CC BY
8
https ://doi.org/10.29013/EJA-21-1-169-173
Kobzar Maryna Viktorivna, postgraduate student, the Department of Philosophy, Cultural Studies and Information Activity, Volodymyr Dahl East Ukrainian National University
E-mail: kobzarmt@meta.ua
EAST SLAVIC FOOD CODE IN THE CONTEXT OF MODERN CULTURE REMYTHOLOGIZATION
Abstract. The article highlights the trends of remythologization of the Eastern Slavs' culture in the field offood realities. It has been shown that in today's conditions both traditional and new myths operate simultaneously, where the food code is present. It has been found that traditional myths have the function of preserving national self-identification, and newly formed myths are often illusory. The main binary oppositions, which are generated by the coexistence of the above food realities and are reflected in the culinary culture code, have been considered.
Keywords: remythologization, myth, food code, culinary traditions of Eastern Slavs, myth-making, binary oppositions.
Problem statement. In ancient times, food, the a life-giving environment for myths, which makes process of its preparation and consumption were it possible to state remythologization of culture. subject mainly to the mythological, religious world- S. Neklyudov notes that in recent years the "level of view, which can be traced in the rituals of sacrifice mythology" has risen sharply, "we have taken a step (food as a sacrifice), eating a totem, restrictions on from the realm of science and rationalism» into a eating and tabooing food. Often dietary prescrip- kind of «mythological» era" [9]. tions and food taboos are rooted in totemic mytho- Similarly, L. Voevodina emphasizes that "the
logical notions. And the origins of the symbolic newly formed myths, despite their illusory nature, meaning of food are in the depths of the mythologi- have a very real impact as facts of social life. <.. .> cal consciousness, which was deeply explored by Modern culture continues to intensively produce K. Levi-Strauss [6]. myths designed to connect and channel social en-
Gradually, society is moving away from the ergy, to meet the demands of the mass consumer mythological construction of a meaningful world society" [2, 136].
image due to the processes of secularization, ratio- Due to the active advertising of food products, nalism and positivism in consciousness and bring- the actualization of culinary themes in mass cul-ing to the fore a scientific view of the world model. ture, the spread of foreign cultural origin products However, the mythological approach is present at in the East Slavic sphere of nutrition, penetration all stages of cultural development, and the present of foreign stereotypes and new myths about food cultural situation is characterized by the revival of appear in the mass consciousness occurs. However, myth-making processes and the appearance of new it should be noted that in today's conditions the tra-myths. After all, the cardinal changes that have taken ditional myth created by food realities remains rel-place over the last century in all spheres of culture evant. Such a myth performs the function of fixing without exception have been reflected in the con- and transmission of the features of the identity of the sciousness, worldview, way of life and have become people. But the processes of myth-making with the
help of food images in the culturological measurement are insufficiently studied, which explains the relevance of studying these phenomena.
Analysis of recent research and publications. In recent years, researchers have paid much attention to the study of myths and mythological consciousness (R. Bart [1], M. Eliade [15], Yu. Lotman [7], E. Meletinsky [8] D. Fraser [13], A. Shchedrin [14] and others). So, R. Bart studied the myth of modern society for him, believing that every event in life can be described in mythological language, and modernity itself is a space for mythologizing [1]. And according to E. Meletinsky, the whole era of mass culture became the time for the revival of mythologizing in the mind [8]. Such scientists as K. Levi-Strauss [5; 6], V. Toporov [11], O. Freidenberg [12], etc. looked to the study of the food evolution's processes, which are reflected in mythological materials. According to K. Levi-Strauss, we can trace the following important oppositions regarding food: raw - cooked, cooking - eating, vegetarian - meat, etc. [6]. These and other oppositions determine the content of myths about the origin of cuisine, regulate the system of food restrictions, taboos and recommendations in the culinary traditions of different peoples in general, in the East Slavs in particular. O. Freidenberg believes that food as a cultural component goes back to the most archaic ideas about the world and man, because food itself, eating food, satisfying hunger are traditionally associated with the idea of correlation with moments of life and death, death and resurrection, connection between the sexes [12, 55-56].
The term "food code of culture" (or gastronomic, culinary code) is used to describe cultural-regional, ethnic, religious and other preferences in food. In general, the culturological discourse on the definition of this term began with the appearance of works by structuralists and semiotics (M. Douglas [16], K. Levi-Strauss [5; 6], R. Bart [1], etc.) and continues today (E. Kapelyushnik [3], V. Krasnykh [4]). So, identifying food images in mythology,
K. Levi-Strauss studied the language of cooking in comparison with other cultural codes [5], which led to further study by scientists of ritual and mythological meanings of food. In general, scholars agree that the gastronomic (food) code of culture serves as a means of preserving and transmitting information about the cultural traditions of the people in the context of its ethno-national identification.
The food code as an integral part of culture is constantly present in the mythological motifs of both among different peoples of the world and among the Eastern Slavs. So, East Slavic culinary traditions have many examples when the gastronomic cultural code is an element of myth-making. With this in mind, the aim of the study is to identify the role of the East Slavic culture food code in traditional myths and in the processes of myth-making in the new socio-cultural reality.
The main material. Belonging initially to nature in its vital characteristics, the food phenomenon is gradually used and covered as a product of culture. It becomes an important part of the concept sphere of everyday, an integral part of the spiritual heritage of any nation. Food is fully the result of the transition from nature to culture, neutralizing this opposition.
In mythology, the meaning of food is very various. Universal binary oppositions relating to culture as a whole (space - chaos, male - female, own -alien, alive - dead, fire - water, unity - fragmentation, community - loneliness, profane - sacred, etc.), have their expression in food culture code. With its help in the myths of national groups the basic meanings actual for human collectives of archaic type are transferred, and elements of this code are a part of all basic semantic oppositions - in elemental (natural elements - air, water, fire, earth), mineral, vegetative, animal, spatial, temporal, social and other areas. This combination of different spheres in a single semantic system explains some mythological or ritual motifs, such as the food of the gods or heavenly food (food and space), everyday food and ritually marked food, holiday food (food and time) [11, 427].
Thus, the existing global opposition "space-chaos" reflects a wide range of relationships between man, the world, itself. In the act of eating, the connection between the cosmic personification (deity) and man is manifested. O. Freidenberg explains that food was created by primitive, archaic consciousness in the totemic period, in which space and society are identified in the totem. In the process of eating, space disappears and reappears [12, 63].
In postmodern culture man responds to the chaos in the consciousness by strengthening the mechanisms that are characteristic of him - through deep archetypal structures, plots, images and more. So, essential for mythological behavior are diversion a typical pattern, repetition [15]. In the context of the food code, these are daily meals, common meals with friends or colleagues, holiday feasts, family dinner traditions, and so on. Thus, food as an important component of life in some way allows organizing human existence as a whole, to overcome chaos, to find stability in society, to preserve family traditions, to establish communication, etc.
A large number of other basic elements of mythological consciousness are manifested in modern culture. These include such important oppositions as "food of the living - a meal for the dead", "own -alien" in relation to the food phenomenon, "men's food - women's food" and so on.
Thus, the gender sign in cooking becomes the basis for the formation of stereotypes in nutrition, such as food for men (hunters, conquerors) - it is mainly a meat main dishes in large quantities, and for women - light dishes with low calories. Such myths are actively produced by the mechanisms of mass suggestion - the media, fashion and advertising. The mythology of needs and stereotypes creates a distorted picture of the reality that people believe in, instead of analyzing the situation on their own and confronting public opinion.
"Healthy food - dangerous food" - this opposition arises against the background of campaigns for healthy eating. In the same way, own food is often
considered natural, ordinary, more useful and pleasant, and complex evaluative attitudes are revealed to the dishes of foreign cultures. Many people perceive alien food as tasteless, unnatural, and sometimes uninteresting in the culinary sense due to the lack or high cost of the ingredients needed for their cooking. Some people deliberately emphasize their patriotic mood by eating only national dishes. But in the current situation, due to cultural diffusion, foreign culinary traditions often become attractive. Such an everyday reality is constructed in which the food of not only "own" culture, but also other cultures will be present. So, the image of new food preferences will gradually fit into this picture of the world, overcoming certain obstacles (for example, stable eating habits inherent in childhood, traditional family favorite foods, emotional and psychological predisposition to certain foods, individual physiological intolerance of exotic foods, etc.).
In addition, the "advertising mythology" (at the words of R. Bart) of food that was not produced and grown in East Slavic countries earlier (chips, sushi, exotic delicacies with the taste of coconut, peanut butter, kiwi, mango, oriental cherry, etc.), fruits and vegetables (coconut, avocado, papaya, lime, pineapple and others)), the habit of using them, as well as the eating format "fast-food" with its principles of universality and speed, sustainable development of new food technologies, availability of diversity in food has also led to a surge of myth-making through food realities.
Indicators of social stratification are myths about dishes complex and simple, multicomponent and monocomponent. It is believed that complex dishes are prepared mainly in expensive restaurants and occasionally at home on the occasion of the holiday, and they are a privilege for the wealthier. Such opposition is neutralized in modern conditions by the desire of ordinary people to join the high culinary arts.
As L. Voevodina notes, "the new myth has become means of manipulating public consciousness" [2, 136]. Often such myths arise in conditions of
excessive information flow. For example, the myth that a separate diet will help lose weight. But modern research has shown that the digestion and absorption of proteins, fats and carbohydrates occurs in different parts of the digestive system. Therefore, the theory of separate use of different products from a scientific point of view is unfounded, and a balanced and proper diet will help get rid of extra pounds.
Also, the constant consumption of "fast-food" and popular dishes borrowed from the gastronomic cultures of Western or Eastern countries, is considered a relevant trend. At the same time, many people understand the dangers of this diet to their health. But still follow the fashionable cultural trend. Thus, people consider themselves drawn into the orbit of rapid modern life; feel "like" among many others, neutralizing the important for the mythological consciousness the opposition "unity - fragmentation".
The opposition "fashionable food-healthy food" in the current situation is often manifested. Thus, coffee and coffee breaks are a fashionable trend, especially in big cities with a fast pace of life. Many people are forced to follow this trend, although they themselves prefer, say, green tea as a more useful drink for their health.
There are also myths about the harmfulness of eating such food products, which were previously considered culturally significant in the East Slavic diet (a variety of bakery products, salt, egg and others). For example, there is a myth that salt retains water in the body, so its use is harmful to human health. But scientists have found that salt enters the human body mainly through processed, canned foods, including through food in the format of "fast food", and so on. That is, a person may not salt their food at all, but it will still receive its daily norm of sodium chloride. But salt deficiency can be dangerous, especially for those who lead an active lifestyle.
Nowadays, new myths have emerged, created with the help of such an element of the food code as the egg. It is traditionally one of the Eastern Slavs' sacred foods. But now eggs are often considered junk
food due to their high cholesterol content. Scientists had to prove the opposite, and in general it is a healthy and wholesome food, especially egg yolk. Thus, the egg as a symbol of the life-giving principle justifies its semantics, remaining an important nutritious product in the East Slavic culinary tradition.
Traditional myths functioning in society represent a certain adherence to the customs of ancient holidays, the mythological aspects ofwhich are often not realized. In this context, one should recall the thought of M. Eliade: "some holidays celebrated in the modern world and outwardly purely worldly, still retain their mythological structure and function" [15, 288]. Modern man still has a need for "periodic replay of such scenarios, no matter how secularized they become" [15, 288]. Thus, on the New Year's holiday table, the East Slavic family will definitely prepare not sushi, rolls or spaghetti, but traditional meat, fish dishes, sweets, salads, that is, such dishes made according to family recipes, as well as champagne wine and invariable "Olivier" salad as an echo of the recent Soviet past. These products act as a way of mythologizing in the context of nostalgia for the past [10, 67]. An important ritual act - the holiday on the occasion of the birth and baptism of a child - will not do without the ritual food accepted by the Eastern Slavs (porridge, bread, cheese, honey, pancakes, pies, etc.). The East Slavic funeral meal will include the following obligatory dishes with their own semantics-kutia, bread, patties, compote or kissel, the main dish - meat or lean. Ancient spiritual traditions include a certain food code, without which it is impossible to imagine a modern holiday meal: pancakes - on Shrovetide, painted eggs and Easter cake - on Easter, 12 iconic dishes on Christmas Eve, also 12 dishes of eggs, meat, cheese - for Christmas, etc.
Conclusions. Thus, the processes of remytholo-gization in modern society are explained by the unmet need of the individual in a holistic view of the world, as well as their place in this world. Regarding the food phenomenon, there is a situation when
traditional and new myths function simultaneously in the cultural environment. The first of them have the function of fixing and transmitting important features of the Eastern Slavs identity in a globalized space. And new mythological ideas arise against the background of cultural diffusion, are often illusory, complicate the worldview due to the unreliable content of information. But at the same time, such myths make it possible to simplify existence, follow the trend of a healthy lifestyle, help to avoid situations of loneliness, outline the circle of their commu-
nicative connections, etc. The modern gastronomic code of culture can be viewed through the prism of such binary oppositions as "space-chaos", "men's food-women's food", "fashionable food-healthy food", "community-fragmentation", "monocompo-nent food-multicomponent food", "western dishes -oriental dishes", etc.
Further research prospects include studying the processes of desacralization of culturally important for the Eastern Slavs food in the postmodern situation.
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