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Journal articles on the topic 'Food culture'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 June 2024

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1

V, Dr Asha. "Food Culture Analysis in Bengaluru." International Journal of Psychosocial Rehabilitation 24, no. 5 (May 25, 2020): 6977–80. http://dx.doi.org/10.37200/ijpr/v24i5/pr2020698.

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2

Durocher, Myriam. "Biomedicalized food culture." Critical Dietetics 5, no. 1 (May 14, 2020): 23–33. http://dx.doi.org/10.32920/cd.v5i1.1335.

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This article presents my analysis of what I call the contemporary “biomedicalized food culture”. This food culture participates in defining the ways by which “healthy” food is currently understood and practiced, and in creating and orienting particular relationships between bodies and food. In this paper, I present Clarke et al.’s (2010) works on biomedicalization along with the works of researchers in critical food studies (such as Guthman (2014); Landecker (2011); Scrinis (2013)), which have inspired my analysis of the biomedicalized food culture. Inspired by Clarke et al.’s (2010) ways of presenting the biomedicalization of the social field, I present the contemporary biomedicalized food culture from and through its constitutive processes. Drawing from my fieldwork in Montreal, Canada, I discuss how mediatization, molecularization and commercialization processes participate in the development of the biomedicalized food culture as well as in the creation of knowledge and practices constitutive of “healthy” food, bodies, and the links between them. I approach this culture from a cultural studies’ perspective, which makes it possible to question the power relationships at stake in its development. I thus criticize how the biomedicalized food culture contributes to the (re)production of exclusions, discriminations, stigmatizations of some knowledge, practices and individuals, as well as to the (re)production of injunctions and normativities linking food, bodies and health, in particular and situated ways at the intersection of its constitutive processes. I finish up by opening up the discussion on how these relationships between food, bodies and health should be thought in their multiplicity and their complexity.
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3

Khanna, Sunil K. "Food Insecurity, ICT, and Food Culture Mismatch." Ecology of Food and Nutrition 58, no. 1 (January 2, 2019): 1–2. http://dx.doi.org/10.1080/03670244.2019.1564872.

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4

Nayak, Rounaq, and Joanne Zaida Taylor. "Food safety culture – the food inspectors’ perspective." Worldwide Hospitality and Tourism Themes 10, no. 3 (June 11, 2018): 376–81. http://dx.doi.org/10.1108/whatt-02-2018-0013.

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Purpose The purpose of this paper is to discuss the challenges for food inspectors when attempting to assess the food safety culture of a business. It is the eighth article in this issue of Worldwide Hospitality and Tourism Themes, discussing the importance of measuring food safety and quality culture. Design/methodology/approach As part of a larger research project, 15 semi-structured interviews were conducted to gain a deeper understanding of the current challenges faced by food inspectors in assessing food safety and the future prospects of measuring food safety culture in the UK food system. Findings Food inspectors face increasing challenges in their role of assessing not just the visible level of legal compliance but also potential risk within a food business; while aware of the importance of food safety culture, they are unsure how to formally assess it. The UK Food Standards Agency developed a toolkit to assist inspectors in assessing the food safety culture of a business; however, this has been found to be onerous and difficult to implement in practice. Originality/value This paper will be of value to practitioners, researchers and other stakeholders involved in the hospitality industry.
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5

Floyd, Virginia Davis. "Food, Culture and Politics." Journal of the Association for the Study of Food and Society 1, no. 1 (March 1996): 5–8. http://dx.doi.org/10.2752/152897996786623408.

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Parasecoli, Fabio. "Food and Pop Culture." Food, Culture & Society 7, no. 1 (March 2004): 147–57. http://dx.doi.org/10.2752/155280104786578193.

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7

Kropf, Aleisha. "The Culture of Food." American Journal of Public Health 99, no. 4 (April 2009): 615. http://dx.doi.org/10.2105/ajph.2008.151522.

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Tse-Hei Lee, Joseph. "Globalizing Macau’s Food Culture." DAXIYANGGUO - REVISTA PORTUGUESA DE ESTUDOS ASIÁTICOS / PORTUGUESE JOURNAL OF ASIAN STUDIES 28 (2022): 123–29. http://dx.doi.org/10.33167/1645-4677.daxiyangguo2022.28/pp.123-129.

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9

Claxton, Mervin. "Culture, Food and Nutrition." Présence Africaine 158, no. 2 (1998): 99. http://dx.doi.org/10.3917/presa.158.0099.

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Rasheed, Ghazala. "Gendering of Food Culture." Asiatic Society for Social Science Research (ASSSR) 2, no. 1 (June 1, 2020): 112. http://dx.doi.org/10.46700/asssr/2020/v2/i1/196121.

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11

Bell, Allison. "Culture of Food Consumption." Anthropology News 41, no. 4 (April 2000): 22. http://dx.doi.org/10.1111/an.2000.41.4.22.

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SUZUKI, Tateo. "Polymer and Food Culture." Kobunshi 56, no. 8 (2007): 593–97. http://dx.doi.org/10.1295/kobunshi.56.593.

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13

Jerome, Norge W. "Food and culture research." Reviews in Anthropology 13, no. 3 (June 1986): 202–9. http://dx.doi.org/10.1080/00988157.1986.9977781.

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14

Berry, Chris. "Chinese Food Culture Today." Gastronomica 3, no. 4 (2003): 99–101. http://dx.doi.org/10.1525/gfc.2003.3.4.99.

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15

KOJIMA, Kazuhiko. "Food Culture about Spices." Vacuum and Surface Science 62, no. 8 (August 10, 2019): 522–24. http://dx.doi.org/10.1380/vss.62.522.

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16

Wooten, Stephen. "Teaching Food and Culture." Food and Foodways 24, no. 1-2 (April 2, 2016): 122–24. http://dx.doi.org/10.1080/07409710.2016.1142792.

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17

Gesin, Michael. "Jewish American Food Culture." Journal of Popular Culture 43, no. 3 (June 2010): 650–52. http://dx.doi.org/10.1111/j.1540-5931.2010.00762_4.x.

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18

Kim, Namseok. "Food Culture and Acculturalism." Journal of Multicultural Society 12, no. 2 (June 30, 2019): 115–46. http://dx.doi.org/10.14431/jms.2019.06.12.2.115.

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19

Briones Alonso, Elena, Lara Cockx, and Johan Swinnen. "Culture and food security." Global Food Security 17 (June 2018): 113–27. http://dx.doi.org/10.1016/j.gfs.2018.02.002.

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20

Joshi, Nirmala. "Ethnobotanical Study of Traditional Food in Newar Community of Kathmandu Valley, Central Nepal." Journal of Plant Resources 20, no. 2 (December 31, 2022): 200–210. http://dx.doi.org/10.3126/bdpr.v20i2.57039.

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Socio-culture plays a significant role in conservation of indigenous knowledge and ethnic food in Nepal. Ethnic food makes the basis of diversified food which contributes to improve the health, besides food and nutrition securities. Documentation of plant based traditional food is crucial to enhance intercultural and intergenerational relations. Most of the traditional foods are prepared to celebrate rituals and culture using plants and plant products. This study gives a general overview of plant based traditional foods and rituals of Newar ethnic group inhabiting in Kathmandu Valley, Central Nepal. Data were gathered through ethnobotanical inventory, through interviews, participatory observations at festivals and ceremonies to document plants type, types of traditional food, consumption of traditional food in rituals, in addition to the challenges involved for indigenous knowledge preservation. Altogether 54 plant species were used for preparation of 45 types of traditional food. These traditional foods are consumed during celebration of more than 25 rituals and cultures of Newar ethnic group. Wild plants such as Blumea lacera, Centella asiatica, Choerospondias axillaris, Urtica dioica, etc. in particular occurred close to the areas where Newar community live and are mostly used for traditional food preparation. Other important plants were supplied by cultivation (i.e., domesticated species) and through markets. The young generation showed little interest in the consumption of traditional food. There is a great challenge to conserve traditional food and the related culture. Documentation of traditional knowledge about ethnic foods and their consumption in rituals will contribute for sustainable conservation of traditional food and culture for future generations.
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21

Song, Younghee. "A Study on Improving the Social Integration Program Textbook through a Comparison of Korean and Vietnamese Food Cultures." Korean Association For Learner-Centered Curriculum And Instruction 24, no. 8 (April 30, 2024): 925–43. http://dx.doi.org/10.22251/jlcci.2024.24.8.925.

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Objectives The purpose of this study is to compare the food cultures of Korea and Vietnam and to explore ways to supplement the content of food culture education in the textbooks ‘Korean Language and Culture’ Beginner 1⋅ 2 and Intermediate 1⋅2, which are used in the Korea Immigration and Integration Program. Methods This study compared the food cultures of Korea and Vietnam through a literature review and analyzed the content of food culture education in the ‘Korean Language and Culture’ textbooks Beginner 1⋅2 and Intermediate 1⋅2. Based on this analysis, it identified areas of deficiency in the textbooks and proposed educational strategies to enhance learning effectiveness. Results The comparison of food cultures between Korea and Vietnam revealed significant differences in food styles, cooking methods, and dining customs between the two countries. Additionally, it was identified that there are areas in the food culture education content of the ‘Korean Language and Culture’ textbooks that require improvement. Conclusions In this study, strategies and methods for educating Vietnamese female marriage immigrants on food culture through the ‘Korean Language and Culture’ textbook were proposed. By expanding and enhancing the content of the textbook, not only can the effectiveness of learning be increased, but also adaptability can be enhanced by introducing practical experience programs where learners can directly experience and learn about Korean dining culture. In the future, more systematic development of educational materials and expansion of practical experience programs will be necessary, and conducting comparative studies on various cultures through online education platforms will further enhance the effectiveness of food culture education.
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Marín Marín, Germán Ariel, Martha Cecilia Álvarez de Uribe, and Javier Rosique Gracia. "Cultura alimentaria en el municipio de Acandí." Boletín de Antropología 18, no. 35 (September 10, 2010): 51–72. http://dx.doi.org/10.17533/udea.boan.6955.

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La tradición alimentaria en el municipio de Acandí, se inscribe en el contexto de la cultura alimentaria costeña de comunidades negras, evidencia una cierta influencia de la cocina de Bolívar y Córdoba. La cultura alimentaria acandilera se describe en este artículo por el patrón alimentario cotidiano, las preparaciones en momentos festivos, las formas de acceso, producción, intercambio, regalo y conservación de los alimentos. La exploración etnográfica realizada ha proporcionado claves para interpretar las condiciones de seguridad alimentaria y nutricional y además ha dibujado una imagen sobre los procesos que impulsan la memoria colectiva de la alimentación en esta zona del Darién, Caribe colombiano.Abstract: Food tradition and heritage in Acandí is in the contex of the Atlantic Coast culture of Afrocolombian comunities. Food culture in the region had a main influence from Bolívar and Córdoba populations. Acandí food culture is described in this research by the daily staples, special meals in hollydays, production, access, interchange, gift and means of conservation of foods. Ethnografic data helped to anlyse food security determinants and also helped to understand collective memory processess in food culture in the Colombian population settled in the Darien-Caribe Coast.
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23

Yerbulatova, Ilmira, and Talgat Salimov. "Culture-Marked Units of the Lexical-Semantic Field “Food”." Bulletin of L.N. Gumilyov Eurasian National University. Philology Series 129, no. 4 (2019): 119–24. http://dx.doi.org/10.32523/2616-678x-2019-129-4-119-124.

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24

이요한. "Vietnamese Food Culture and Vietnamese Food in Korea." Southeast Asian Review 21, no. 1 (February 2011): 49–91. http://dx.doi.org/10.21652/kaseas.21.1.201102.49.

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Kustova, J. G. "Carbohydrate Food in the Traditional Khakass Food Culture." Kunstkamera 7, no. 1 (2020): 74–78. http://dx.doi.org/10.31250/2618-8619-2020-1(7)-74-78.

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26

Willink, Kate. "Food culture, relationality and the Slow Food Movement." Journal of European Popular Culture 10, no. 1 (April 1, 2019): 61–73. http://dx.doi.org/10.1386/jepc.10.1.61_1.

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27

LI, Li-Te, Li-Jun YIN, and Masayoshi SAITO. "Function of Traditional Foods and Food Culture in China." Japan Agricultural Research Quarterly: JARQ 38, no. 4 (2004): 213–20. http://dx.doi.org/10.6090/jarq.38.213.

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28

Qin, Xiaoyi. "Discussion on the Application of British-American Culture in Export Food Packaging." Learning & Education 10, no. 2 (September 16, 2021): 172. http://dx.doi.org/10.18282/l-e.v10i2.2323.

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British-American culture is one of the mainstream cultures in the world. Applying British-American culture to the export packaging design of food products helps bring new consumption experience to people around the world. BritishAmerican culture can serve as a window connecting food producers and consumers and realize emotional interaction through culture. The consumer group of export food is mainly overseas customers, reflecting the cultural characteristics of British and American culture in food packaging, which can not only enhance the novelty of cultural creativity, but also attract the attention of customers and establish the selling points and style of products.Due to the differences of domestic and foreign culture, the culture and local culture of China. In the export food packaging design, we need to combine the characteristics of American culture with food, express creative body structure, graphics and color elements, so that overseas consumers can resonate with the cultural artistic conception of food packaging, and thus improve consumers ‘ acceptance of food.
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29

Syed Omar, Sharifah Sakinah Habibah, Mohd Hafiz Abdul Karim, and Mohammad Aizat Jamaludin. "Halal food culture in Kuala Terengganu: Shariah perspective (Istitābat al-‘Arab)." al-Irsyad: Journal of Islamic and Contemporary Issues 2, no. 2 (December 31, 2017): 27–39. http://dx.doi.org/10.53840/alirsyad.v2i2.16.

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Different cultures possess particular uniqueness in their culinary styles. Members in a society connect with each other through similar food patterns. People from different cultural backgrounds consume different foods with different culinary styles including ingredients used, preparation methods and consumption habits. Variations in food culture are basically due to different situations faced which vary according to different societies. Religion is perceived to play a part in shaping Kuala Terengganu’s food culture along with availability of food sources, geographical background, and historical background as well as migration. Considering that Kuala Terengganu is a predominantly Muslim district, its local food culture is by any means manifested by the prescription of Shariah Law, which is to consume halalan tayyiban and to bypass haram. This study attempts to review the concept of Istitābat Al-‘Arab pertaining to halal food rulings through various references found in different Quranic verses, hadith and principles. Also in this study, the different interpretations from major denominations in Islam (i.e. Hanafi, Maliki, Shafie and Hanbali) regarding the concept of Istitābat Al-‘Arab are discussed. Hence, this particular paper explains the concept of Istitābat Al-‘Arab in Shariah perspective in shaping Kuala Terengganu’s halal food culture with reference to local food rulings.
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Shipman, Dilistan, and Beril Durmus. "The Effect of Culture on Food Consumption; a Case of Special Religious Days in Turkey." Journal of Food Research 6, no. 2 (March 17, 2017): 92. http://dx.doi.org/10.5539/jfr.v6n2p92.

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Cultural beliefs and traditions influence the consumption and the preparation of certain foods especially in special times in different cultures. Religion and traditions in different cultures lead to restrictions of some food from the diet. Culture and religion influence food consumption patterns. This paper documents how culture, religion and traditional knowledge impacts the food purchasing behavior and food choices. Most people in Turkey are Muslims and traditionally, their food consumption is influenced by the culture especially in Ramadan which involves religious fasting days and Ramadan is a time to purify the soul, refocus attention on God, and practice self-discipline and sacrifice. “Şeker Bayramı” which symbolizes the end of the fasting, is the first day of Shawwal, and it is the 10th month of the Islamic calendar period in which people treat their guests to sweets and traditional desserts. “Kurban Bayramı” commemorates Ibrahim’s willingness to sacrifice his son Ishmael to show his faithfulness to Allah takes place 70 days after the end of Ramadan and during these days the meat of the slaughtered animal is shared with the poor and neighbors. The purpose of this paper is to investigate the role of Islamic beliefs and culture in moderating consumer’s attitudes, purchase intentions and consumption of food during these special days. A questionnaire was administered online among 297 participants and the responses were collated with factor analysis, independent sample T-test and ANOVA tests. The empirical research indicates variable food consumption practices during the Muslim festivals.
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Kanwal, Aroosa, Aneela Sultana, and Jalal Rahim. "Analyzing the Benefits of Cultural Food Items for Women's Healing after Childbirth." Global Anthropological Studies Review VI, no. I (December 30, 2022): 1–10. http://dx.doi.org/10.31703/gasr.2023(vi-i).01.

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This article deals with the food preferences within the culture and the benefits of traditional food items for a woman after confinement. Within a culture, people have different food choices. Food selection is always defined by cultural, social, environmental, and personal choices. This study looks into the preferred foods within the culture, and how culture shapes the food patterns by emphasizing related traditions. This study tried to explore connections between food and healing by emphasizing traditional food given to new mothers during the period of confinement. The study looks into the benefits, especially those traditional foods that women eat postnatally. Traditional food is consumed by women to increase milk production, overcome anaemia and clean up the inside of the body after delivery.
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Jung, Gi Moon. "World History Through Food Culture." Korean History Education Review 138 (June 30, 2016): 225. http://dx.doi.org/10.18622/kher.2016.06.138.225.

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33

Kosykh, L. A. "Oil flax – food culture (review)." Agrarian science, no. 10 (January 13, 2022): 56–59. http://dx.doi.org/10.32634/0869-8155-2021-353-10-56-59.

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Flax is an agricultural crop for complex use; it is widely used in textile, paint and varnish, electrical, rubber, leather, pharmaceutical, soap-making, as well as food and other industries. The interest in using flax as a food product is explained by its component structure. Flax seeds contain 25–48% oil and up to 30% protein, they also contain nitrogen – up to 5%, ash – up to 4%, fiber – up to 4.5%. Linseed oil contains up to 16–20% oleic fatty acid, 50–60% linolenic acid, 14–17% linoleic acid, 5–7% palmitic acid, 3–4% stearic acid. Recent studies have revealed the amazing healing properties of flaxseed oil, due to the presence of a large amount of linolenic acid in it. Unsaturated fatty acids accelerate the metabolism of cholesterol in the blood and promote its elimination from the body, improve the metabolism of proteins and fats, have a beneficial effect on blood pressure, relieve spasms of blood vessels and prevent the formation of blood clots and tumors. Flaxseed oil significantly reduces the risk of cardiovascular and cancer diseases, allergic reactions. Whole flaxseed does not lose its nutritional qualities for 3 years and is widely used in various countries of the world as popular additive to various types of bread and cereal mixtures, for sprinkling confectionery products. The flour obtained from fat-free seeds is used in various mixtures for baking bread and pastry.
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박정금. "The food culture of Kumkangdaedo." Journal of the Korean Academy of New Religions 31, no. 31 (October 2014): 25–48. http://dx.doi.org/10.22245/jkanr.2014.31.31.25.

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35

Ayres, Jennifer R. "Liturgy and Food Culture: Introduction." Liturgy 32, no. 2 (February 23, 2017): 1–2. http://dx.doi.org/10.1080/0458063x.2017.1262594.

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Watts, S. "Massimo Montanari. Food is Culture." Enterprise and Society 9, no. 2 (April 9, 2008): 368–70. http://dx.doi.org/10.1093/es/khn039.

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Rashford, John. "Jamaican Food: History, Biology, Culture." Ethnobiology Letters 1 (August 3, 2010): 12–13. http://dx.doi.org/10.14237/ebl.1.2010.76.

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Thomas, Lynn. "Food in society and culture." Reviews in Anthropology 18, no. 1-4 (March 1991): 59–67. http://dx.doi.org/10.1080/00988157.1991.9977937.

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39

Garzone, Giuliana. "Food, culture, language and translation." Journal of Multicultural Discourses 12, no. 3 (July 3, 2017): 214–21. http://dx.doi.org/10.1080/17447143.2017.1364255.

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Kon Heo. "The Japanese Culture Through Food." Journal of Foreign Studies ll, no. 25 (September 2013): 319–36. http://dx.doi.org/10.15755/jfs.2013..25.319.

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Ranta, Ronald. "Re-Arabizing Israeli Food Culture." Food, Culture & Society 18, no. 4 (October 2, 2015): 611–27. http://dx.doi.org/10.1080/15528014.2015.1088192.

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Moreno-Black, Geraldine. "Gathered Food and Culture Change:." Journal of Home & Consumer Horticulture 1, no. 2-3 (August 2, 1994): 93–107. http://dx.doi.org/10.1300/j280v01n02_06.

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Pillai, Anitha Devi. "Food: Culture, Consumption, and Representation." Southeast Asian Review of English 59, no. 2 (January 2, 2023): 1–6. http://dx.doi.org/10.22452/sare.vol59no2.2.

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Quandt, Sara A. "Food and culture: A reader." American Journal of Human Biology 11, no. 3 (1999): 411–12. http://dx.doi.org/10.1002/(sici)1520-6300(1999)11:3<411::aid-ajhb12>3.0.co;2-h.

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45

M.T, Iglesias López. "Culture and Mediterranean Diet." International Journal of Nutrition 3, no. 2 (January 3, 2019): 13–21. http://dx.doi.org/10.14302/issn.2379-7835.ijn-18-2272.

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We discuss different aspects of the Mediterranean diet, including the historical, anthropological and cultural. The different foods that are characteristic of the Mediterranean diet are used to create all kinds of recipes, which are valued in gastronomic terms and are also highly nutritional. Bread, wine and extra virgin olive oil have been symbols of civilisation and prosperity for the peoples of the Mediterranean for thousands of years. The key elements of the Mediterranean diet are variety, moderation and the predominance of vegetables over food sourced from animals. These are complemented by a philosophy of life that values personal relationships, the pursuit of happiness and physical activity. A colourful cuisine has developed around the Mediterranean, which is rich and aromatic and which might be said to live in harmony with nature. The Mediterranean diet is about sharing, enjoying conversation around the table, and relaxing after the meal with a siesta. With the globalisation of food, the chronobiological rhythm of food intake has become skewed, and food industrialisation has led to the homogenisation of eating behaviours. The great chefs of today are artists, bold and dazzlingly creative, masters of harmony and subtlety, arousing hedonistic pleasures with this new form of artistic expression.
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Bray, Francesca. "Food and Culture: a Reader:Food and Culture: a Reader." Nutritional Anthropology 21, no. 2 (March 1998): 9–10. http://dx.doi.org/10.1525/nua.1998.21.2.9.

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47

Bernhardt, H., and M. Knoke. "Continuous-flow-culture zur Simulierung intestinaler Biozönosen." Food / Nahrung 31, no. 5-6 (1987): 493–94. http://dx.doi.org/10.1002/food.19870310546.

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48

Martinez, Cecilia Herrera, Jorge Daher Nader, Yesica Pazmiño Mera, Rocio Fonseca Tumbaco, and Vicky Narea Morales. "FOOD HABITS AND CULTURE FACTORS IN PREGNANT ADOLESCENTS." International Journal of Research -GRANTHAALAYAH 8, no. 2 (May 27, 2020): 1–7. http://dx.doi.org/10.29121/granthaalayah.v8.i2.2020.174.

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Adequate eating habits during the gestation period of pregnant teenagers are of vital importance because this will affect the process of formation of the fetus at birth. If pregnant adolescents have an early pregnancy, the chances of a poor physiological maturity of the fetus are more likely to be executed, which makes it necessary to correctly implement the process of feeding during pregnancy, if possible eliminate all bad habit of feeding. The adolescent should seek the positive contribution of nutrients and food that contribute both to the fetus and the mother energy, which will be useful at birth. It should be noted that multiple studies in adolescent pregnant cultural factor food affects directly proportional to the time of feeding, in cases where the teenager is educated positively on their food is ingested foods balanced diet, eliminating all those foods that contain preservatives chemicals and processed foods that deteriorate the health of the pregnant woman. For the development of this research is to determine through the survey process the habits food and cultural factors of adolescent pregnant according to the sector, as well as also those relating theoretical to provide knowledge of the habits eating in adolescents pregnant, and also determine the nutrition of pregnant adolescents in relation to the gestational age of the patient according to the BMI, and identify the nutrition of pregnant women by developing an educational talk proposal in order to correct bad eating habits.
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D’Aoust, Jean-Yves, Anne M. Sewell, and Paula Greco. "Detection of Salmonella in Dry Foods Using Refrigerated Pre-Enrichment and Enrichment Broth Cultures: Summary of Collaborative Study." Journal of AOAC INTERNATIONAL 77, no. 6 (November 1, 1994): 1490–91. http://dx.doi.org/10.1093/jaoac/77.6.1490.

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Abstract A collaborative study was conducted to compare the productivity of refrigerated pre-enrichment and enrichment broth cultures with the U.S. Food and Drug Administration culture methods for detection of Salmonella. The refrigerated pre-enrichment and selective enrichment broth culture methods for detection of Salmonella in dry foods have been adopted first action by AOAC INTERNATIONAL.
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Omar, Siti Radhiah, Shahrim Ab Karim, Ainul Zakiah Abu Bakar, and Siti Nazirah Omar. "Safeguarding Malaysian Heritage Food (MHF): The Impact of Malaysian Food Culture and Tourists’ Food Culture Involvement on Intentional Loyalty." Procedia - Social and Behavioral Sciences 172 (January 2015): 611–18. http://dx.doi.org/10.1016/j.sbspro.2015.01.410.

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