In my first few classes, various terms corresponding to the definition of the ongoing effects of colonialism have been present in my lectures. A term that’s really been on my mind is Orientalism.
Edward Said’s Orientalism is a system of knowledge produced by the West to depict the East. Due to the decades of misrepresentation of the East by the West, people tend to hold more trust in the “truth” crafted by Eurocentric ideas, reinforced by institutions, rather than embracing voices from the representation of other societies. This in turn reinforces stereotypes, manifesting an ongoing cycle of colonialism. A method to counter the harmful effects of Orientalism is to encompass the complexity of marginalized societies through allowing self-representation, dismantling oppressive binaries.
This term specifically has been on my mind since I’ve seen a rise of food gentrification on Tiktok. Food gentrification is the cycle where traditional, immigrant, or working-class foods are stripped of their cultural origins, rebranded with trendy new English names, and sold to mainstream audiences. I know I am not only speaking for myself when I say it angers me that people will only take interest in foreign food only when an influencer repackages or appropriates it, and changes the name.
In this sense, I began to see food gentrification as a contemporary example of an Orientalist dynamic, where foods and cultural practices from marginalized communities can become more valued, visible, or accepted when they are presented through mainstream voices rather than the communities from which they originated.
The TikTok “trend” of Courtney Cook’s “Soy Marinated Eggs” has become all the rage online. However, this has been around for centuries in Asia with various names, but her recipe is identical to Korean Gyeran Jangjorim, or Mayak eggs. So called “Spa Water,” cold water infused with fruits and vegetables, has been advertised by influencers as clean, nutritious food. Spa Water is the gentrification of a Mexican street drink called Aguas Frescas, often being stereotyped online as “ghetto” and “unsanitary.”
What stands out to me is not simply that these foods become popular, but how the way they are presented can change their perceived value. Foods associated with marginalized communities can be stereotyped or dismissed, while similar foods may become desirable when they are given a new name and presented to mainstream audiences by influencers.
More recent food trends that displace culture are “Brothy Rice,” “Garlic Butter Rice With Egg,” and “Oob,” Unfortunately, it doesn’t end here. These examples have made me question who gets to decide what is considered innovative, trendy or desirable and whose knowledge is treated as legitimate. Through Said’s concept of Orientalism, I am beginning to understand that representation is not simply about what is shown, but also about who has the power to represent, rename, and assign value to a culture.
Furthermore, Walter Mignolo’s work in The Divides brings a bigger emphasis on the divide between the East and West. He brings in the conversation of the power of naming. Districts such as the “Middle East” and “North Africa” reflect geographic categories shaped by Western and colonial perspectives, rather than solely by the people residing in these areas. Names demonstrate the interests and perspectives of the namers. Mignolo explains that people and the cultures of a region may have their independent ways of understanding identity and when Westerners rewrite local understandings, it perpetuates a sense of loss of identity and cultural displacement.
I’m not arguing that every instance of food gentrification falls under the umbrella of Orientalism, but there are other ways to enjoy another culture’s food without disrupting their sense of identity.
First and foremost, we need to stop adapting the “discovery” myth of acting like a new food is discovered when it has been part of a culture’s traditions way before it grew into a “trend.” A gentle correction would go a long way. Appreciating culture can be as simple as using proper terminology and their traditional names.
To rebuild affected communities, supporting creators of colour and authentic businesses can help build unity as a stance against division and oppression.
For me, the connection between Orientalism, naming, and food gentrification shows how colonial ideas can continue to shape what we value, even something as ordinary as food.