The Pudding manifesto (2016) is a collaborative performance installation in which is embedded a manifesto that presents in satirical humour the benefits of consuming a magical pudding that will change people, a pledge signing and a subsequent serving of Rice pudding. The pudding has a history spanning several civilisations and culture, and here we are creating a hybrid pudding based on Syrian and Finnish recipes, as a conjoining of two ways of eating and therefore a symbolic act of consumption becomes an innovative catalyst for the otherwise rhetorical discourse on refugee integration and assimilation into the homogenous social soup.
In the post-Cold War world flags count and so do other symbols of cultural identity, including crosses, crescents, and even head coverings, because culture counts, and cultural identity is what is most meaningful to most people. People are discovering new but often old identities and marching under new but often old flags which lead to wars with new but often old enemies. One grim Weltanschauung for this new era was well expressed by the Venetian nationalist demagogue in Michael Oibdin’s novel, Dead Lagoon: “There can be no true friends without true enemies. Unless we hate what we are not, we cannot love what we are. These are the old truths we are painfully rediscovering after a century and more of sentimental cant. Those who deny them deny their family, their heritage, their culture, their birthright, their very selves! They will not lightly be forgiven.”
In the post-Cold War world, the most important distinctions among peoples are not ideological, political, or economic. They are cultural. Peoples and nations are attempting to answer the most basic question humans can face: Who are we? And they are answering that question in the traditional way human beings have answered it, by reference to the things that mean most to them. People define themselves in terms of ancestry, religion, language, history, values, customs, and institutions. They identify with cultural groups: tribes, ethnic groups, religious communities, nations, and, at the broadest level, civilizations. People use politics not just to advance their interests but also to define their identity. We know who we are only when we know who we are not and often only when we know whom we are against.
Food has always operated in circulation between the local and the global, migration and resettlement and, with its power in defining and performing social meanings, served to construct notions of home and cultural otherness. Perhaps it can also create notions of togetherness. We don’t need politics of unification – we need politics of togetherness.
Rice Pudding is a dish made from rice mixed with water or milk and other ingredients such as cinnamon and raisins. Recipes can greatly vary even within a single country. Names of Rice Pudding in the world (alphabetical order):
Arroz con leche, Arroz con dulce, Arroz en leche, Arroz doce, Arroz de leite, Arroz-esne, Banana rice pudding, Bubur Sumsum, Budino di Riso, Сутлијаш or Благ ориз, Сутлијаш/Sutlijaš, Сутляш or Мляко с ориз, Dudhapak, Firni, Grjónagrautur, Ketan hitam , Kheer, Kiribath, Milchreis, Mlečni riž or Rižev pudding, Mliečna ryža, Moghli, Morocho, Muhalibiyya, Молочна рисова каша, Orez cu lapte, Payasam, Phinni/Paayesh, Pudding Orez, Pulut hitam, Ρυζόγαλο, Рисовый пудинг Risovwe pudding, Riisipuuro, Rijstebrij, Rijstpap, Risgrynsgröt, Risengrød, Risengrynsgrøt, Riz au lait, Riz bi haleeb, Riža na mlijeku Ryż na mleku, Shir-berenj, Shola-e zard, Şorbeşîr, Sütlaç, Sutlija, Sutlijas, Sylt(i)jash or Qumësht me Oriz, Tameloriz, Tsamporado, Teurgoule, Tejberizs and Zarda wa haleeb.
Eating Culture: The Poetics and Politics of Food, Tobias Döring, Markus Heide, Susanne Muehleisen, 2003
Food Is Culture, Massimo Montanari, Columbia University Press.
A Companion to the Anthropology of Europe By Ullrich Kockel, John Wiley & Sons, 2015
Clash of Civilisations, Samuel P. Huntingdon
Design as Art, Bruno Munari, Penguin Adult, 2008