Moving Meals and Migrating Mothers: Culinary cultures, diasporic dishes and familial foodways explores the complex interplay between the important global issues of food, families, and migration. We have an introduction and twelve additional chapters which we have organised into three parts: Part I Moving Meals, Markets and Migrant Mothers; Part II Migrating Mothers Performing Identity through Moving Meals; Part III Meanings and Experiences of Migrant Maternal Meals. Although these parts are not mutually exclusive, they are meant to emphasize socio-cultural and economic considerations of migration (Part I), the food itself (Part II), and families (Part III). We have a wide geographic representation, including Europe (Ireland and France), the USA, Canada, New Zealand, and Korea. In addition, we have contributors from all stages of career, including full professors, as well recent doctoral graduates. Overall the contributions are interdisciplinary, and therefore use a variety of methodologies, although most make use of traditional social sciences methods, including interviews and ethnographic observations.

Mennonites are often associated with food, both by outsiders and by Mennonites themselves. Eating in abundance, eating together, preserving food, and preparing so-called traditional foods are just some of the connections mentioned in cookbooks, food advertising, memoirs, and everyday food talk. Yet since Mennonites are found around the world – from Europe to Canada to Mexico, from Paraguay to India to the Democratic Republic of the Congo – what can it mean to eat like one? In Eating Like a Mennonite Marlene Epp finds that the answer depends on the eater: on their ancestral history, current home, gender, socio-economic position, family traditions, and personal tastes. Originating in central Europe in the sixteenth century, Mennonites migrated around the world even as their religious teachings historically emphasized their separateness from others. The idea of Mennonite food became a way of maintaining community identity, even as unfamiliar environments obliged Mennonites to borrow and learn from their neighbours. Looking at Mennonites past and present, Epp shows that foodstuffs (cuisine) and foodways (practices) depend on historical and cultural context. She explores how diets have evolved as a result of migration, settlement, and mission; how food and gender identities relate to both power and fear; how cookbooks and recipes are full of social meaning; how experiences and memories of food scarcity shape identity; and how food is an expression of religious beliefs – as a symbol, in ritual, and in acts of charity. From zwieback to tamales and from sauerkraut to spring rolls, Eating Like a Mennonite reveals food as a complex ingredient in ethnic, religious, and personal identities, with the ability to create both bonds and boundaries between people.

Taking Health to the Streets in Puerto Rico: Resisting Gastronomic, Psychiatric, and Diabetes Colonialism traces the ways in which diabetes, depression, and food insecurity interact under the rule of US colonization in Puerto Rico as well as the ways in which these illnesses are interlaced with contemporary culture, colonization, and politics. Central to the book, and critical to its unique creative significance and contribution, is the conceptual unification of politicized health and the embodiment of identity and social inequality in Puerto Rico. Ultimately, the advancement of health equity in Puerto Rico is a matter of decolonization, and vice versa.

The current debate on Traditional Knowledge (TK) and food heritage has had momentum in recent years, mainly thanks to the remarkable interest of some local and national institutions, small-scale producers, and emerging chefs. However, in the scientific arena, the process of documenting traditional knowledge and the heritage of local foods is often addressed by itself, and is not well connected to deeper reflections of the actual participatory processes involved in local development or to the manners through which TK informs public discourse regarding local foods and how this may further influence activists, institutions, and governance.

Why do Mexicans migrate to the United States? Is there a typical Mexican migrant? Beginning in the 1970s, survey data indicated that the average migrant was a young, unmarried man who was poor, undereducated, and in search of better employment opportunities. This is the general view that most Americans still hold of immigrants from Mexico. On the Move argues that not only does this view of Mexican migrants reinforce the stereotype of their undesirability, but it also fails to capture the true diversity of migrants from Mexico and their evolving migration patterns over time. Using survey data from over 145,000 Mexicans and in-depth interviews with nearly 140 Mexicans, Filiz Garip reveals a more accurate picture of Mexico-U.S migration. In the last fifty years there have been four primary waves: a male-dominated migration from rural areas in the 1960s and '70s, a second migration of young men from socioeconomically more well-off families during the 1980s, a migration of women joining spouses already in the United States in the late 1980s and ’90s, and a generation of more educated, urban migrants in the late 1990s and early 2000s. For each of these four stages, Garip examines the changing variety of reasons for why people migrate and migrants’ perceptions of their opportunities in Mexico and the United States. Looking at Mexico-U.S. migration during the last half century, On the Move uncovers the vast mechanisms underlying the flow of people moving between nations.

How does food restore the fragmented world of migrants and the displaced? What similar processes are involved in challenging, maintaining or reinforcing divisions between groups coexisting in the same living place? Food Identities at Home and on the Move examines how ‘home’ is negotiated around food in the current worldwide context of uncertainty, mobility and displacement. Drawing on empirical approaches to heritage, identity and migration studies, the contributors analyse the relationship between food and the various understandings of home and dwelling. With case studies on sushi around the world, food as heritage in the Afghan diaspora and Mexican foodways in Chicago, these chapters offer novel readings on the convergence of food and migration studies, the anthropology of space and place and the field of mobility by focusing on how entangled stories of food and home are put on display for constructing the present and imagining the future.

When her two boys were 9 and 11, this adventure journalist and her National Geographic photographer husband decided to hell with boring old school: what better way to learn about history, culture, languages—and each other—than traveling together around the world? So the family set out on what turned into a three-year adventure that included the Great Wall of China, Egypt during the Arab Spring, leopard-spotting in Serengeti, the heights of Machu Picchu, World War II landmarks in Normandy, a civil rights lesson in Selma, and so much more. By the end, not only were they closer as a family, they became true global citizens and explorers, bonded by a priceless trove of memories and experiences.