By Madeleine Ferrières
Au-delà de l. a. peur de manquer, de los angeles famine, angoisse prégnante en Occident jusqu’à une période encore récente, il y a l. a. crainte de manger du corrompu, du malsain, de l’immonde. En même temps que l’Occident a cherché à réduire los angeles pénurie, il a progressivement mis sous surveillance l’ensemble de los angeles chaîne alimentaire. Notre comportement contemporain vis-à-vis de l. a. nourriture a onc une longue histoire que Madeleine Ferrières s’attache à reconstituer et à analyser. Des règlements médiévaux de boucherie aux views géniales de Giovanni Lancisi, médecin de l. a. cour pontificale au début du XVIIIe siècle ; du conflit entre symbolique faste ou néfaste des aliments et médecine et hygiénisme, mais aussi, plus tard, avec l. a. chimie et les sciences vétérinaires, à los angeles peur des poissons, levures, plantes ou légumes importés d’autres horizons ; de l. a. suspicion à l’endroit du cuivre ou des conserves à l. a. mise en reason de l’air vicié des villes, l’Occident invente, avec précaution et prévention, un ordre alimentaire illustré de manière éloquente au début du XXe siècle par le natural meals and Drug Act américain. Mais cette invention n’est pas allée sans une autre : celle du consommateur. Rassasié, revendiquant une « bonne bouffe », prudent, voire savant ou se croyant tel, il appartient à l’utopie de l’abondance et de l. a. sécurité. Miroir ambitious de notre Occidental lifestyle que cette query des peurs alimentaires !
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Additional resources for Histoire des peurs alimentaires : Du Moyen Âge à l'aube du XXe siècle
Sample text
Some of the most salient evidence for this link can be found in the language we produce to express our position in the world and our relationships with the objects and entities around us. This area of language is known as deixis (from the Greek for ‘showing’ or ‘pointing’). The frames of knowledge we accumulate as a result of our everyday bodily experiences as upright mammals form the basis of our understanding of the physical space in which we exist, the passing of time, and even the societal structures and constraints which govern our behaviour.
Whenever we speak, listen, read or write, we do so in the expectation that our co-participants are engaging with us in a mutual communicative endeavour. Where the language we receive does not make immediate sense, we may question the participant responsible for it, search for meaning through re-reading, and generally invest whatever effort is necessary to make the language concerned cohere. Where the language we produce is met with confusion, we can repeat, re-structure, clarify and explain until we are satisfied that our communicative aims have been successful.
I am not in Leicester Square men’s toilets and the time at which this section of pPod was recorded has now passed. However, because my text-world for this discourse is experienced entirely from the point of view of the guide, as I listen to his description I feel as if I am there with him. The present tense of the narration is simply another example of the sorts of involving deictics the guide uses to aid this imagined transportation of his co-participant into the text-world of Leicester Square men’s toilets.
