Food and Environment in Early and Medieval China

Food and Environment in Early and Medieval China
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Chinese food is one of the most recognizable and widely consumed cuisines in the world. Almost no town on earth is without a Chinese restaurant of some kind, and Chinese canned, frozen, and preserved foods are available in shops from Nairobi to Quito. But the particulars of Chinese cuisine vary widely from place to place as its major ingredients and techniques have been adapted to local agriculture and taste profiles. To trace the roots of Chinese foodways, one must look back to traditional food systems before the early days of globalization. Food and Environment in Early and Medieval China traces the development of the food systems that coincided with China's emergence as an empire. Before extensive trade and cultural exchange with Europe was established, Chinese farmers and agriculturalists developed systems that used resources in sustainable and efficient ways, permitting intensive and productive techniques to survive over millennia. Fields, gardens, semiwild lands, managed forests, and specialized agricultural landscapes all became part of an integrated network that produced maximum nutrients with minimal input—though not without some environmental cost. E. N. Anderson examines premodern China's vast, active network of trade and contact, such as the routes from Central Asia to Eurasia and the slow introduction of Western foods and medicines under the Mongol Empire. Bringing together a number of new findings from archaeology, history, and field studies of environmental management, Food and Environment in Early and Medieval China provides an updated picture of language relationships, cultural innovations, and intercultural exchanges.

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E. N. Anderson. Food and Environment in Early and Medieval China

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Food and Environment

in Early and Medieval China

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Kwang-chih Chang (2002a) pointed out that early China shared with Native American cultures a basic sense of continuity between humans and the rest of the cosmos—animals, plants, hills, stars. This was a concept that the Chinese themselves discussed with words like “harmony” (he) and “resonance.” The West, in his view, committed itself to a rupture not only between people and nature but also between people and the gods. This he traces back to ancient Sumer (K.-c. Chang 2002). Chang rather exaggerates—I believe for effect—but the difference is real—and critically important. Any lingering doubts about the importance of the idea of continuity were removed when Mao imported to China the quintessentially Western idea of struggling against nature. Within a few decades, China had devastated an environment that five millennia of imperfect but concerned management had at least partially preserved (E. Anderson 2012; Marks 2012).

Even this case, however, was not open-and-shut. The West is not wholly anti-nature, and China was certainly not environmentally perfect. The West has Celtic poetry, Renaissance botany, and the conservation movement to remind us of our intimate connections with nature. China has its love of the “heat and noise” (renao) of cities and its fear of wild beasts to balance the poetic love of “mountains and water” (shanshui) that define so much of its art. How much the very real difference prevails, and how and why it matters, is a question for serious investigation.

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