.

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YISAG KIM: But

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YISAG KIM: this study is limited by subject and characteristic, or but one of the subject to our colleges.

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YISAG KIM: So one only wants to. That's our is from the lake, you know, area. But like other 13 you know, college doesn't in the mess metropolitan area. So it has the limitation about it, and then

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YISAG KIM: one of the and others the limitation that as this study is limited to the qualitative research, so I think that a quantitative study of on the food image. Constraint is needed as a faro.

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YISAG KIM: and then, furthermore, the follow up study. Should it, for the relationship between food, image, constraint and college students and their happiness.

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YISAG KIM: So here's my left for us, and then thank you for listening.

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YISAG KIM: And so

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YISAG KIM: I would like to express my deepest gr to the conference and the organizing committed for giving me the opportunity to share my research

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YISAG KIM: today. So thank you for it.

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Hello, G. Sunken. Thank you so much for your presentation, and and for sharing you details and findings from your master thesis.

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I will collect the questions from for your presentation later. So please stay with us.

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and I would like to hand over now to Tina Battle myth, which is actually here with us, and which is wonderful, because we thought we would only have a pre-recorded presentation. But

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she's with us, and I will hand the words to you, Gina. The floors yours.

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Tina Bartelmeß: Thank you very much. I hope you can hear me and see my slides. Yeah, my name is

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Tina Bartelmeß: great. It's so. My name is Tina Batham. I'm a junior professor of Food Sociology from the University of Byroid, in Germany. It's actually 3 am. In the morning. here right now.

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Tina Bartelmeß: And I want to take this opportunity to present a study to you today, and which I conducted together with milk, and we investigated the German language. Trita hashtag. I'm poor

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Tina Bartelmeß: in order to shed light on how food poverty is discussed in this hashtag. Or I,

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Tina Bartelmeß: I want to start with the question of what we currently observe regarding food, poverty in Germany

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Tina Bartelmeß: and in Germany, we mainly perceive what can be seen here in the picture, and this picture shows an unusually long line of waiting guests in front of a food bank.

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Tina Bartelmeß: So we see that apparently the income of many people in Germany is not enough to beat themselves independently. and received that that number of those people

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Tina Bartelmeß: who find themselves in this situation is growing.

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Tina Bartelmeß: And if we we for now, to theoretical discussions on poverty, we mainly see the so-called material side of food. Poverty.

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Tina Bartelmeß: according to a definition of Fid, defy Stinger, who studied food, poverty in Germany in the 1,900 ninetys

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Tina Bartelmeß: material food poverty can be divided into 4 sub team engines. The first one is the economic dimension which refers to the financial access to food. The second is the physical dimension which refers to physical access to food.

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Tina Bartelmeß: Then we have the Phi, the logical dimension which refers to inadequate energy supply and low quality, nutrition, and the impact on how and the force dimension is the hygienic which refers to the availability of hygienically safe food.

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Tina Bartelmeß: And according to this definition. People materially food pool. They are in a situation where their diet does not meet, needs either in quantity or in phiological and hygienic

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Tina Bartelmeß: quality.

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Tina Bartelmeß: However, food is not just about having material access to it and just having something to eat. To satisfy a hunger. Put also has social, cultural, and

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Tina Bartelmeß: psychological or mental functions, so individuals and households, experiencing food poverty may be excluded from society, and they may be forced to put your foods in

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Tina Bartelmeß: socially unacceptable ways.

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Tina Bartelmeß: and they might be unable to participate in ordinary social and cultural activities involving food like eating out or even offering and receiving hospitality. And this may restrict their involvement in social networks or might restrict their ability to live out their cultural identity. And furthermore, being food, might also have mental impact, such as low self as team and limited appreciation of others.

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Tina Bartelmeß: So in addition to this material side of food poverty, we can also speak of a social side of food poverty, and following the definition of 5, sting out social food. Poverty notes a diet that does not enable people to form social relationships, assume roles and functions.

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Tina Bartelmeß: exercise rights and responsibilities, or for full customs and traditions expressed in the social and cultural utilization of food, in a society in a socially acceptable

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Tina Bartelmeß: in a recent study we looked at whether and to what extent this social side of food poverty is captured, and therefore we analyze the indices and indicators that are used in poverty, statistics, and reporting in Europe and in the Us.

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Tina Bartelmeß: And what you see here is an overview of these indices and indicators which we were able to assign to one of the 3 sub team engines of social over to you

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Tina Bartelmeß: circuit and red use the material in social deprivation index which is used in the

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Tina Bartelmeß: he you silk and the poverty and wealth report in in Germany, among others. And with regard to this index data for Germany are also away label

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Tina Bartelmeß: and the latest data of The survey on income and living conditions tell us that 17.3 million people in Germany were affected by poverty and social exclusion in 2,022. What is about 21% of the German population?

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Tina Bartelmeß: However.

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Tina Bartelmeß: these are only 2 nutrition-related indicators. Among other material and social indicators of this index that refer to other areas of life than food and nutrition. And these 2 indicators are only 2 nutrition-related indicators for the 3 sub dimensions of social poverty.

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Tina Bartelmeß: and they only ask whether people are able to go to a restaurant once a month and whether they are able to eat a culturally standardized 3 component meal with protein every other day.

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Tina Bartelmeß: So the research gap is that we have insufficient knowledge about the manifestations of full poverty in Germany, especially of the social side of food, poverty.

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Tina Bartelmeß: and the social side of food. Poverty is only insufficiently considerate in the indices and indicators, and there are no other surveys in Germany that systematically and multi dimensionally record food poverty.

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Tina Bartelmeß: Now that we know about this hashtag on Twitter that makes experiences of poverty more visible in society. In Germany we were interested to see if it is possible to find out more about poverty by analyzing this to the hashtag data. So our research question was, therefore, what manifestations of the different social dimensions of food poverty can be identified from the treats.

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Tina Bartelmeß: Let me give you some background information on that hashtag. So in the myth of 2,022. So last year the hashtag in German it's been I'm poor, or I'm affected by poverty

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Tina Bartelmeß: a cured on Twitter, and the founder of this hashtag is the women ami I'm from, that's some rich in and Germany, and she is a single parent, and posted the first treat with the hashtag on trust. May 2,022,

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Tina Bartelmeß: in which she publicly addressed her powered poverty.

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Tina Bartelmeß: and since then she has treated every day, and unexpectedly became the founder of a what we could call a movement.

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Tina Bartelmeß: and many people affected by poverty joint Annie, and have since been posting under the hashtag and the tweets give us insight into 250

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Tina Bartelmeß: people's everyday lives, and the treaters hope that this will make their situation more visible and understandable. And yeah, that they will be hurt and seen.

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Tina Bartelmeß: And the discussion under the hashtag, therefore, seems to be a good starting point for finding out more about the manifestation of social food poverty in Germany.

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Tina Bartelmeß: The first step for us was then to retrieve the data and put it into a form so that it is analyzable. And we collected the data using the Tritas academics Api, and then we pre-analyzed the data with our and a text. the text analyzes library.

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Tina Bartelmeß: We did a dictionary search with the dictionary list. As you can see an example here on the right side of the slide. It's in in German. And because the data was in German. And this is an example for the food group to table. So we have several categories. with food related terms, and this helped us to identify the food related treats under the hashtag. I'm

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Tina Bartelmeß: and one.

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Tina Bartelmeß: And the preliminary results were made away level as an interactive web app based on shiny and there we check the data and filtered out false positives. And we also, we find the lexicon entries one.

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Tina Bartelmeß: And then we carried out a qualitative analysis of selected data, like, for example, on

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Tina Bartelmeß: on the lexicon categories and on specific hashtags using Max Qda.

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Tina Bartelmeß: In total, we were able to collect almost 75,000. Treat with the hashtag I'm affected by poverty, and the time period stretches from from May to 8 of October, 2,022. So the total of 180 days

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Tina Bartelmeß: and the share of treats on the topic of food that we were able to identify with the lexicon is just under 13, so a little more than a tenth of the treat with the hashtag relate to nutrition topics.

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Tina Bartelmeß: Let us start looking at the results and on the results, on the social sub dimension of social food poverty. So what do the tweets tell us

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Tina Bartelmeß: erez agmoni. There's a lot of talk about social participation or non-participation in the treats. So the Tweeters under the hashtag. I'm poverty affected report about the everyday experiences of going without, or not being able to go out for a coffee with friends or acquaintances. One

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Tina Bartelmeß: they report that it is not possible for them to build or maintain social relationships, because social relationship management is often connected with eating out which they are not financially able to do.

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Tina Bartelmeß: They perceive themselves as living. In another word, it's not belonging, and being on the other side where one can get the bizarre idea of simply eating the food left over by those in the other world fully aware that this would violate socially accepted norms.

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Tina Bartelmeß: In addition, the Tweet center on the social roles that can no longer be easily filled in poverty situations, and the focus here is clearly on the role of being a parent. The treatise report about going without food to be able to feed their children about consuming unhealthy food, due to lack of money as well as on isolation due to shame and feelings of fear. When roles cannot

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Tina Bartelmeß: be fulfilled in accordance with social expectations, as, for example, here, and mother reports not having

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Tina Bartelmeß: taking her to the kindergarten because she was not in a position to give the child an inadequate break first for the kindergarten.

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Tina Bartelmeß: Regarding the cultural dimension of food poverty. The treat tell us that cultural practices related to food and nutrition, such as baking biscuits at Christmas time, are not, or hardly possible under poverty conditions so cultural occasions and festivals, such as Christmas, but also carnivals, etc. I can no longer be enjoyed, 100

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Tina Bartelmeß: only to a limited extent, because there is a trade off between the food that marks these occasions, or any food on offer at all, and other elementary components of these festivals.

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Tina Bartelmeß: In connection with these cultural dimensions of food, there is a lot of reference in the treats to social initiatives by Ngos and private actors who want to enable these cultural participations through donations.

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Tina Bartelmeß: So the hashtag pattern

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Tina Bartelmeß: which can be translated as gross bonds are stood out in particular here, and this goes back to to the Twitter account, one where we less behind which stands an Ngo, and which collects, wishes from the needy and encodes the tutor community to delay, and anyone can be made 150

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Tina Bartelmeß: an amount to an open paypal account, and shortly before Christmas, for example, money was especially thought for a feast under the hashtag rose sponsor, for which a vulture then was given to the needy

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Tina Bartelmeß: with regard to the mental dimension of food, poverty, that one which has not been covered at all in poverty and wealth, reporting and in the EU, so

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Tina Bartelmeß: the most references could be identified in the treats. So a significant proportion of treats addressed, the influence of public discourses on food, poverty, and those affected by it on self as team, and attributed competence to act. The Tweeters mainly address one

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Tina Bartelmeß: erez agmoni. The discourse on nutrition policy, and the resulting disagreement on the nutritional and health competence of those affected by poverty, and this often includes prejudices about how people experiencing poverty would eat, and which stimulants they would consume. And an important point in these discussions is also that the Tweet Us. Feel patronized in what they should eat, and 150

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Tina Bartelmeß: feel that they are denied any self determination in nutritional matters.

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Tina Bartelmeß: Another aspect of the topic that can be counted under the mental dimension is that of various fierce shame and depression, particularly with regard to the food banks. The Tweet has described their perception of the offer, and the shame that comes with using this offer. So users feel at the mercy of the food banks and see if the food banks has the only way to survive and getting something to eat.

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Tina Bartelmeß: especially from the middle of the months onwards. They are yeah, where we burden it with feelings of anxiety about being able to feed themselves and their families until the end of the months.

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Tina Bartelmeß: And the third aspect which we have assigned to the mental dimension is that of the imprint and influence of the life and poverty on the behavior and thought patterns of those affected.

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Tina Bartelmeß: Here, for example, a mother reports on experience with her an experience with her 11 year old daughter at breakfast at a friend's house.

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Tina Bartelmeß: who also received food from the food bank, and had a somewhat raw cheese in her package and eating the cheese was not a matter of course for this child, but was critically questioned and associated with the lock up.

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Tina Bartelmeß: Yeah. Thoughts that only a person in poverty at this age can already come for him. So poverty socializes people differently and shapes them in the formation of their identities. And we we're also able to read that out from the treats.

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Tina Bartelmeß: so it can be summarized that the treats provide us with insight into the everyday life, and thinking of people affected by food, poverty, and that the significance of nutrition and the treat with approximately a 13% coverage of the total tweets is

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Tina Bartelmeß: nevertheless considerable.

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Tina Bartelmeß: and all for food is only one area of life, and which poverty can be experienced this year, that poverty manifest itself in a special way. So, besides hunger and the material aspect of poverty. Nutrition is also to be seen as a total social fact which plays an important role in the social relations, cultural practices, and the discourses of society

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Tina Bartelmeß: and the place a distinct role in the formation of identity in the formation of emotions and the socialization process. So food and meals are socially used as a cultural and symbolic sign, and they can express

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Tina Bartelmeß: material and even material belonging as well as distinction. And

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Tina Bartelmeß: we can conclude from our analysis that material food, poverty seems to go hand in hand with social food, poverty, and the dimensions of social food poverty are closely intertwined. So, in conclusion, our recommendation is that in order to understand and describe and monitor food poverty more holistically, it should be recorded multi-dimensionally, also covering its social dimension.

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Tina Bartelmeß: Well, with that, I'm at the end of my presentation, and I thank you for your intention.

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Thank you so much, Tina. Battles, for this very exciting of the presentation, and thank you for being here with us at 3 am. In the morning in Germany.

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And now I would like to hand over to our last speaker and thank you for being here. S. Veeta Tivari, from India, and I will just pass the words to you. You can also quickly present yourself, and then, looking forward to hear your presentation.

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S T: Thank you. Thank you. Just let me know if I can still see my screen. Sure.

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S T: Well, it is 7 Am. In India and I

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S T: so already up quite a morning person.

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S T: And I am. So. I have been a student of anthropology recently shifted to sociology, trying to find a place

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S T: between the 2 disciplines.

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S T: but an anthropology at heart.

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S T: So to be honest. So this is the work which I am going to present today, based on the field one that I did among the Konyak nagas of India. So this community is an ethnic community and one of the largest ethnic communities in the northeastern part of India.

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S T: and I'll be discussing how one of the important policies by the Indian Government, which is focused on building trilateral cooperation with the Southeast Asian nations would impact the food and the farming practices of this community.

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S T: Now, we all have undergone something that we might have for, but and because we, I believe, and it can be a bias understanding that as human species we all

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S T: and there was some kind of amnesia. Our memories are very short-lived. We lived and years with pandemic. Somehow we have forgotten about it.

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S T: apparently there's a war going on between Russia and lucre

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S T: in another alternate reality. In India the manipul, as region, is burning because of the ethnic conflicts. Now we see that all these global events do have an impact on how up Latin is shame, how these global policies more policies and other global policies are affected by it.

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S T: Now, since the sustainable development policies, especially focusing on agenda 2,013. I want to assure that every individual gets food and every individual has access and right to food.

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S T: I do not understand what the real intentions of these policies are, because half of the world is still hungry, and half of the world is still facing any problem with food.

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S T: So there are these structural historical courses which have continued to inform the global policies. they are the grand theories which haven't found the global policies, that what should be done about making every people having access to food. However, we fail to take the cultural nuances, or we are neglecting the cultural advances is quite evident when we look at how

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S T: we see before practices among the pony of Nagas has been changing.

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S T: So

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S T: I'll move on to the next slide, which talks about the at least.

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S T: So the activist policy, and which was previously named as Look east, policy was formulated among around 1,990 by the Indian Government to overcome the impact of the Cold War.

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S T: also to become the part of the scaffold of liberalization, globalization and privatization and give a serious impetus to India's economic growth in real sense. Now, within these capital was the activist policy which was focused on developing a regional block with the Southeast Asia, such as Indonesia, Malaysia, Philippines, Singapore, Thailand, and it wanted to

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S T: who the trade, the commerce as well as a strategic partnership with these nations. So the allergy of act is policy is connectivity, commerce, and culture.

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S T: Now, as a foreign policy.

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S T: there must be a question that. How is one segment of India, the Northeastern India.

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S T: more important

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S T: in connection to the acting policy? I would like to bring forward here that Northeast India shares the geographical boundaries with a lot of these nations. It sits at the cultural and geographical border with Myanmar. It has its roots to Thailand.

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S T: so it has been named by a lot of scholars as the metaphorical over bridge, the gateway, or the corridor. Primarily because of the geographical as well as the catch cultural affinities this region has with the Asia.

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S T: So

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S T: now the purpose of the activist policy is two-fold.

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S T: On one level it is trying to build the business with the Asian nations, and at the another level. It is also trying to overcome

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S T: the barriers and the barricades that the northeastern region has been for quite a long time.

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S T: So the northeastern communities are the ethnic nationalities of the Indian landscape.

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S T: But there has been a bottleneck between the mainland India and the northeastern region.

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S T: So, as I have mentioned in the slide that it is home to approximately 200 drive, and there has been a colonial neglect and topographical limitation to this region. As a result of this the region is economically backward, and also

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S T: it does not have that kind of connectivity that many of the metropolis in India have with each other.

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S T: Now the active policy here assumes to provide an industry infrastructure, pulling GM. With roads, market capital, and economy bringing this State out of isolation and backwards.

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S T: Now, the community that I am studying the Koni at Nada's are one of the largest n other communities in the region.

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S T: The community is egalitarian in nature. It is headed by the village chief.

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S T: who also holds a lot of symbolic capital, the political understanding of the community, and in spite of the

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S T: general Parliamentarian nature of the government formation, the village chief has a lot of seeing in the community matters.

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S T: The land

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S T: among the community is held in common.

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S T: so land is not a commodity or a private property. Here land is held by the people of the community, and it is the practice of zoom, cultivation, or shifting cultivation, which is used as the form of agricultural practice. Now, the people here are also dependent on the forest resources and food here has a lot of symbolic value.

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S T: It is associated with lot of re. So later I will discuss how it is so, as I have mentioned here that the zoom cultivation is

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S T: very labor-intensive. There are strict categories of what men do and what women do.

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S T: The land forest lands are actually worked on

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S T: grounds are cleared.

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S T: and they use their own traditional means of burning the forest from upside to down, because the moisture will keep the fire low. So with all these, understanding the gender division of labor there, the people are going traditional rice varieties

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S T: which they call sticky rice, maize, millet, nagadal as the important cereals that are there that they're obtaining from the zoom, and this is supplemented by the supplies from their kitchen garden vegetables like tap you polo Asia onion, bring, and potatoes, and others are supplemented by the

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S T: kitchen produce. So

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S T: in a way, most of the Cognac households, as in. There were 3, 613 households in the Longva village. They were self sufficient because of the clan based in ship networks and dependency for the exchange of food during the time of prices, second, because of the common land voting practices, so every household has sufficient food, and since every plate has similar kind of food that they eat.

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S T: There is not much of economic disparity or the division of community on the basis of class. So this was something very different that we observe. And this this does not suit to our urban sensibility somehow.

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S T: So even today, we, in spite of the advent of Christianity. Around 1,978, we find that they are spiritually connected to the old gods, which they call Hashi, and 1 one young, and this spiritual connection is also translated during their ritualistic practices, which, before beginning of this shift in cultivation after the completion of the cultivation, so land for them

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S T: has a material quality. It is mother, and because of the nurturing nature of it, the nourishing nature of it. And in addition to that, there are certain practices. You know they consider food as gift.

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S T: So if you are really angry at somebody, and you throw somebody through full on someone, this means that you have shown the worst kind of disrespect towards that person

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S T: also.

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S T: Now, when you view the shifting cultivation from the scientific gaze from the clinical games, it has often been considered as the low yielding, economically destructive practice, and there has also been a certain amount of biasness or misconstood information attached to the shifting cultivation as it had been attached to green revolution, which soon soon we realized the negative impacts of using fertilizers that were chemical based. So here

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S T: people are still using organic fertilizers without propagating, without the propaganda that are being created by the India practices, that how we should go organic or hashtag organic. This has been the part of the traditional practices. they are holding the community land.

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S T: irrespective of the momentary value being affecting it. But now what is happening, that the at this policy has identified the cheap labor and the abundance of natural resources in that nature as in the near region, and it is trying to convert this for the market and trade system for the Asia.

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S T: So it appears that the activist policies vision is corporate control, and it is also promising an agricultural boom boom in the region, but it does not understand the actual side effects to it.

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S T: So the plan is, and the prospect is that the traditional farming, as it has been tagged as low, yielding, non-scientific, must be replaced. We are replaced with commercial crops and plantations like rubber tardum lo! And used for the trade purposes.

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S T: Then another thing is that their indigenous knowledge regarding handling the land is considered not up to grade, and there is a push towards introducing chemical fertilizers to boost the aid.

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S T: Now, one of my informants said this that are in an ancestors, cultivated a diverse range of rice and cereals in the past. But unfortunately, many of these varieties have been lost, due to the lack of preservation efforts, and the influence of modern industrial language.

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S T: So the next in this segment is that

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S T: to all the communities in the world classify what is edible and what is food? For example, I am a Hindu Brahmin.

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S T: So I have been socialized in a certain way in which my sense of edibility has been constructed on the religious ideas, on the cultural practices of the region I have I was born in.

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S T: and so is the case with onion. So my interest was to understand, how does this community define edibility.

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S T: So the definition and the

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S T: the definition of edibility comes from the differentiation between what is edible to animals is edible to humans. So the animal food. They refer to it as Tom and the So the animal food is referred to as waxa, and the human food is referred to as Tom.

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S T: Now they observe and kind of imitate the feeding practices of the animals. Why is they are choosing food for their platter?

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S T: So their edibility concepts are filtered through the cultural beliefs that are visibly developed from their ecological system. Also, their platinum is hugely impacted by the cardi and rhythm. So the local weather conditions are seasonal availability of plants and animals. Unlike the supermarket effect, where everything is available around the year.

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S T: certain foods are available in particular season. Only

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S T: another important point is that all only have C to like? And then there is absence of popular brands.

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S T: I could not even find old brands of cold drink like Coca-cola, or Pepsi, or Biscuit, or other things in the area, and there is also no category and conception in the meal as junk food.

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S T: Now there is also a sense of reciprocity and solidarity in the community through the full practices. For example, if a family hunts again, small or big, the best portion of the meet is still gifted to the arm. The village chief and the rest is consumed by the family.

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S T: Oh.

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S T: all that I have talked about is the edibility, and how the zooming cultivation and the kind of food which is being practiced. But it is not that the people of the Naga land are not moving out. They are not travelling to other parts of the country. They have. They have migrated to different parts of the country. A lot of students are studying in Premier institutes, like J. A. New Jawahara University, or University of Delhi, and they have their own food practices going on in the hostel.

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S T: When this portion of their identity is practiced in public, there is a certain amount of denigration, and there is a certain amount of biasedness attached to the 4 practices of thecony of Nagas and Nagas in particular, their food categories, their food preferences are categorized inferior to the mainland.

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S T: Now this is also because of their food being categorized as smelly with stain.

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S T: 30. And while and there are several locations in which the Naga people have been forced to vacate their premises, or have been denied rental accommodation in various parts of Indian Territory. Now the activist policy does not acknowledge or fails to acknowledge the ethnic diversity and the need for pro synthesis.

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S T: what

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S T: you know accumulating and accommodating and assimilating the cultural and for preferences, because one of its focus is culture in connectivity commerce and culture. One of the focus is building the cultural bridge between the mainland India and the northeastern region. So here, somehow, it has taken one model fits all approach, and it is through the economic boost that they are trying to bring development to the region

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S T: and ignoring almost all kinds of cultural practices of the community.

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So that would be great if you could conclude now. So we still have some time for questions.

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S T: Yeah. So what I'm just trying to say here is that there are many other communities like Koniak Nagas, who have been played at the hand of multicultural policies which weaken the so-called necessary conditions of biological existence, and we appropriate the indigenous literacy of the food production and consumption.

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S T: Now, the local nature of the production and the platter. there's no

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S T: demonstrate the social hierarchy which we find in otherwise different segments of our urban society.

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S T: Now, if the activist policy revisits the political culinary culture of poniac numbers as the farm needs to come closer to the blade, we will be able to reduce the global carbon footprint and also the

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S T: cultural footprints of the lived cultures and other ingenuity would be given whose respect and with this I end my presentation. Thank you for your patient hearing. I took a lot of time, I think.

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S T: Thank you.

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Thank you so much.

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So again, many thanks to our 4 presenters, and I would like to open the floor now to questions, and I think it would be nice to like, gather a few and then give it back to the 4 of you.

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So it would be actually important to come. I can also.

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Hi. My name is Donald Reid from the University of Tasmania and Australia. I just have a question for Elizabeth. Did you also look at a class in socioeconomic demographics

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in your study.

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Yes.

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Hi! My name is Anga from in. I'll give you my. I'll probably ask questions for Tina, and he's a in terms of the social media you're exploring Twitter as well as Instagram. How

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how closely do you think it resembles the reality and discourse happening at the

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in the communities in a real physical life of them compared to what happened online. And Instagram and driver.

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Yeah. here.

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Hi! My name is Nostrun, and I am from United International College, China.

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I have 2 questions to second presenter and third presenter. So the second presenter you, you talk about this self representation and emails management

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through posting the food emails in social media. So I'm wondering because you, your, your your target group is the young generation university students? Yeah, if I remember correctly. So I'm wondering whether, did you see any changes in the posting of this food images in terms of time, like

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previous pack. I have seen a lot of this food amazing in China. It's basically posting Dim Sam or the shit on sty food. But this university students does not do this anymore. Now, they post like the Italian food

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or the the Japanese sushi. So it's more like internationalization instead of localized issue. So there is a change here, even within a very short time. Similarly like, if you ask me, 10 years before, I have seen my students. They are posting lot of emails about Yoga dance. But now they don't do this. You guys has done almost from India. Now they are. They are posting about K. Pop.

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They're very highly influenced by this K-pop and hip hop this kind of tense hundreds of Gans group in the New York city. So you can see that this chain in this trained I mean that bring the the social change, because the team of this session is the food and social chains. So did you see any chains in through this? posting this? You know, I mean the that the emails full image of food video sorted by way.

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and for the shall I go?

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But you say, No, no, please make on the second question, but I try to be brief, so we can. Also, I have another question. Okay? Sure, sure. So, thank you. Yeah. The third presenter was talking about the mental dimension of food poverty. And you gave a very good example about the food bank.

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Now, did you consider some other dimension of food poverty like the food waste? I mean, you can see this, especially the middle class, or this

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affluent people's there taking so much in their plate. But they are not eating these. So this is on quality, on dimension of the food waste, and then another dimension I have seen during the lockdown. Suddenly, when the lockdown is announced, then all the food out of the supermarket, and people are storing the refrigerator, and then, when the lot gown is leapted, they are throwing this food.

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In fact, they did not need this port, but they are still purchasing this food, storing and depriving others to access this food. That is another dimension of this this mental dimension of food.

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yeah, you very much.

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Hi, there! My name is Hart Foyer from Kyoto University. My first question is to Isa Kim In addition to photos and Instagram shares about

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food mostly, which you showed from from restaurants.

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Is there also a movement towards showing food that was cooked by oneself self-expression of the

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skill, food, literacy. and and pride. In that

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and second question to you, you describe the dire situation of the recognition of indigenous cuisine in the in the northeast.

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 Besides yourself. Are there any advocates for this cuisine who are trying to valorize it in some way, either nutritionally

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evaluating the the the wild plants, the wild foods, the combination of the cuisine, or trying to valorize it socially by trying to elevate what might be considered, you know, smelly, pungent foods to something more refined or even adjusting it.

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Sort of cuisine

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restaurant mode. Thank you.

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Great, thank you. I think we will leave it for a first round here and give you for time to respond, and then we make a second round. We fortunately have time for that, so I will give the word first to Elizabeth, and then back to the digital room, where we will then continue. So, please, Elizabeth.

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I think I don't answer your question. So no, we did not look at class. But yes, we included more social demographic variables than I have presented today. One was a test different high school.

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The high school types are in Austria and academic ones, and more technical vocational

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high school tabs, and the exercise to that

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it will be difficult to summarize

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right now. We also looked at age. And we found, for example, that subjective norm is particularly high in the younger kids, and it's been less strong with all the kids.

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But we also find that secondary

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of secondary association, the friends and school friends and teachers is picking up with all the kids.

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We didn't ask about the income of the parents.

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Okay, great. Thank you for your answer. I will now pass on to Jiang Kim. Can you reply to the many questions you received.

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YISAG KIM: Oh, how can I answer next.

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YISAG KIM: like a later than other people? I I I you still want to think of it. No worries. Then I will give the word to Gina. Now, please.

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Tina Bartelmeß: yeah, thank you.

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Tina Bartelmeß: So my my first answers to the question whether we could

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Tina Bartelmeß: make any statements about the difference between the somehow, the analog and the digital so the I don't know behavior, I think, and the what this digitally communicated about it for our case with Twitter, and which is

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Tina Bartelmeß: usually a social media platform where it is more about

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Tina Bartelmeß: have facts and information. It's a it's a bit different from social media platforms like in Sacram, where people tend to somehow showcase themselves. And

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Tina Bartelmeß: yeah, we this much about, I would say, identity management, I would say on Twitter. It's usually more about information management when people use these platforms. But what we observed with the hashtag I'm Poverty affected is that It changes a bit. So the the people affected by poverty. They use the platform really to to create awareness on their situation, and they

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Tina Bartelmeß: do not simply share information, but they

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Tina Bartelmeß: they exchange meaning. So we could really observe conversations about those that tweet about their poverty, and they also share experiences of their daily lives, and how they handled specific situations in their daily life, and they also share their feelings. So how they feel being in this situation, so

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Tina Bartelmeß: I would say it. It is authentic. So I I think it really represents their real

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Tina Bartelmeß: feelings and behaviors, and

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Tina Bartelmeß: gives us really insight into their everyday life of yeah, living and for the team.

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Tina Bartelmeß: Then the question with the both ways? That was the second question, and directed to me,

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Tina Bartelmeß: I think this is something that somehow is expressed in this mental sub dimension of of food poverty, because we

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Tina Bartelmeß: could observe in our data that

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Tina Bartelmeß: people somehow feel attacked in their self determination on food decisions. And they are people that live in food.

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Tina Bartelmeß: poverty, or generally that live in poverty, often suffer from specific diseases. with which they have specific requirements for their nutrition.

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Tina Bartelmeß: and

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Tina Bartelmeß: erez agmoni. They reported that they do not feel so comfortable with receiving, for example, a safe food that was safe from from wasting or even receiving food from the food bangs where they have yeah, 150,

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Tina Bartelmeß: a limited position on on what to choose, because they are just served with these donations. Yeah. And

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Tina Bartelmeß: we also have initiatives in Germany that collect food and that would otherwise be thrown away with aim of distributing it to the poor. But

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Tina Bartelmeß: we really noted in the treat that this can be linked to an attack on the self determination and for decisions. And so it it impacts

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Tina Bartelmeß: the people. Mentally. I would say, and this there I see the connection between folk waste and food poverty.

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Tina Bartelmeß: of course, because quick waste is, of course, something that

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Tina Bartelmeß: yeah, where the awareness to avoid it is more present. And people with limited material resources, if they heaven and other

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Tina Bartelmeß: consciousness for handling for

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Tina Bartelmeß: so I hope I

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Tina Bartelmeß: I trust all the questions. I'm not sure what I forget

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something.

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I think. Yes, for now, maybe in a second round we will catch up on something that might have been missing for now, and I will go to Swayeta now and then we close up with his time for this first round. Okay.

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S T: so thank you for this question

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S T: definitely. Well, I am not just this area of the northeastern cuisine. There are a lot of people coming from the very community who have raised the consciousness of people in general at national as well as international level of academia and practice. So one of the famous authors and practitioners of

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S T: raising this consciousness regarding the northeastern posing and Naga cuisine in particular is Dolly kick on. She has wrote immensely about the fermentation practices, and how the

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S T: austriization based on the smelly and pungent food of Nagas has been done overall in India. Another work comes from a young faculty at the

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S T: in Northeastern, one of the northeastern universities. So then there is choppy. How? But yeah, most of the people are coming from the community, and then you will see this distinct divide

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S T: 15 years back, when you talked about not to. In community, it had a certain amount of exotization. It was about the region being exotic, distant

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S T: something which could not be approached. Now

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S T: in around last 1015 years, there is a change. People from within. The community have come out, and they have started talking about the real practices of the community, and how they perceive the way they they are represented in the past.

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S T: So this is one part of the answer. The second part is that the youth right now is in the process of getting into experimental food.

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S T: and with the advent of social media and post covid there has been an increase in the footfall of people traveling to every part of the world.

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S T: So I keep. You know I follow a lot of people on Instagram who are travelling to northeastern portion of sections of India and States. So suddenly there is this search among all the Instagramers, among all the social media influences that they want to go to northeast. They want to explore this unexplored area, the regions of our national of Nga. Land of money for

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S T: and post it on the platform attract more followers, and in this process they are also bringing forward the cultural and the food practices of the community. And Naga Restaurant in general are becoming popular

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S T: initially, these Java restaurants were

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S T: in certain Hertz, or

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S T: particular sections of the State or the Territory, but now they are thronging, and their

439
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S T: they're thrown in because they are being promoted as the

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S T: place to enjoy indigenous naga cuisine, a good food for gut hell, so that with that kind of consciousness. It is being promoted.

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S T: and you will find a lot of another restaurant in Bangalore, in Delhi and Mumbai.

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S T: So I hope I have answered the question.

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Thank you.

444
01:18:48.600 --> 01:18:56.999
He was coming up just a quick Following question, the author that you were mentioning could you could just quickly repeat that.

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S T: Sorry? What the authors. Yeah.

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S T: it is, Dolly. Kick on

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S T: D. O. L. Y. Dolly.

448
01:19:09.390 --> 01:19:26.459
Okay, thank you. Maybe also, for helping us. You could write this in the chat that would be wonderful. And now from also you mentioning travelling food travelling through Instagram, maybe I will hand over to g sang that g sag. You could respond now to the question. Thank you.

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YISAG KIM: Yeah, thank you.

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YISAG KIM: Thank you for the questions. That first question that I think they'll get between Instagram or SMS and the real detach become very narrow.

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YISAG KIM: especially in Korea. The way freshmen make friend has changed after COVID-19 at this time, especially

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YISAG KIM: in restaurant with friend. They make food images and tag them and post them on SMS to display their social capital, and it makes of feedback on SMS environment and plan new impulse meeting based on the image by a Senate. So I think the SMS in our reality is very interactive.

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YISAG KIM: And therefore the second question that of course, the globalization also

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YISAG KIM: are given now. And, for example, in Korea

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YISAG KIM: we have

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YISAG KIM: all trend that, if called the O. My cousin is from the Japan's CC. Culture

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YISAG KIM: was seen as a means of conspicuous just consumption for younger generation.

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YISAG KIM: It's expensive or food, but young generation can afford it for special time like birthday. So I think it's the good example of the the other country's food for a confidential conception. And then, I think, not just for the conspicuous conception. The food from other countries. But

459
01:20:55.300 --> 01:21:02.490
YISAG KIM: so the the food from out countries can become part of the your identity. So one of my interviews.

460
01:21:02.680 --> 01:21:09.989
YISAG KIM: or in particular, he loves sushi, and has made it part of his identity, so he

461
01:21:10.200 --> 01:21:25.670
YISAG KIM: often go there, go to the sushi last one, and post the food image and lead us in many times, so I think the manual fruit image can change well to find new what I am to post, and it is faster than I sing.

462
01:21:25.850 --> 01:21:28.440
YISAG KIM: and so it all that.

463
01:21:28.550 --> 01:21:34.489
YISAG KIM: like a food image, include the cooking or other things also, of course. But

464
01:21:34.980 --> 01:21:49.309
YISAG KIM: I school did the this like a 5 cooked food because it. This research is all about the dining, but I'd like to consider it as your future topic, and then one another.

465
01:21:49.390 --> 01:21:54.160
YISAG KIM: I just want you to mention that on that other trend in Korea, younger generation.

466
01:21:54.210 --> 01:21:58.259
YISAG KIM: which they post the some kind of dot

467
01:21:58.600 --> 01:22:05.050
YISAG KIM: for tired food for their hands. So, especially when they when people are at home.

468
01:22:05.560 --> 01:22:11.170
YISAG KIM: but due to the COVID-19. So they the trend of the has. and like the

469
01:22:11.360 --> 01:22:14.249
YISAG KIM: so they posted the

470
01:22:14.410 --> 01:22:17.749
YISAG KIM: some diet or food. Thank you.

471
01:22:21.650 --> 01:22:32.900
Okay, thank you so much. So we have time for a second round of questions. I'm not sure if there's any one from? Yes, we have someone from the audience 2 questions already coming up. So

472
01:22:34.350 --> 01:22:55.430
it would be nice if you could quickly say your name, and where like where you from. Thank you. Thank you. Okay. My name is Kia Smith, and I'm from the University of Queensland, from the Center for Policy features. I've got a question for you, Tina. Thanks very much for your presentation, and I was really interested to see your approach to food, poverty, and making that connection, then, with

473
01:22:55.430 --> 01:23:15.859
poverty, statistics, and looking kind of in your poverty data for areas of overlap with food. And my question then, was in in where you are, and you mentioned the material and social deprivation index is one place where, then, you looked for? Where do we see evidence or indicators for food poverty?

474
01:23:15.860 --> 01:23:33.199
My question then came from the other side in terms of other indicators being used already on food and nutrition security. And I'm thinking, particularly around that access component which is where we might see food poverty being being able to be measured.

475
01:23:33.320 --> 01:23:38.200
Do you also have indicators there, and indices or index

476
01:23:38.250 --> 01:23:50.810
from food and nutrition security, where you might look for poverty. And did you do it the other way? Or what led you to look first at the poverty statistics for evidence of food indicators. Does that make sense?

477
01:23:56.630 --> 01:24:12.100
good morning, everyone. I'm Elise from tell us university in militia I have 2 questions. The first one is specifically for sweetheart. I was actually wondering how, along with actually, this reappropriation of the definition of

478
01:24:12.410 --> 01:24:15.900
food, culture, food, heritage.

479
01:24:15.960 --> 01:24:22.460
I you just mentioned about Naga. How much actually is it related to international efforts

480
01:24:22.530 --> 01:24:32.840
in terms of engineers, people? And how actually do they actually venture into these networks? And I have a second question which is actually for the 4 of you guys.

481
01:24:32.880 --> 01:24:42.680
provided actually, the station on food and social change. I was wondering how the participants that you are dealing with are for you actors of change.

482
01:24:45.020 --> 01:24:48.550
Okay, thank you. We have another of third question coming up.

483
01:24:52.940 --> 01:24:58.620
My name is Marco Tashira. thank for the presentations.

484
01:24:59.460 --> 01:25:15.349
Maybe my first questions to Tina. When we talk about it. It's very common to talk more about food insecurity for the security nutrition for some social movement. The food so variety concept is very important.

485
01:25:15.350 --> 01:25:34.049
I would like to here. I know that you are talking about food poverty, but I think it's important to situated this debate within, like a broader debate on 40 security foot so, or I into how this it's South in Germany. Why did you choose food, poverty, and all the other concepts? Was the relationship

486
01:25:34.170 --> 01:25:46.520
between those concepts. Maybe if you could give some insights it would be good. We know that some concepts travels, others not. And yeah, I would be interesting to

487
01:25:46.610 --> 01:25:48.409
to you a little bit about that.

488
01:25:48.520 --> 01:25:57.169
 to Elizabeth. You mentioned in your presentation, the importance of

489
01:25:57.190 --> 01:26:00.450
primary socialization. And

490
01:26:00.480 --> 01:26:07.519
and this was more important for rural context. If I got it right. And I was wondering, like.

491
01:26:07.570 --> 01:26:09.820
of course, like

492
01:26:10.060 --> 01:26:23.280
rural context doesn't not necessarily means like a place of production, but it might be. And I was wondering what's the place, or what the role of food production for that, for for those

493
01:26:23.690 --> 01:26:37.900
 for the people that you interviewed with, does it play a role in their first socialization? And it has, like a some kind of effects in their experiencing food,

494
01:26:38.300 --> 01:26:39.780
consumption.

495
01:26:40.430 --> 01:26:42.690
And like more

496
01:26:42.700 --> 01:26:56.170
product question like it was somehow mentioned like, it's more a comment and a question for all of you like in the first Session on Monday. Yes.

497
01:26:56.190 --> 01:27:04.299
I raised a discretion, and I was like wondering again the title of the session is food and social Change. It was

498
01:27:04.350 --> 01:27:20.189
on Monday today, and also Friday. And I'm trying, like we, we have some data here that shows something to us. And that's what I'm trying to. to understand what kind of social change we are talking about when we analyzing those data.

499
01:27:20.260 --> 01:27:23.879
What's the big picture of this case. How does

500
01:27:23.910 --> 01:27:37.360
those data inform some theories of social change can we like? I don't know. Can we? mention that brief, can you give some insights on that? I think it's very interesting in this panel that.

501
01:27:37.360 --> 01:27:57.650
like 20 years ago, of course, we wouldn't be analyzing social media like this is a big change in the way we are analyzing food and social change and what else it's like, I'm just trying to be a bit provocative to to think further of social theories of the a series of social change.

502
01:27:57.830 --> 01:27:58.810
Thank you.

503
01:28:03.000 --> 01:28:13.039
Okay, for now I don't see any questions in the audience in the chat. You just ask if we could repeat, I think, the last general question which was

504
01:28:13.120 --> 01:28:24.349
correct me if I'm wrong, more about how do you see the participants of your research as agents of social change or transformation? So that was the other general broader question.

505
01:28:24.510 --> 01:28:36.399
and I will use my power as a moderator, and to also ask a question now to Tina. Actually, since I'm also working on food poverty.

506
01:28:36.410 --> 01:28:48.619
questions in the realm of the Berlin foot. Council! I was wondering, why did you choose to use Twitter data? Because from my experience, especially with

507
01:28:48.620 --> 01:29:10.340
people working in the Food Council more from a migrant background. They're actually much more engaged in Instagram and Twitter for them is not a world that are they engaging because it's more visual. There are no language barriers that so I was just wondering why Twitter as a platform, and it would be wonderful if you could also respond to that.

508
01:29:10.500 --> 01:29:20.629
And I would say, we start, maybe the other way around and just like, if you want to start to respond. And then we just make

509
01:29:20.770 --> 01:29:23.560
the last round of respondent. Thank you.

510
01:29:24.330 --> 01:29:33.480
YISAG KIM: Okay, thank you for just that. but it's over. I'm sorry about my short, but I

511
01:29:33.550 --> 01:29:39.019
YISAG KIM: I I want. I would like to go further. More. I want to

512
01:29:39.040 --> 01:29:43.380
YISAG KIM: make progress of my research about the social change that

513
01:29:43.410 --> 01:29:57.149
YISAG KIM: I have interested in the tag in Instagram by using the food image. So I think it's gonna be the social change that the relationship in the

514
01:29:57.440 --> 01:30:01.429
YISAG KIM: undergraduate student by using the food image tag

515
01:30:01.690 --> 01:30:05.930
YISAG KIM: after the COVID-19 it sky looking at it.

516
01:30:06.090 --> 01:30:11.169
YISAG KIM: by the way, to make a friend. So I think

517
01:30:11.860 --> 01:30:17.230
YISAG KIM: I think my research is not yeah prepared. But I I like

518
01:30:17.970 --> 01:30:22.939
YISAG KIM: I I'd like to make progress yet. So thank you for Vietnam

519
01:30:30.150 --> 01:30:31.219
we go with.

520
01:30:31.600 --> 01:30:36.260
I I can't remember exactly, but I think we had first

521
01:30:37.830 --> 01:30:40.670
sweat time. So it's your

522
01:30:41.730 --> 01:30:49.990
S T: can I? Please have the question again? I think it is the morning effect that I forgot the part one of the question. I still remember the part to

523
01:30:55.260 --> 01:30:58.829
S T: Hello. may I have the question, please?

524
01:30:58.940 --> 01:31:05.010
Sure, maybe we can. The first which one. like the 2 general ones.

525
01:31:05.470 --> 01:31:13.890
S T: The the general one was that, what kind of change agent the people and we, as a resource person, are trying to be

526
01:31:13.910 --> 01:31:16.900
S T: the first part, the first part of it.

527
01:31:17.380 --> 01:31:22.749
the first part of it. Maybe I will give the microphone again to the person. Just a second.

528
01:31:24.000 --> 01:31:25.939
Here. Now here.

529
01:31:27.160 --> 01:31:27.840
okay.

530
01:31:29.900 --> 01:31:43.949
right? My question was related actually to networks, and how Nagas are involving in engineers international networks, and how it has been empowering them in defining their own food, culture, and heritage.

531
01:31:45.200 --> 01:31:50.400
Because what I got to observe in Malaysia with more groups is that

532
01:31:50.410 --> 01:32:02.239
they have actually a very strong power at the international level. But it's very conflicting at the national level. So I'm just wondering if you're on control. The same meaning. Yeah, I guess. Probably

533
01:32:02.920 --> 01:32:09.740
S T: sure. So I thank you for the question. Yeah, you are right in a certain way that

534
01:32:09.810 --> 01:32:14.090
S T: you know there is this block it when we call the northeastern region.

535
01:32:14.370 --> 01:32:37.779
S T: Now, this regional block in itself represents the cultural nuances of a lot of ethnic communities, and if you look at their historical past the kind of kingdom kingdom shape and their affiliation with the other cultural Geographically, culturally affiliated closeness with other regions of the world.

536
01:32:38.570 --> 01:33:05.230
S T: you will find that these ethnic communities are continuously in some kind of tussle to establish the hegemony about their historical or their cultural practices. So it might happen that within the Naga communities there are different sub tribes. So there are Nagas, the pony of Nagas, like I have said, and many of the Naga communities would have their own cultural historical practices and narratives of existence

537
01:33:05.230 --> 01:33:18.770
S T: which would try to sub you know, give more power to their own ethical existence. So the ethnic existence, and when it comes to the naga versus any other drive.

538
01:33:18.860 --> 01:33:33.359
S T: for example, the cookies or the Matthews of money, for then they tussle is at the different level. So there is this differentiation in the power struggle to establish their hegemonic existence at the national level.

539
01:33:33.790 --> 01:33:46.180
S T: at the regional level. Now, when they transgress to the national level the mainland level. There comes this consciousness of we, the people of this particular region.

540
01:33:46.540 --> 01:33:47.750
S T: however.

541
01:33:48.700 --> 01:33:55.249
S T: keeping in mind the demographics, the population percentage the

542
01:33:55.280 --> 01:34:08.640
S T: popularity of their cultural practices, which are quite low, and also the marginalization of them as ethnic community when they transgress to the mainlanders the mainland areas or

543
01:34:08.750 --> 01:34:11.369
S T: all these things. They are

544
01:34:11.410 --> 01:34:22.159
S T: percentage, wise, really low. So they are culturally minor. They are marginalized because of the region that they come from their population. Density is very low. So all

545
01:34:22.360 --> 01:34:25.519
S T: because of these factors, they are somehow.

546
01:34:25.650 --> 01:34:52.670
S T: you know, pressurize to accommodate and assimilate within the mainland. Cultures become the part of the bigger picture, but also there are various communities which are working towards it. They are raising the Naga consciousness of young students who come from the northeastern region. Not just now. Consciousness, the people coming from various money Board or tripura. So they have various students, council.

547
01:34:52.960 --> 01:35:06.199
S T: and the students who come from these regions assimilate themselves there. They have their own cultural festivals. they work as a support group, and since we have some major ministries being handled

548
01:35:06.210 --> 01:35:13.080
S T: by the elected members from this region. There has been a certain amount of.

549
01:35:13.120 --> 01:35:33.630
S T: you know, understanding towards this region, especially under this prime ministerial tenure, that we have, since 2,014 Northeast has come to the mainstream conversations of people like me and many others. Apart from the academic discussion, northeast has become the part of

550
01:35:33.630 --> 01:35:49.900
S T: conversations where we have talked, started talking about communities, their food practices, various states, or, as we popularly call them, as 7 Sisters. So young children now know that which part of India is known as the not used in India.

551
01:35:50.190 --> 01:36:06.260
S T: and you are very right that when this goes to the international level. There is another level of power given to the consciousness towards this community, and I think the further you go away from home, the more conscious and more together. You will come

552
01:36:06.320 --> 01:36:17.019
S T: because you want to feel this, that you belong to a particular place. You belong to a particular culture. The natural urge of belonging somewhere takes over.

553
01:36:17.450 --> 01:36:39.630
S T: And to the second part of the question that you asked that as change maker like. I said that I come from a Hindu brand new family, and in many of the Indian families the food practices are guided by what we call the little traditions. Here the socialization practices. So there are these adages that we should eat a little less as compared to what

554
01:36:39.630 --> 01:36:59.139
S T: our hunger is for, or what we are actually needing for, or we should keep certain amount of food for the animals, and they poor before we consume the food. So there is this common salary commensity already involved in the traditional understanding towards food

555
01:36:59.330 --> 01:37:20.390
S T: But somehow the modern understanding to food about it being seen as pleasure about it being seen as some kind of consumption which I would say to the conservative consumption of food as culture food on the social media, and, like

556
01:37:20.730 --> 01:37:43.130
S T: Kim, has said that we people here do watch a lot of media which are good to the sensibilities of the young kids. For example, people from the the china and Korea eating demons and making vigorous sounds about how they eat it. So that is kind of satiating to the senses of people.

557
01:37:43.209 --> 01:37:49.200
S T: But yeah, we all are trying to make change. Let's not peaceful and share as much as we can. Thank you.

558
01:37:50.559 --> 01:37:53.470
Thank you. Now, Tina is your turn.

559
01:37:55.750 --> 01:38:00.200
Tina Bartelmeß: Yeah, thank you for these interesting questions.

560
01:38:00.280 --> 01:38:12.739
Tina Bartelmeß: I think the first one was the question with the indices. and whether there are other in this is used to somehow measure or capture food, insecurity, or

561
01:38:12.780 --> 01:38:26.050
Tina Bartelmeß: put poverty in Germany, and we conducted the sculpting review before we decided to analyze the Twitter hashtag data and this refuse

562
01:38:26.080 --> 01:38:43.969
Tina Bartelmeß: already published. And in this review we checked all the food insecurity in this. and we mentioned that, yeah, actually, there are no data for Germany, and there is one index that has data for Germany. But

563
01:38:44.420 --> 01:39:04.520
Tina Bartelmeß: yeah, it's reports that there is no food in security in Germany. Actually. So, this was the first aspect where we thought, okay, something must be wrong with this index, or it might not be adequate to measure or capture put in security in Germany, and then we had a closer look and

564
01:39:04.520 --> 01:39:14.669
Tina Bartelmeß: oriented ourselves on this po poverty theory of concept model, however, we might call it from 5 stinger, and she

565
01:39:14.670 --> 01:39:25.680
Tina Bartelmeß: oriented in the development of this concept on Peter Townsend theory of social deprivation.

566
01:39:25.750 --> 01:39:39.800
Tina Bartelmeß: so it it takes, I think, another perspective on the on the situation, that I always have the feeling that within insecurity the perspective is more on the social conditions

567
01:39:39.900 --> 01:39:54.030
Tina Bartelmeß: that somehow limits, especially the access to to food and with the with the term or the concept of food poverty. The focus is is more on the experiences of

568
01:39:54.110 --> 01:39:59.449
Tina Bartelmeß: of deprivation in the social and cultural dimensions of food.

569
01:39:59.559 --> 01:40:13.479
Tina Bartelmeß: And we realized that these dimensions are simply not covered in in the food security in the sense, and also not in the increases that are used in the general poverty reports.

570
01:40:13.480 --> 01:40:30.700
Tina Bartelmeß: and In our sculpting review we we assigned all the indicators of the indices to the dimensions of poverty, and clearly showed that it is under reported, and especially the social dimension, is under reported.

571
01:40:30.880 --> 01:40:56.260
Tina Bartelmeß: and I. I also think that phenomena, like like poverty, highly depend on the on the context, on the on the country, and on the living conditions, etc. So I think we cannot simply apply measurement instruments from from the global south, for example, to the global north, or even not

572
01:40:56.260 --> 01:41:05.620
Tina Bartelmeß: in different countries. of of one continent. I think that is very difficult to do so. And

573
01:41:05.810 --> 01:41:15.820
Tina Bartelmeß: yeah, especially when it comes to the social and and cultural dimensions, because I think people experience poverty and

574
01:41:15.920 --> 01:41:20.470
Tina Bartelmeß: in other ways, in in different settings. And

575
01:41:21.710 --> 01:41:42.410
Tina Bartelmeß: but To to name some of these indexes, indices that were interesting. in the and Haynes study in the Us. they implement. So this is a food and nutrition study and a representative study, and they implement, like the food insecurity. Experience scale 150

576
01:41:42.450 --> 01:42:08.619
Tina Bartelmeß: and this gives us insight into how households and experience put in security, especially in in the economic team engine, but also, for example, they capture coping strategies. So the strategies that household use to access code if they are not able to afford it by themselves. And we do not have these integration of such

577
01:42:08.620 --> 01:42:18.970
Tina Bartelmeß: put in security skills into our nutrition studies in Germany. But at the moment there is a a creative age.

578
01:42:19.040 --> 01:42:32.040
Tina Bartelmeß: around it. And we also have some recommendations, from from scientists to the government to to work on that issue and to collect that data because it is really needed.

579
01:42:33.340 --> 01:42:34.530
Tina Bartelmeß: And

580
01:42:34.900 --> 01:42:49.130
yeah, I think the other 2 question, and I just ask to like. Be brief with the other 2 answers, because we are already at the end of our recession, and I would love to give some time to Elizabeth as well. Just to.

581
01:42:49.130 --> 01:43:01.600
Tina Bartelmeß: yeah, Robert, okay? And the other 2 questions I can think, I can answer very briefly. We decided on Twitter. because this hashtag emerged on twitter

582
01:43:01.600 --> 01:43:23.450
Tina Bartelmeß: And we thought it would be a good a chance to find out more about social poverty when people stand up and speak for themselves, and try to create awareness for their situation. And I think this is also what makes them to agents of change. To use this opportunity to speak publicly about their situation.

583
01:43:27.490 --> 01:43:29.660
Tina Bartelmeß: Okay, thank you.

584
01:43:30.320 --> 01:43:40.270
I'll start in answering the rule of food production in rural areas. It was my first question. So in Austria the number of farmers is very small. It's 2 or 3% of the population.

585
01:43:40.320 --> 01:43:50.009
But a much larger percentage of the population lives in rural areas, small villages and towns. So there may be some kids in our sample that

586
01:43:50.070 --> 01:43:53.359
who parents are farmers, but it will be very small.

587
01:43:53.660 --> 01:44:08.259
 the role of protection probably still plays a role, because in rural areas some gate products are much more available and people will have much more access to farmers and

588
01:44:08.280 --> 01:44:10.330
instead products

589
01:44:12.090 --> 01:44:19.660
and the question on social change in general. We did not look at social change in ours in particular.

590
01:44:19.770 --> 01:44:24.699
but you know, from a representative study in Austria, and teenagers

591
01:44:24.740 --> 01:44:37.270
that teenagers intend to buy more and significantly more. Organic products, I think around 45% answered one by more and more and more and significantly more product. You know, there is a

592
01:44:37.560 --> 01:44:53.340
intention behavior up, but still it's an indicator that there is a willingness, and we also know that the young generations are much more concerned about the climate. Much are willing to engage in social movements like fighters for future protests.

593
01:44:53.390 --> 01:45:02.740
It will be, I think, very interesting to study the motivations of teenagers to bio dynamic products. Because, I said.

594
01:45:03.400 --> 01:45:14.860
what we see at the moment is that generally it's more ecuistic concerns of where your own family has by people, by organic. But maybe the younger generations will buy more organic, because

595
01:45:14.880 --> 01:45:18.870
to the

596
01:45:21.410 --> 01:45:36.000
okay, thank you so much so. I will close the session now by first of all, thanking our 4 presenters. Thank you, Elizabeth Gizak, Tina, and Sueta, for your very interesting thoughts, and like sharing your research with us here.

597
01:45:36.070 --> 01:45:59.580
And I would also like to thank Anata Mota and Eliza Eliza Martin, who organized this second, the first and the second part of this, these sessions on food and social change, and of course, our C. 40 for like giving us this space here, and then also hoping to exchange throughout the next sessions in the in upcoming days.

598
01:45:59.590 --> 01:46:14.020
and a special invite for the R. C. 40 business meeting tonight, so I would love to see many of you there, and I wish you a nice fourth day. It's it's it for third day of conference

599
01:46:14.070 --> 01:46:20.760
already lost in time. But yeah, enjoy. And looking forward to speak to many of you in the upcoming days.