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International audience ; This article explores trajectories of eating vegetarian and non-vegetarian of people living in India by anchoring in a micro sociology of relationships with food and life course transitions. These trajectories, "in continuity" or "in rupture", thus depend on relationships with food (serene pleasure, anxious health, social) and biographical triggers. In fact, on the sidelines of the classic approaches which consider diet to be determined by caste or social class, or even sex, this reading grid looks at the reasons invoked by individuals who mention events, such as encounter, breakup, loss of a job, illness, involvement in a political party, age. All of these triggers modify the relationship with food, the body, and other individuals. The ruptures are mainly related to the social environment (through triggers called "exogenous" to the person) and to the change of stage in the life cycle (called "processual"). The recurrences in these accounts inform on how society regulates a life course and on new collective ways of considering social position such a biographisation of the life course. Indeed, and although these trajectories are following vegetarian and non-vegetarian models, the new "eggetarian" (egg eater) or "pescetarian" (fish eater) statuses are emerging as possible new identities, as well in the Indian society. ; Cet article explore les trajectoires alimentaires végétariennes et non-végétariennes, de personnes vivant en Inde, en s'ancrant dans une micro sociologie des rapports à l'alimentation et des transitions biographiques. Ces trajectoires alimentaires, « en continuité » ou « en rupture », dépendent de rapports à l'alimentation (plaisir serein, santé anxieux, social) et de déclencheurs biographiques. En marge des approches classiques qui considèrent l'alimentation comme déterminée par la caste ou la classe sociale, voire le sexe, cette grille de lecture s'intéresse aux motifs invoqués par les individus qui mentionnent des évènements, tels une rencontre, une rupture amoureuse, la ...

International audience ; This article explores trajectories of eating vegetarian and non-vegetarian of people living in India by anchoring in a micro sociology of relationships with food and life course transitions. These trajectories, "in continuity" or "in rupture", thus depend on relationships with food (serene pleasure, anxious health, social) and biographical triggers. In fact, on the sidelines of the classic approaches which consider diet to be determined by caste or social class, or even sex, this reading grid looks at the reasons invoked by individuals who mention events, such as encounter, breakup, loss of a job, illness, involvement in a political party, age. All of these triggers modify the relationship with food, the body, and other individuals. The ruptures are mainly related to the social environment (through triggers called "exogenous" to the person) and to the change of stage in the life cycle (called "processual"). The recurrences in these accounts inform on how society regulates a life course and on new collective ways of considering social position such a biographisation of the life course. Indeed, and although these trajectories are following vegetarian and non-vegetarian models, the new "eggetarian" (egg eater) or "pescetarian" (fish eater) statuses are emerging as possible new identities, as well in the Indian society. ; Cet article explore les trajectoires alimentaires végétariennes et non-végétariennes, de personnes vivant en Inde, en s'ancrant dans une micro sociologie des rapports à l'alimentation et des transitions biographiques. Ces trajectoires alimentaires, « en continuité » ou « en rupture », dépendent de rapports à l'alimentation (plaisir serein, santé anxieux, social) et de déclencheurs biographiques. En marge des approches classiques qui considèrent l'alimentation comme déterminée par la caste ou la classe sociale, voire le sexe, cette grille de lecture s'intéresse aux motifs invoqués par les individus qui mentionnent des évènements, tels une rencontre, une rupture amoureuse, la ...

International audience ; This article explores trajectories of eating vegetarian and non-vegetarian of people living in India by anchoring in a micro sociology of relationships with food and life course transitions. These trajectories, "in continuity" or "in rupture", thus depend on relationships with food (serene pleasure, anxious health, social) and biographical triggers. In fact, on the sidelines of the classic approaches which consider diet to be determined by caste or social class, or even sex, this reading grid looks at the reasons invoked by individuals who mention events, such as encounter, breakup, loss of a job, illness, involvement in a political party, age. All of these triggers modify the relationship with food, the body, and other individuals. The ruptures are mainly related to the social environment (through triggers called "exogenous" to the person) and to the change of stage in the life cycle (called "processual"). The recurrences in these accounts inform on how society regulates a life course and on new collective ways of considering social position such a biographisation of the life course. Indeed, and although these trajectories are following vegetarian and non-vegetarian models, the new "eggetarian" (egg eater) or "pescetarian" (fish eater) statuses are emerging as possible new identities, as well in the Indian society. ; Cet article explore les trajectoires alimentaires végétariennes et non-végétariennes, de personnes vivant en Inde, en s'ancrant dans une micro sociologie des rapports à l'alimentation et des transitions biographiques. Ces trajectoires alimentaires, « en continuité » ou « en rupture », dépendent de rapports à l'alimentation (plaisir serein, santé anxieux, social) et de déclencheurs biographiques. En marge des approches classiques qui considèrent l'alimentation comme déterminée par la caste ou la classe sociale, voire le sexe, cette grille de lecture s'intéresse aux motifs invoqués par les individus qui mentionnent des évènements, tels une rencontre, une rupture amoureuse, la ...

International audience This article explores trajectories of eating vegetarian and non-vegetarian of people living in India by anchoring in a micro sociology of relationships with food and life course transitions. These trajectories, "in continuity" or "in rupture", thus depend on relationships with food (serene pleasure, anxious health, social) and biographical triggers. In fact, on the sidelines of the classic approaches which consider diet to be determined by caste or social class, or even sex, this reading grid looks at the reasons invoked by individuals who mention events, such as encounter, breakup, loss of a job, illness, involvement in a political party, age. All of these triggers modify the relationship with food, the body, and other individuals. The ruptures are mainly related to the social environment (through triggers called "exogenous" to the person) and to the change of stage in the life cycle (called "processual"). The recurrences in these accounts inform on how society regulates a life course and on new collective ways of considering social position such a biographisation of the life course. Indeed, and although these trajectories are following vegetarian and non-vegetarian models, the new "eggetarian" (egg eater) or "pescetarian" (fish eater) statuses are emerging as possible new identities, as well in the Indian society. ; Cet article explore les trajectoires alimentaires végétariennes et non-végétariennes, de personnes vivant en Inde, en s'ancrant dans une micro sociologie des rapports à l'alimentation et des transitions biographiques. Ces trajectoires alimentaires, « en continuité » ou « en rupture », dépendent de rapports à l'alimentation (plaisir serein, santé anxieux, social) et de déclencheurs biographiques. En marge des approches classiques qui considèrent l'alimentation comme déterminée par la caste ou la classe sociale, voire le sexe, cette grille de lecture s'intéresse aux motifs invoqués par les individus qui mentionnent des évènements, tels une rencontre, une rupture amoureuse, la ...

AbstractAnimal‐source food consumption is considered a key element in studying and characterising shifts in food diets. But it is most often studied from the macro‐nutritional and macro‐economic perspectives of the 'nutrition transition' model. This article advocates the need for a socio‐anthropological examination of the animal‐source food consumption, involved in the transition phenomena. Based on a review of the literature on two different cases (India and France) our study sheds light on social and cultural factors of 'de‐animalisation' processes, and advocates an alternative approach to transitions in food. This has led us to examine different forms of animal‐source food consumption and their evolutions at smaller social scales, taking into account sociocultural factors such as the symbolic dimensions of food, the eaters' viewpoints, the processes of sociocultural differentiation, the sociocultural identities, the contexts of choice and consumption or the role of critical reflexivity in the evolution of diets, particularly in the phenomena of 'de‐animalisation'. Finally, this article raises a number of further questions for researchers interested in the issue of diet transition process.

International audience ; During the Covid-19 pandemic, the French Government imposed a strict lockdown from March 17(th) to May 11(th) 2020. These extraordinary times challenged the social norm of commensality, a practice that is particularly strong and engrained in France. How has lockdown impacted meal-sharing habits? How have the rules and norms of commensality withstood the weakening of social bonds caused by lockdown? Based on a qualitative study of 20 socially diverse households, this essay proposes a typology of adaptive commensal eating patterns: 1) Eating together can provide reassurance by reproducing ordinary routines or by enacting food traditions; 2) Tinkering with lockdown rules leads to creative new forms of commensality, or to an ersatz of commensality; 3) Sharing every meal with the same people can trigger the rejection of commensal practices. These patterns may also represent possible phases in the experience of lockdown, since some individuals shifted from one pattern to another. The final part of the paper discusses the very nature of the social link highlighted through the lens of commensality.

During the Covid-19 pandemic, the French Government imposed a strict lockdown from March 17th to May 11th 2020. These extraordinary times challenged the social norm of commensality, a practice that is particularly strong and engrained in France. How has lockdown impacted meal-sharing habits? How have the rules and norms of commensality withstood the weakening of social bonds caused by lockdown? Based on a qualitative study of 20 socially diverse households, this essay proposes a typology of adaptive commensal eating patterns: 1) Eating together can provide reassurance by reproducing ordinary routines or by enacting food traditions; 2) Tinkering with lockdown rules leads to creative new forms of commensality, or to an ersatz of commensality; 3) Sharing every meal with the same people can trigger the rejection of commensal practices. These patterns may also represent possible phases in the experience of lockdown, since some individuals shifted from one pattern to another. The final part of the paper discusses the very nature of the social link highlighted through the lens of commensality.

International audience ; During the Covid-19 pandemic, the French Government imposed a strict lockdown from March 17(th) to May 11(th) 2020. These extraordinary times challenged the social norm of commensality, a practice that is particularly strong and engrained in France. How has lockdown impacted meal-sharing habits? How have the rules and norms of commensality withstood the weakening of social bonds caused by lockdown? Based on a qualitative study of 20 socially diverse households, this essay proposes a typology of adaptive commensal eating patterns: 1) Eating together can provide reassurance by reproducing ordinary routines or by enacting food traditions; 2) Tinkering with lockdown rules leads to creative new forms of commensality, or to an ersatz of commensality; 3) Sharing every meal with the same people can trigger the rejection of commensal practices. These patterns may also represent possible phases in the experience of lockdown, since some individuals shifted from one pattern to another. The final part of the paper discusses the very nature of the social link highlighted through the lens of commensality.

International audience ; During the Covid-19 pandemic, the French Government imposed a strict lockdown from March 17(th) to May 11(th) 2020. These extraordinary times challenged the social norm of commensality, a practice that is particularly strong and engrained in France. How has lockdown impacted meal-sharing habits? How have the rules and norms of commensality withstood the weakening of social bonds caused by lockdown? Based on a qualitative study of 20 socially diverse households, this essay proposes a typology of adaptive commensal eating patterns: 1) Eating together can provide reassurance by reproducing ordinary routines or by enacting food traditions; 2) Tinkering with lockdown rules leads to creative new forms of commensality, or to an ersatz of commensality; 3) Sharing every meal with the same people can trigger the rejection of commensal practices. These patterns may also represent possible phases in the experience of lockdown, since some individuals shifted from one pattern to another. The final part of the paper discusses the very nature of the social link highlighted through the lens of commensality.

International audience ; During the Covid-19 pandemic, the French Government imposed a strict lockdown from March 17(th) to May 11(th) 2020. These extraordinary times challenged the social norm of commensality, a practice that is particularly strong and engrained in France. How has lockdown impacted meal-sharing habits? How have the rules and norms of commensality withstood the weakening of social bonds caused by lockdown? Based on a qualitative study of 20 socially diverse households, this essay proposes a typology of adaptive commensal eating patterns: 1) Eating together can provide reassurance by reproducing ordinary routines or by enacting food traditions; 2) Tinkering with lockdown rules leads to creative new forms of commensality, or to an ersatz of commensality; 3) Sharing every meal with the same people can trigger the rejection of commensal practices. These patterns may also represent possible phases in the experience of lockdown, since some individuals shifted from one pattern to another. The final part of the paper discusses the very nature of the social link highlighted through the lens of commensality.

This paper explores challenges a consumer food cooperative must address to combine social inclusion and embeddedness in its urban environment with the food quality standards it targets. While the difficulty in making alternative food networks (AFNs) socially accessible is well documented, little is known about organizational practices that foster inclusion in AFNs. Our research—based on over 100 participant observations of meetings held at the cooperative and on food activities with members of community organizations—has generated insight on how a participative process—through collective decisions, knowledge exchanges and workslot commitments—could facilitate or restrain social inclusion. Our results suggest that promotion of the value of equality for the largest number is hindered by differences in food, material and consumer cultures between cooperative members and non-members. The value of equality for the largest number is pragmatically applied through social inclusion regarding food supply and voluntary work participation. ; info:eu-repo/semantics/published