Pizza effect

The pizza effect is a term used especially in religious studies and sociology for the phenomenon of elements of a nation or people's culture being transformed or at least more fully embraced elsewhere, then re-imported back to their culture of origin,[1] or the way in which a community's self-understanding is influenced by (or imposed by, or imported from) foreign sources.[2] It is named after the idea that modern pizza was developed among Italian immigrants in the United States (rather than in native Italy, where in its simpler form it was originally looked down upon), and was later exported back to Italy to be interpreted as a delicacy in Italian cuisine.

Related phrases include "hermeneutical feedback loop", "re-enculturation", and "self-orientalization". The term "pizza effect" was coined by the Hindu monk and professor of Anthropology at Syracuse University, Agehananda Bharati[2][3][4] in 1970.[5]

The original examples given by Agehananda Bharati mostly had to do with popularity and status:

Other examples

Criticism

Scholar David Miller wrote that Westerners were responsible for "…the renewed interest in the four Vedas and the Upanishads, as texts in themselves apart from the endless number of commentaries that have been written by Indians to interpret and to systematize the texts," and that due to this interest, "Indian scholars have also served up that menu, often in a less appetizing way than their Western counterparts. In so doing they have missed the very life force or essence of Indian ethical traditions."[13]

Variants

See also

References

  1. Christopher S. Queen; Charles S. Prebish; Damien Keown, eds. (2003), Action dharma: new studies in engaged Buddhism, Routledge, p. 33, ISBN 978-0-7007-1594-7
  2. 1 2 3 David Gordon White (1991), Myths of the dog-man, University of Chicago Press, p. 267, ISBN 978-0-226-89509-3
  3. 1 2 3 Kim Knott (2000), Hinduism: a very short introduction, Oxford University Press, p. 78, ISBN 978-0-19-285387-5
  4. Steven J. Rosen (Satyaraja Dasa), "The Pizza Effect" (in the context of Krishna Consciousness)
  5. 1 2 Agehananda Bharati (1970). "The Hindu Renaissance and its Apologetic Patterns". The Journal of Asian Studies (Association for Asian Studies) 29 (2): 267–287. doi:10.2307/2942625. JSTOR 2942625.
  6. 1 2 Agehananda Bharati (1980), "Indian Expatriates in North America and neo-Hindu Movements", in Vinayshil Gautam; J. S. Yadava, The Communication of Ideas, Concept Publishing Company, p. 245
  7. Gavin D. Flood (1996), An introduction to Hinduism, Cambridge University Press, p. 267, ISBN 978-0-521-43878-0
  8. Mark Sedgwick (2007), Islamist Terrorism and the “Pizza Effect”, Perspectives on Terrorism, Volume I, Issue 6
  9. 1 2 Stephen Jenkins (2002), "Black ships, Blavatsky, and the Pizza effect: critical self-consciousness as a thematic foundation for courses in Buddhist studies", in Victor Sōgen Hori; Richard P. Hayes; James Mark Shields, Teaching Buddhism in the West: from the wheel to the Web
  10. Oliver Leaman (1999), A brief introduction to Islamic philosophy, Wiley-Blackwell, p. 150, ISBN 978-0-7456-1961-3
  11. Robin Cook's chicken tikka masala speech: Extracts from a speech by the foreign secretary to the Social Market Foundation in London (April 19, 2001). Guardian.
  12. Anita Mannur, Culinary Fictions: Food in South Asian Diasporic Culture (2009). Temple University Press: p. 3.
  13. Miller, D. (1981). "Sources of Hindu Ethical Studies_ a Critical Review". The Journal of Religious Ethics (Blackwell Publishing) 9 (2): 186–198. doi:10.2307/40014933. JSTOR 40014933.
  14. Jørn Borup (2004), Zen and the Art of Inverting Orientalism, Walter de Gruyter, p. 477, ISBN 3-11-017698-X
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