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THE ROLE OF FOOD IN CONSTRUCTING HASAN’S IDENTITY IN STEVEN SPIELBERG’S THE HUNDRED FOOT JOURNEY MOVIE UNDERGRADUATE THESIS BY SRI WAHYUNI NIM 125110101111022 STUDY PROGRAM OF ENGLISH DEPARTMENT OF LANGUAGES AND LITERATURE FACULTY OF CULTURAL STUDIES UNIVERSITAS BRAWIJAYA 2017

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THE ROLE OF FOOD IN CONSTRUCTING HASAN’S

IDENTITY IN STEVEN SPIELBERG’S THE HUNDRED FOOT

JOURNEY MOVIE

UNDERGRADUATE THESIS

BY

SRI WAHYUNI

NIM 125110101111022

STUDY PROGRAM OF ENGLISHDEPARTMENT OF LANGUAGES AND LITERATURE

FACULTY OF CULTURAL STUDIESUNIVERSITAS BRAWIJAYA

2017

i

THE ROLE OF FOOD IN CONSTRUCTING HASAN’S IDENTITY IN

STEVEN SPIELBERG’S THE HUNDRED FOOT JOURNEY MOVIE

UNDERGRADUATE THESIS

Presented toUniversitas Brawijaya

in partial fulfillment of the requirementsfor the degree of Sarjana Sastra

BY

SRI WAHYUNI

NIM 125110101111022

STUDY PROGRAM OF ENGLISHDEPARTMENT OF LANGUAGES AND LITERATURE

FACULTY OF CULTURAL STUDIESUNIVERSITAS BRAWIJAYA

2017

Herewith I,

Name

NIM

Address

DECLARATION OF AUTIIORSHIP

: Sri Wahyuni

: 125110101 111022

: Dsn. Bendolowo Ds. Tawangrejo RI004/RW004 Kec. WonodadiKab. Blitar

declare that:

l.this undergraduate thesis is the sole work of mine and has not been writtenin collaboratioo with any other person, nor does it include, without dueacknowledgement the work of any other person.

2.if at a later time it is found that this undergraduate thesis is a product ofplagiarism, I am willing to accept any legal consequences that may beimposed upon me.

Sri WahyuniNIM. 12511010111rc22

ii

Malang,27 J;uly2017

This is to certify that the undegraduate thesis of Sri Wahyuni has been approvedby the supervisor

Malang, 27 IaLy 2017

Supervisor

Melania Shinta Harendika, M.A.NIP. 19840617 20nn2005

iii

ru

This is to certifu that the undergraduate thesis of Sri Wahyuni has been approvedby the Board of Examiners as one of the requirements roi ttre degree of iarianaSastra

NIP. I 9770 5 172003 tzrcAt

NrP. 198406fi2}rcn2}05

of English

NIP. 1 97209292006a42 00 1

Yusri Fajar, M.A.

Acknowledged by,

I,

Sighted by,

M.Ed., Ph.D.

iv

v

ACKNOWLEDGEMENTS

The greatest gratitude is expressed to Allah SWT for the health, ideas,

strength and guidance that given to me so I can complete this thesis. I would like

to express my sincere gratitude to my supervisor, Ibu Melania Shinta Harendika,

M.A for the guidance, significant criticism, and patience during the process of

conducting this thesis. Likewise, the deepest gratitude is also given to Bapak Yusri

Fajar, M.A for examining, criticizing, and suggesting what is best for this thesis.

I dedicate this thesis to my parents, Andri Widodo and Erni Nurhayati who

have given the best support, prayer and endless love until I am able to finish this

study. I would also thank my beloved little brothers, Deni and Indra and my

deceased grandmother, Suratin who become my life inspiration.

I would like to say special thank to my best companion, Yuheri, who

always loves me, motivates and supports me to finish this thesis. Not to mention,

special thank for my angels, Lidiya and her family for being such a second home

in Malang and for those who always being in my life during the ups and downs:

Tiwi, Hanna, Ling, Debby, Mbak Indah, Nindy, Ebes Muh and Om Yudi. I also

thank to those who are not mentioned specifically but have contribution during the

writing process. Without the help and generosity of the people who have been

mentioned before, this thesis is impossible to be finished.

Malang, 27 July 2017

Sri Wahyuni

vi

ABSTRACT

Wahyuni, Sri. 2017. The Role of Food in Constructing Hasan’s Identity inSteven Spielberg’s The Hundred Foot Journey Movie. Study Program ofEnglish, Universitas Brawijaya. Supervisor: Melania Shinta Harendika, M.A.

Keywords: food, identity, diaspora, gastrocriticism, Indian cuisine.

Food has an important role in human life. It becomes a basic requirementto survive and fulfills their daily need. Over time, food plays another role towardhuman life that often depicted in the literary works namely as a media to constructone’s identity. The writer chooses a movie worked by Steven Spielberg entitledThe Hundred Foot Journey as the object of the study. This study is aimed toexamine the role of food in constructing identity of Hasan as the main character inthat movie.

This study uses a qualitative approach to collect data from scenes andconversations and using social identity and diaspora as the main theoreticalframework. Gastrocriticism, a little bit information about Indian cuisine and filmstudies are also used to gain a better analysis toward this movie.

By applying that theory, this study finds that food plays an important rolein preserving and negotiating Hasan’s cultural identity. It becomes a bridgebetween his local cultural identity and the culture he inhabits that lead to theopenness of his new cultural identity.

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ABSTRAK

Wahyuni, Sri. 2017. Peran Makanan dalam Mengkonstruksi Identitas Hasandalam Film Karya Steven Spielberg The Hundred Foot Journey. ProgramStudi Bahasa Inggris, Universitas Brawijaya. Pembimbing: Melania ShintaHarendika, M.A.

Kata kunci: makanan, identitas, diaspora, gastro kritik, makanan India.

Makanan makanan memiliki peranan penting dalam kehidupani manusia.Ia menjadi alat pemenuh kebutuhan dasar manusia untuk bertahan hidup. Seiringberjalannya waktu, makanan juga memiliki peran penting dalam kehidupanmanusia yang kerap kali digambarkan dalam sebuah karya sastra yakni sebagaialat untuk mengkonstruksi identitas seseorang. Penulis memilih film komedi-drama berjudul The Hundred Foot Journey karya Steven Spielberg sebagai objekpenelitian. Penelitian ini bertujuan untuk mengungkap peran makanan dalammembangun identitas Hasan sebagai karakter utama dalam film tersebut.

Penelitian ini menggunakan pendekatan kualitatif untuk mengumpulkandata dari adegan dan percakapan serta menggunakan identitas social dan diasporasebagai kerangka teori utama. Gastro kritik, sedikit informasi mengenai makananIndia dan studi film juga diperlukan untuk memperoleh analisis yang lebih baikterhadap film tersebut.

Dengan menerapkan teori tersebut, penelitian ini menemukan bahwamakanan memegang peranan penting dalam menjaga dan menegosiasi identitasbudaya Hasan. Ia menjadi jembatan antara identitas budaya lokal dan budaya yangdidiami oleh Hasan yang kemudian menuju pada keterbukaan identitas budayabarunya.

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TABLE OF CONTENTS

TITLE PAGE .................................................................................................... iDECLARATION OF AUTHORSHIP ............................................................ iiSUPERVISOR’S APPROVAL ........................................................................ iiiBOARD OF EXAMINERS’ CERTIFICATE OF APPROVAL .................. ivACKNOWLEDGEMENTS.............................................................................. vABSTRACT....................................................................................................... viABSTRAK...........................................................................................................viiTABLE OF CONTENTS.................................................................................. viiiLIST OF FIGURES .......................................................................................... x

CHAPTER I INTRODUCTION1.1 Background of the Study 11.2 Problem of the Study 41.3 Objectives of the Study 4

CHAPTER II REVIEW OF RELATED LITERATURE2.1 Theoretical Framework 5

2.1.1 Cultural Identity and Diaspora 52.1.2 Gastrocriticism................................................... 92.1.3 Indian Cuisine .................................................... 11

2.1.3.1 Ayurveda........................................... 122.1.3.2 Indian Spices..................................... 132.1.3.3 Indian Cooking Style ........................ 18

2.2.4 Film Studies ....................................................... 202.3 Previous Studies........................................................... 242.4 Research Method.......................................................... 26

2.4.1 Deciding the Object of the Study....................... 262.4.3 Interpreting and Analyzing the Data.................. 272.4.4 Drawing Conclusion .......................................... 27

CHAPTER III FINDING AND DISCUSSION3.1 The Role of Food in Preserving Hasan’s Cultural

Identity 293.2 The Role of Food in Negotiating Hasan’s Cultural

Identity 363.3 The Role of Food in Constructing Hasan’s New Cultural

Identity 52

CHAPTER IV CONCLUSION4.1 Conclusion 614.2 Suggestion 62

ix

REFERENCES 64

APPENDIX 66

x

LIST OF FIGURES

Figure Page

1. 3.1 Hasan cooks Indian Cuisine in London 302. 3.2 The Using of Indian Spices in Maison Mumbai ..................................... 343. 3.3 The Workers of Le Saule Pleureur Mocking at Maison Mumbai ........... 384. 3.4 Mansur Shows Tandoori Oven to the Madame Mallory 385. 3.5 Madame Mallory Cleans Hasan’s Wall 406. 3.6 Hasan Finds some Books about French Cuisine 417. 3.7 Marguerite Tastes Hasan’s Cooking 428. 3.8 Madame Mallory helps Hasan to Make an Omelet................................ 439. 3.11 Madame Mallory Tastes Hasan’s Omelet ............................................ 4410. 3.12 Hasan’s Father Speaks to Madame Mallory ........................................ 4711. 3.13 Hasan Walks across the Street to Join Le Saule Pleureur .................... 4812. 3.14 Everyone Applause to Hasan for His Cooking .................................... 4913. 3.15 Hasan’s Father Tastes the Cuisine in Le SaulePleureur....................... 5014. 3.16 Hasan Accompanies His Mother Shopping Indian traditional market. 5215. 3.17 Hasan smells and tastes sea urchin in Indian traditional market.......... 5316. 3.18 Journalists Report and Review Hasan’s Cuisine in La Baleine Grise . 5617. 3.19 Hasan Becomes A Head Chef in La Baleine Grise.............................. 5618. 3.20 Hasan Becomes Becomes the Headline of TV Show .......................... 5719. 3.21 Hasan being in the Cover of French Cuisine Magazine....................... 5720. 3.22 Hasan Comes Back to St. Antonie ....................................................... 5921. 3.23 People Eating in the Maison Mumbai on the Bastille Day .................. 59

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CHAPTER I

INTRODUCTION

This chapter is an introduction of the research which contains background

of the study, problem of the study and objective of the study.

1.1 Background of the Study

Food has an important role in human life. It becomes a basic requirement

to survive and fulfills their daily need. Over time, food plays another role toward

human's life that often depicted in the literary works. Rampaul (2007, p. 64) states

that “food and drink are more important to the literary work… their social and

cultural definitions highlight their important role in the rendering of an authentic

and indigenous culture in literary work”. According to the explanation, food is not

only a basic human need but also has an important role in the literary world.

Moreover, Priscilla Ferguson says food as a cultural construction that makes

culinary activities and culinary gestures spontaneously transform into a stable

cultural codes (2004, cited in Cwiertka, 2006, p.11). According to that

explanation, food does not only play a role as the minor category in human life

but also can be a cultural indication of some society.

Hereafter, the idea of having food as the theme of the literary work brings

out some message that lies underneath it. One of the message that carried is food

plays a role as a media to identify and construct one’s identity. Furthermore, Fajar

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(2013, para.1 ) describes the relationship between literature and culinary which is

not only related in terms of material and physical, such as how the characters in

literature eating and enjoying the food, but also can be a socio-cultural, namely

how the characters are constructing cultural identity and the principle of their lives

through food. According to this explanation, food is not merely enjoyed as a

material but also can be seen as a medium to build a character's identity in the

literary work.

Related to this issue, this study entitled “The Role of Food in Constructing

Hasan’s Identity in the Steven Spielberg’s The Hundred Foot Journey Movie”.

The writer will analyze how the role of food in that movie to brace the shaping of

Hasan’s identity as the main character in that movie. The movie entitled The

Hundred Foot Journey is chosen by the writer as the object of the study because

of some reasons. The theme of food that is carried by the movie is really

interesting when it comes up not merely food as material, but also implies the

relationship of food to the human experience in constructing one’s identity.

Moreover, this kind of research is still rarely done. Therefore, by conducting this

research, the writer hopes that the study may enrich and provide information for

other writers who are interested in examining identity through culinary. The writer

also hopes that there will be more research done in examining culinary in the

literary work since there has been lack of research on this kind of issue.

The Hundred Foot Journey is a box office Hollywood movie released in

2014 and produced by Oprah Winfrey, Steven Spielberg, Juliet Blake,

DreamWorks Studios and Participant Media's. This movie is directed by Lasse

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Hallstrom of the screenplay written by Steven Knight, which is adapted from the

novel of the same title that released in 2010 by Richard C. Morais. Yet, the novel

is still available in French that is why the writer chooses to analyze the movie

since the writer does not have capability to the language concerned.

This movie is stared by Manish Dayal who acts as the main character

named HasanKadam. He is one of children in Kadam family. The story began

when Kadam family had to move from India to Europe because of political chaos.

At first, they lived in England near Heathrow air base.Nevertheless, they decided

to move to another place because they felt that the food source there had no soul.

That reasonmakes sense since the family have its own passion in cooking,

especially Hasan. Along the way, the car got brake failure and eventually stopped

at a place in France named St. Antonie. Then they decided to buy a house and

later set up an Indian typical restaurant called Maison Mumbai. Initially, they also

have a restaurant in India. This family is so proud of their culture and keeping

their family recipes.

The presence of their restaurant is disliked by people around them, until

they were sabotaged. From that moment, Hasan Kadam struggled to pursue his

dream as a professional chef. Over time, through his food creation and innovation

by using the original Indian ingredients he successfully change himself from an

ordinary cook become an Indian great chef in France. As a diaspora, Hasan

struggles to preserve and negotiate his local identity as Indian that later on he

constructs his new cultural identity through food.

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1.2 Problem of the Study

Based on the background of the study, the problem can be formulated as

how food plays a role in preserving and negotiating Hasan’s cultural identity and

how Hasan construct his new cultural identity through food that portrayed in the

The Hundred Foot Journey movie.

1.3 Objective of the Study

Based on the problem of the study, the object of this study is to reveal how

food plays a role in preserving and negotiating Hasan’s cultural identity and find

out how Hasan construct his new cultural identity through food that portrayed in

the The Hundred Foot Journey movie.

5

CHAPTER II

REVIEW OF RELATED LITERATURE

AND RESEARCH METHOD

In this chapter, the related literature is provided to use in analyzing the

object of the study. Those are cultural identity and diaspora, gastrocriticism and a

brief explanation of Indian cuisine and movie studies. This chapter also contains

previous studies and research method.

2.1 Theoretical Framework

In this part, related theories in analyzing the problem of the study are

explained comprehensively as follows:

2.1.1 Cultural Identity and Diaspora

Before explaining about cultural identity and diaspora, the writer begins to

discuss the notion of identity. Weinrich and Sauderson (2003) explain that a

person's identity defined as the totality of one's self construal, in which one

represents oneself in the present expresses the continuity between how one

construes one-self as one was in the past and how one construes one-self as one

aspires to be in the future. Therefore, it can be said that personal identity formed

by his or her past experience, current situation and aspiration in the future. Thus,

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social identity includes name, self-concept, interpersonal relation, political

affiliation, gender, undesirable attribute by other, ethical or religious affiliation,

career, and hobby.

Furthermore, in the book entitled The Question of Cultural Identity (1996)

Stuart Hall states that there are three concepts of identity.

a. Enlightenment Subject

The enlightenment subject was based on conception of the human

person as a fully centered, unified individual, endowed with the

capacities of reason, consciousness and action, whose “center”

consisted of an inner core which first emerged when the subject was

born, and unfolded with it, while remaining essentially the same-

continuous or “identical” with itself-throughout the individual’s

existence. The essential center of the self was a person’s identity.

b. Sociological Subject

The notion of the sociological subject reflected the growing

complexity of the modern world and the awareness that this inner core

of the subject was not autonomous and self-sufficient, but was formed

in relation to significant others, who mediated to the subject the values,

meanings, and symbols- the culture – of the worlds he or she inhabited.

In this sociological conception identity is formed in the “interaction”

between self and society. The subject still has an inner core or essence

that is “the real me”, but this is formed and modified in a continuous

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dialogue with the cultural worlds “outside” and the identities which

they offer.

c. Post-modern Subject

Post-modern subject conceptualized as having no fixed, essential or

permanent identity. Identity becomes a “moveable feast”: formed and

transformed continuously in relation to the ways we are represented or

addressed in the cultural system which surround us (Hall, 1987). It is

historically, not biologically defined. The subject assumes different

identities at different times, identities which are not unified around a

coherent “self”. The subject that previously experienced as having a

unified and stable identity is becoming fragmented; composed, not a

single, but several, sometimes contradictory or unresolved identities.

Through the explanation above, we can say that the first concept of identity is

very individualist conception of the subject while the second concept bridges the

gap between the personal and the public worlds. As Hall (1996, p.597) states that

“we project ourselves into these cultural identities, at the same time internalizing

their meaning and values, making them part of us, helps to align our subjective

feelings with the objective places we occupy in the social and cultural world.”

While the last concept of identity, leads to the openness of a subject in acquiring

his cultural identity. Those three concepts of identity will be used to analyze the

process of how Hasan shape his identity.

Hall (1996) defines cultural identity as one shared cultured, a sort of

collective one true self, hiding inside the many other, more superficial or

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artificially imposed selves, which people with a shared history and ancestry in

common. Within the terms of this definition, our cultural identities reflect the

common historical experiences and shared cultural codes which provide us, as one

people, with stable, unchanging and continuous frames of reference and meaning,

beneath the shifting divisions and vicissitudes our actual history. In short, cultural

identity is the way we are positioned, and position ourselves in the society.

Before explaining the relationship of cultural identity and the diaspora the

writer wants to explain the meaning of the diaspora itself. According to Merriam-

Webster Dictionary, diaspora is a group of people who live outside the area in

which they had lived for a long time or in which their ancestors lived. In the

globalization era, people can move easily from their homeland to the new land

that they think could give a better future for them and living as a diaspora.

As a diaspora, they have to struggle to live in their new society. They

struggle to preserve their local identity firmly. However, Hall (1996, p.304) says

that the strengthening of local identities can be seen in the strong defensive

reaction of those members of dominant ethnic groups who feel threatened by the

presence of other cultures. Through that explanation, we could say that diaspora

could not hold their local identity firmly but they should adapt with their new

society in order to be accepted yet they could still preserve their local identity.

Diaspora struggles to be accepted in their new society by doing cultural

negotiation. In the context of food, diaspora negotiates his/her cultural identity by

trying to come up with a dish that mixes ingredients from his/her region with

distinctive dishes in his/her new place or society. For example, the main character

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of The Hundred Foot Journey movie cooks a French dish by adding some spices

that originally from India. In this case, he can be accepted in his new society but

he can still preserve his own identity as Indian People. Moreover, Hall (1996,

p.310) describes that diaspora retain strong links with their places of origin and

their traditions, but they are without the illusion of a return to the past. They are

obliged to come to terms with the new cultures they inhabit, without simply

assimilating to them and losing their identity completely. Hence, the theory of

cultural identity and diaspora is using to analyze how Hasan preserves, negotiates

and constructs his cultural identity as an Indian diaspora that struggle to be a great

chef in French.

2.1.2 Gastrocriticism

Through the objective of the study, gastrocriticism is also added since

cultural identity and diaspora theory is not enough to give a comprehension to

reveal the role of food in constructing the main character’s identity that portrayed

in the The Hundred Foot Journey movie. This theory reviews a role of food in the

literary world. One of the pioneers of this field is the French critic named Ronald

Tobin. He gave a lecture in November 2008 at UCSB entitled “Thought for Food:

Literature and Gastronomy” in which he discusses the term of gastrocriticism.

Tobin states although anthropologists and sociologists have seen food as an

interplay between cultures and people, literary critics have developed few pages to

the study of self-nourishment in literally until recently. In his speech Tobin

focuses on comedy in Moliere, he indicates the extensive use of food in literature

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from Homer onwards and identifies the commonality of expressions related to

food, but which have also other connotations such as hunger, desire and

consummation. The sharing of a meal, biblical breaking of bread and communion,

all typify the transformation of food into something else. The role of food in the

literary works becomes the focus in gastrocriticism.

Whereupon, the attitudes towards eating, the decision in choosing food,

and the way someone creating food also determine someone’s identity. Kittler,

Sucher, and Nelms (2012, cited in Almerico, 2014, p.3) defined the term food

habits (also known as food culture or food ways) to describe the manner in which

humans use food, including everything from how it is chosen, acquired, and

distributed to who prepares, serves and eats it. In addition, Jane (2011, p.89) also

notes that the twenty-first century historian or anthropologist would be hard

pressed to deny the intrinsic role that food plays in defining individual and

collective identities for cultures and societies worldwide, the food we eat

determines the daily rhythm with which we live our lives, the food that we choose

to consume thus defines us individually and collectively on a very personal level.

We eat what we eat based on where we live, what is available to us, how we can

most easily access it, and what we can afford to prepare. Based on that

explanation, we can infer that food play a role in constructing identity through its

way cooking, serving and enjoying it.

Food is a part of who we are and become. Kittler, Sucher, and Nelms

(2012, cited in Almerico, 2014, p.5) described the influence of food habits on an

individual’s self-identity by stating “eating is a daily reaffirmation of one’s

11

cultural identity”. Many people affiliate food from their culture, their childhood,

good feelings and memories.

The local and national identities of the characters can be illustrated by the

tendency to preserve local and national rooted foods by cooking, serving, and

enjoying them. It really ties to our social identity, as stated by Almerico (2014,

p.5) that the food choices of different cultural groups are often connected to ethnic

behaviors and religious beliefs. Furthermore, Almerico (2014, p.6) defines that

food is much more than nutrients, there were emotional connections, a sense of

belonging, and ethnic pride. Since this study focuses on how Hasan preserves,

negotiates and constructs his cultural identity through food, gastrocriticism will be

used to analyze how Hasan brace his identity by cooking serving and enjoying

food that reflects his cultural identity.

2.1.3 Indian Cuisine

India is a large country that consists of several states which have its own

typical food. Sheevani (2016: para.2) states that “Indian food is as varied as its

culture and people. In every region, food changes its flavours and techniques of

cooking. As Indian food is influenced by its religions, customs, and traditions….

It is a country where the climatic conditions are also so varied, that the availability

of produce too determines the way the food is cooked.” From that explanation, we

can see that Indian cuisine is also influenced by culture, ethnic groups,

occupation, religion, cultural choices, traditions and the availability of goods in

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that region. The information about Ayurveda, the spices and the style of Indian

cuisine is needed to understand more about Indian cuisine.

2.1.3.1 Ayurveda

Sheevani (2016) states that the strongest influence on Indian food is from

Ayurveda which revolves around the concept that our body is made up of three

elements such as fire, air, and water, commonly referred in Sanskrit as vatta, pitta,

and kappa. Ayurveda becomes the concept of health and natural healing system by

balancing the elements of nature. It believes that the rise of ailments and diseases

are due to the imbalance in these elements. Furthermore, Taljaard (2016) states

that the central message of Ayurveda is “Let food be your medicine and kitchen

be your first pharmacy”. From that explanation, Ayurveda also talks about foods

that regulate the health and even emotions of human beings. For example, the

usage of the oil and ghee-oil is believed to heat the body whereas ghee is

supposed to provide a cooling effect.

Sheevani (2016) describes that Ayurveda classifies food on the basis of

characteristics as follows:

a. Rasa

Rasa is a Sanskrit word which means the taste. It is classified into the

following six tastes such as sweet, salty, pungent, bitter, astringent and

sour. Ayurveda believes that any deviation of these six tastes in food will

cause the imbalance in the elements of body which each element is

responsible for certain diseases. It became imperative to serve foods that

13

balance all the elements in our body. A healthy Indian meal would consist

of rice, salad, lentils, vegetables, proteins in forms of paneer or meat,

yoghurt, pickle, and sweet.

b. Veerya

This is the food that provides potency to the body. Meat provides energy

and vigour that is why t was given to warriors and kings. Brahmins and

godly people were given food that did not provide heat to the body,

thereby letting them meditate and stay in touch with God.

c. Prabhav

This is the food that has some special action on the body. This is known as

Tehseerin Urdu and it implies the hot and cold effects of food on body.

By that explanation, Ayurveda is not only a health concept for Indian society, but

also becomes the basis of Indian food philosophy. They see food more than a

fulfillment of basic needs but also as a healing tool and a reflection of identity.

2.1.3.2 Indian Spices

There is no other country in the world that produces as many kinds of

spices as India so that is not very surprising that India is known as the "Home of

Spices" (Meeta: 2007). Indian spices are well known all over the world and

cherished for their culinary value, tangy and aromatic flavors. They play a very

important role in Indian cooking. Indians spice up their food, teas, drinks and

sweets. They are not only for the exquisite flavor of the dish but also due to the

medicinal values they provide.

14

Meeta (2007) states there are a few basic spices in Indian cuisine that go

into most dishes, as follows :

1) Cumin Seeds - Whole and Powder (Jeera)

This is mainly used in North Indian food and is used for its strong

distinctive taste. When cumin is roasted, whole cumin seeds

release more of the aroma and gives the dish a sweet flavor. Cumin

seed powder lends a sweet and mild flavor to a dish and is one of

the main ingredients in the Garam Masala.

2) Coriander Seeds - Whole and Powder (Dhania)

Coriander seeds are mainly used for its fresh, soothing and cooling

taste. They are very light weight and have a mild flavor. Although,

they come from the same plant, they should not be mixed up with

cilantro. In powder form it is an indispensable spice in the spice

box. The aromatic fragrance of the roasted coriander powder

enhances the taste of any dish.

3) Turmeric Powder (Haldi)

This is mainly used in Indian dishes for its medicinal properties

and for the gorgeous intensive color of the dishes. It is mildly

aromatic and has a delicate scent of ginger. Turmeric is a wonder

spice and is used throughout Asia to treat cases of stomach and

liver ailments.

4) Chili Powder (Lal Mirch)

15

The Indian chili powder is made from ground chilies and is often

hotter than the other chili. It has a pungent and hot aroma.

5) Asafetida (Hing)

This is often used as a digestive herbal medicine. It has a strong

odor and a slight garlicky flavor. It is usually used just a pinch for

cooking in dishes with lentils and beans.

6) Black Mustard Seeds (Mohri)

In India the black mustard seeds are preferred over the larger

yellow ones found in the western world. It has a strong but

pleasing flavor and known for its digestive qualities. Mustard seeds

are used in India to flavor vegetables, pulses and pickles.

7) Garam Masala

Garam masala is a very well known spice mixture in Indian

cuisine. The word garam means hot, not "hot" as in spicy chili hot,

but due to the fact that the spices blended in the mixture are said to

increase the body temperature. Whereas, masala is a word very

commonly used in Indian cooking and it is simply the Hindi word

for "spice." So, whenever a combination of spices, herbs and other

condiments are ground or blended together, it is called masala. The

mixture may include a variety of ingredients from cumin, fennel,

coriander, cardamom, cinnamon, cloves, poppy seeds, saffron,

pepper, chilies, and black cumin seeds,etc. It can be used whole or

16

in powdered form. It is often added at the end of cooking, so that

the full aroma is not lost.

Moreover, Meeta (2007) also adds some complementary spices in Indian

cuisine that go into most dishes, as follows :

1. Fennel Seeds (Saunf)

Although this is a basic Indian spice, it is not essential. It is mainly

used in North Indian cuisine and posses digestive qualities. It is

usually offered after meals as a mouth freshener. Fennel seeds are

also often used to spice up teas and drinks.

2. Fenugreek Seeds (Methi)

This spice is actually a lentil which is used throughout India for the

distinctive flavor to the dish and wonderful healthful properties.

Fenugreek seeds are the most medically useful item in Indian

kitchen.

3. Nigella Seeds (Kalonji)

These spices are also known as onion seeds which are often used in

North India to enhance vegetable dishes. However, they are not

really seeds from onions. By toasting the seeds briefly, that will

bring out the flavor.

4. Carom seeds (Ajwain)

These spices have a strong peppery-thyme flavor. It is very popular

in North Indian cooking. It is used in preparing many Indian

vegetables and pulses.

17

5. Green Cardamom - Whole and Powder (Choti Elaichi)

This is used throughout India to flavor curries, vegetables, rice,

dessert and masala chai.

6. Black Cardamom (Kala Elaichi)

This is larger in size and darker in color. It is often used to flavor

meat, poultry and rice dishes. The spice is coarser in flavor than the

green variety. The inner seeds are often one of the spices used in

garam masala.

7. Cinnamon Sticks (Dalchini)

Cinnamon sticks lend the dish a sweet and mellow flavor. In India

it is often used in many curries and puloas to give the dish a rich

flavor.

8. Cloves - whole and powder (Laung)

Cloves are strong, pungent, and sweet. They are used in many meat

dishes, marinades, pickles and in many garam masalas. Cloves are

used whole or in powder form. In India clove oil is also used due to

its medicinal value. Many Indians chew on cloves to relieve

toothaches and it is used also as a mouth freshener after a meal.

9. Nutmeg

This is usually used in powdered form, grated freshly using a

whole nutmeg. It is often used to flavor Indian sweets and some

savory dishes.

18

2.1.3.3 Indian Cooking Style

Regardless of the Ayurveda concept and Indian spices, Petrina (2017:

para.1) states that the cooking style varies from region to region that is largely

divided into South Indian and North Indian cuisine. That will be explained as

follows:

a) South Indian Cuisine

South India consists of Andra Pradesh, Karnataka, Kerala and Tamil

Nadu. This region has hot, humid climate and all its states are coastal.

Rainfall is abundant and so that the supply of fresh fruit, vegetables,

and rice. In connection with style of food, South Indian cuisine is

perhaps the hottest of all Indian food. Meals are centered around rice

or rice-based dishes. Rice is combined with sambaar (a soup-like lentil

dish tempered with whole spices and chilies) and rasam (a hot-sour

soup like lentil dish), dry and curried vegetables and meat dishes and a

host of coconut-based chutneys and poppadums (deep-fried crispy

lentil pancakes). The staple food in South India is rice in some form

such as boiled rice or Idlis (steamed cakes made from rice batter),

dosas or uttapams (pancakes made from a batter of rice and lentil

flour). Daals (lentils) are also a part of most meals. Coconut oil is most

commonly used for cooking and frying. Vegetable oils like sunflower

and canola are also used and ghee is poured over rice during daily

meals or in special occasion dishes. Important spices and ingredients

that is used in the South Indian cuisine are curry leaves, mustard,

19

Asafetida, pepper and peppercorns, tamarind, chilies and fenugreek

seeds. Popular dishes in this region is Idlis, Dosas, Vadas, Sambaar,

Uttapams, Rasam, Payasam.

b) North Indian Cuisine

North India has extreme climates when summers are too hot, and

winters are too cold. This region consists of some states such as,

Jammu and Kashmir, Himachal Pradesh, Punjab, Uttaranchal, Uttar

Pradesh, Haryana, Bihar, Jharkhand, Chattisgarh and Madhya Pradesh.

The style of North Indian curries is usually thick, moderately spicy and

creamy gravies. The use of dried fruits and nuts is fairly common even

in daily foods. Dairy products like milk, cream, cottage cheese, ghee

(clarified butter) and yoghurt play an important role in the cooking of

both savory and sweet dishes. In this region, a rich variety of fruit and

vegetable is available at all times of the year, so that it produces a

dazzling array of vegetarian dishes. The staple food in this region is

Indian bread. This region is home to the tandoori roti and naans (bread

made in a clay tandoor oven), stuffed parathas (flaky Indian bread with

different kinds of vegetarian and non-vegetarian fillings) and kulchas

(bread made from fermented dough). Rice is also popular and made

into elaborate biryanis and pulaos. The cooking oil that commonly

used is vegetable oils like sunflower and canola. Mustard oil is rarely

used and ghee is normally reserved for special occasion cooking.

Important spices and Ingredients that is used are coriander, cumin, dry

20

red chilies, turmeric, chilli powder, cardamom, cinnamon, cloves,

garam masala, aniseed or Fennel, etc. Popular dishes in this region is

Mutter Paneer (a curry made with cottage cheese and peas), Biryani,

Pulaos, Daal Makhani, Dahi Gosht, Butter Chicken, Chicken Tikka,

Fish Amritsari, Samosas (snack with a pastry case with different kinds

of fillings), Chaat (hot-sweet-sour snack made with potato, chick peas

and tangy chutneys), Motichoor Laddoo.

In connection with this study, the information about Ayurveda, the spices

and the style of Indian cuisine is needed to help the writer in analyzing the role of

food in constructing Hasan’s Identity that is depicted in the The Hundred Foot

Journey movie

2.1.4 Film Studies

Elsaesser and Buckland (2002) explain that “Film is not only an

extraordinary entertainment but also a super story-telling machine that also passes

on a kind of presence and closeness to the world unparalleled elsewhere, and

undreamt of before the cinema was ‘invented’”. Based on this explanation, it can

be inferred that film can be said as a good media for learning and knowing about

social phenomenon in the world. Furthermore, Boggs and Petrie (2008) stated that

not only there is an art to making films, there is also an art to watching films. This

art of watching films used by researcher to analyze a film according to the issue

that they carry.

21

Film has some elements that usually pointed out by literary researchers to

be analyzed or to support the discussion, such as plot, character, setting, music,

lighting, costume, cinematography etc. Related to the purpose of this research

which is revealing the role of food in constructing Hasan’s identity in the The

Hundred Foot Journey movie, character and cinematography become a significant

element in this research. Hence, to help this research, the researcher uses

characterization and cinematography to analyze the main character of this movie

in constructing his identity.

1) Characterization

There are three kinds of characterization that is used in this study, those

are characterization through dialogue, characterization through internal action and

characterization through contrast: dramatic foils.

a. Characterization through Dialogue

Boggs and Petrie (2008) explain that character’s thoughts, attitudes,

and emotions can be revealed in subtle ways through word choice and

through the stress, pitch, and pause patterns of their speech. Regarding

to this research, the character’s dialogue is needed to analyze Hasan’s

identity that implied by his dialogue.

b. Characterization through Internal Action

Boggs and Petrie (2008) state that there is an inner world of movie

characters that normally remains unseen and unheard, the universe of

the character’s thoughts, memories, expectations, fantasies and

emotions which make up the character’s psychological identity.

22

People’s hopes, dreams, and aspirations can be as important to an

understanding of their character as any real achievement, and their

fears and insecurities can be more terrible to them than any real

catastrophic failure and the most obvious way in which the filmmaker

reveals inner reality is by taking us visually or aurally into the

character’s mind so that we see or hear the things that the character

imagines, remembers, or think about. Based on that explanation,

characterization through internal action is needed to help researcher in

analyzing Hasan’s identity regarding to his dream, thought,

expectation, aspiration, etc.

c. Characterization through Contrast: Dramatic Foils.

One of the most effective techniques of characterization is the use of

foils contrasting characters whose behavior, attitudes, opinions,

lifestyle, physical appearance, and so on are the opposite of those of

the main characters (Boggs and Petrie, 2008). In connection with this

study, characterization through contrast is needed since the movie

presents a contrast characters between Hasan as an Indian to the

European characters which difference from its behavior, attitudes,

opinions, lifestyle, physical appearance, etc.

2) Cinematography

The analysis of cinematography also needed to gain a better

comphrehension in analyzing the role of food in constructing Hasan’s identity,

Lightman (cited in Boggs and Petrie, 2008, p.124), the editor of American

23

Cinematographer states that as the “eye” of the motion picture, camera is also an

artistic tool which becomes an instrument through story that is placed on film.

Therefore, cinematography is important because the camera techniques relate to

the purpose of the whole film.

According to Abrams (2001, para.1), states “If mise-en-scene refers to

what is placed in front of the camera, then cinematography is concerned with

recording the elements within the shot”. Framing, as the one of the elements in

cinematography, is used in this research to analyze the movie. This element of

cinematography could show how the scene is portrayed on the movie and could

actually change the audience’s emotion and some features within the shot.

According to Abrams (2001, para.1), explains “Framing refers to the edges

of a shot, in that framing determines both what is included and what is excluded”.

Based on Abrams (2001, para.3), there are five basic shot sizes, such as;

a. Extreme Long Shot (ELS)

ELS is usually used as the opening scene. ELS introduce the entire

site, contents of the story and the scenes. It is also used to show the

subject from a distance, or the area in which the scene is taking place.

This type of shot is particularly useful for establishing a scene in terms

of time and place, as well as a character’s physical or emotional

relationship to the environment and elements within it.

b. Long Shot (LS)

LS shows the subject from top to bottom; for a person, this would be

head to toes, though not necessarily filling the frame. The character

24

becomes more of a focus than an Extreme Long Shot, but the shot

tends to still be dominated by the scenery. LS is used to deliver a

breadth of audience mood eye or objects.

c. Medium Shot (MS)

This shot will show the subject of the hands up to the top of the head

(half board). Usually the background of a movie can still be seen. The

emphasis tends to be more on action and movement rather than a

character’s emotional state.

d. Close Up (CU)

CU fills the screen with part of the subject, such as a person’s head or

face. Framed this tightly, the emotions and reaction of a character

dominate the scene.

e. Extreme Close Up (ECU)

ECU power is on the immediacy and the sharpness that only focus on a

single object. It emphasizes a small area or detail of the subject, such

as the eye(s) or mouth.

2.2 Previous Studies

There has been lack of research on the study that concerning on exploring

food to shape cultural identity. The writer found three previous studies to give

some information and comprehension to support the conducting of this research.

All of those have a similarities and differences from this research.

25

The first study entitled Exploring Chinese Culture through Chinese

Culinary in Nicole Mones’ The Last Chinese Chef which is conducted by

RizkyAmalia from UniversitasBrawijaya Malang in 2014. It analyzes how

Chinese culture is exposed through its culinary. It has similarity and some

differences with this study. The similarity lies in the topic that carried by the

writer, which is about food/culinary. However, it is really different from the

object, theory, and problem of the study. Amalia uses novel as the object, and

using sociological approach to analyze it. Nevertheless, this study gives

contribution in terms of understanding food as the representation of culture in a

society.

The second previous study is a scientific journal entitled Food and

Identity: Food Studies, Cultural and Personal Identity which is written by Gina

M. Almerico that is published in AABRI journals in 2014. This study introduces

the concept of food studies and explores the relationship of food to the human

experience. This research raises the same issue in terms of food and the

relationship to the human experience in constructing identity, but there are still

differences in terms of object and problem of the study. This research is really in

accordance with the research being carried out by the author. Therefore, it helps

the writer in understanding the relationship between food and the construction of

one's identity, which become the focus of this research.

The last is an article from YusriFajar entitled Sastra dan Kuliner which

published in KOMPAS in 2013. He describes the relationship between literature

and culinary. He stated that Literary and culinary is not only related in terms of

26

material and physical, such as how the characters in literature eating and enjoying

the food, but also can be a socio-cultural, namely how the characters are

constructing cultural identity and the principle of their lives through food. This

article really helps the writer to conduct this research and give a sufficient

understanding in constructing identity through food.

2.3 Research Method

There are three steps taken in this research. The first is deciding the object

of the study, then analyze and interpret the data and the last is drawing conclusion.

2.3.1 Deciding the Object of the Study

The movie entitled The Hundred Foot Journey which is adapted from the

novel of the same title that released in 2010 by Richard C. Morais is chosen to be

the material object of the study. The writer chooses the movie instead of the novel

because the novel is still available in a French language while the writer does not

have capability to the language concerned. The reason why the movie is chosen is

because of the culinary theme that carried by the movie since there has been lack

of research on the study of exploring the role of food/ culinary in constructing

one’s identity.

27

2.3.2 Interpreting and Analyzing the Data

In this study, the data is taken from subtitle script which perform cooking

scene and some subtitle accordance to his shaping identity, Hasan’s action

pictures in the The Hundred Foot Journey movie and notes. After choosing the

material object, the movie is watched several times. This step is done in order to

obtain a better understanding in interpreting the object. The movie exposes how

food can construct Hasan’s identity in his society. Hence, a study using cultural

identity and diaspora to see how the Hasan construts his identity and gastro-

criticism theory is needed in order to focus on the role of food in constructing of

identity itself, film studies is also added to do the analysis.

2.3.3 Drawing Conclusion

The last step of the research is drawing conclusion based on the result of

the analysis which has been done. The finding that has been discussed in the

analysis refers to the role of food in constructing main character’s identity as the

answer of problem of the study will be concluded then.

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CHAPTER III

FINDINGS AND DISCUSSION

In this chapter, how food plays a role in preserving and negotiating

Hasan’s cultural identity and how Hasan construct his new cultural identity

through food that portrayed in the The Hundred Foot Journey movie are being

analyzed using social identity and diaspora by Stuart Hall and gastrocriticism by

Gina M. Almerico. A little bit information about Indian cuisine and film studies

are also used to analyze this movie based on objective of the study.

Indian society tends to preserve the cultural identity from generation to

generation. One of the cultural identities that they always preserve is their culinary

culture. Indian culinary culture can not be separated from the concept of ayurveda

which becomes a health concept for Indian society and the basis of Indian food

philosophy. Indian society also tends to maintain their family recipes from

generation to generation. Although, they move to a country far from their

homeland or we called diaspora (as explained in the chapter II) they still maintain

their local food. They tend to keep their local food by cooking and serving a dish

that originally come from their homeland or adding some spices that become a

characteristic of Indian food.

As a diaspora, they can not strength their local identities because they are a

minority in their new society. They should adapt the culture of their new society

in order not to get strong defensive reaction of those members of dominant etnic

29

groups who feel threatened by the presence of their culture. Therefore, they try to

negotiate their local identity and construct their new cultural identity in the society

which they belong now.

The main points which will be discussed in this chapter are how food

plays a role in preserving, negotiating and constructing identity of Hasan as the

main character in The Hundred Foot Journey movie. The role of food in

negotiating and constructing Hasan’s identity will be divided into three parts; the

role of food in preserving Hasan’s cultural identity, the role of food in negotiating

Hasan’s cultural identity and the role of food in constructing Hasan’s new cultural

identity.

3.1 The Role of Food in Preserving Hasan’s Cultural Identity

Hasan is an Indian ordinary cook who moves to Europe because of a

political chaos in his homeland in Mumbai, India. Stuart Hall (1996) says that

diaspora retain strong links with their places of origin and their traditions, but they

are without the illusion of a return to the past. As a diaspora, Hasan is binded with

his local cultural identity which is Indian cultures and he wants to preserve it in

his new society he inhabits. He uses food as a media to preserve his local cultural

identity.

At first, he lives in London near Heathrow air base, England. There, Hasan

still practice cooking as same as the way Indian cooking style as portrayed in the

figure of 3.1.

30

Figure 3.1 Hasan cooks Indian Cuisine in London(Source: The Hundred Foot Journey, 2014, minute 00:06:12)

Being away from his homeland does not stop him from practicing his ability in

cooking his local food. In this scene, the way he cooks has the same style with the

way a person that cooks in his restaurant in India. He still uses Indian cooking

style although he already lives in Europe. He is cooking in the yard, using the

equipments and ingredients which are same with he uses in India. Although it is

not explained explicitly, the food that he cooks seems to use turmeric powder and

other spices that lined up represents a typical Indian spices. Although he lives in

London, he chooses to cook Indian cuisine rather than cooking European cuisine.

As Almerico (2014) states that many people affiliate the food from their culture,

their childhood with warm and good feelings and memories. Hasan tries to

confirm his cultural Identity as Indian who always preserves their local identity by

cooking his typical local food using Indian cooking style and spices wherever he

is.

After a year he lives in London, he feels that the food source there has no

soul so that he moves to another place. This is represented on the dialogue

between him and the immigration police below.

Immigration police : Why exactly are you leaving London?

31

Hasan : I found that in England the vegetables had no soul,no life.

(Source: The Hundred Foot Journey, 2014, minute 00:07:05)

His statement reflects that he has a special interpretation and appreciation toward

food. He said that vegetables in England has no soul, this also implies that the

source of food in that place is really different from the food source in his

homeland. Concerning, he as Indian really emphasizes the reach of flavor of its

cuisine through the way he chooses and cooks the food source. He believes that to

cook something he has to come up with the soul of food and make it life through

the ingredients or spices which he adds to the food. This is the way of cooking

that taught by his mother when he is in Mumbai as cited in the dialogue bellow.

Mother : To cook you must kill. You make ghost. You cook tomake a ghost. Spirits that live on in every ingredients.

Hasan : Yes(Source: The Hundred Foot Journey, 2014, minute 00:04:24)

Through the dialogue above, Hasan is not only try to preserve his local cultural

identity through food but he also try to preserve his memory when he lives in

Mumbai.

In short, Hasan continues his journey moving to another place. Along the

way of his wandering, his car gets brake failure and eventually stops in the place

named St. Antonie, France. Then, his father decides to buy a house there and later

set up an Indian restaurant called Maison Mumbai. At first, there is a debate

between the members of Hasan's family. They are doubt their cuisine will be

accepted by French people who have their own distinctive cuisine and very

worldwide. Especially, they are close to the restaurants that already have a

32

michelin star. Michelin star is a rating system used by the red Michelin Guide to

grade restaurants on their quality (Jenkins: para.1). Their debate can be read on

the dialogue bellow.

Mahira : Papa.. this is very sweet location and the building is fine.But there is a problem that make impossible for us to opena restaurant there. There’s already a restaurant.

Mansur : Just across the street.100 feet, we measured.Mahira : That is why the people move back to Paris. They couldn't

make it pay.Mansur : Papa… the restaurant across the street has a michelin star.Papa : I know. I saw it. Twinkle twinkle. So what?Mansur : Papa… it is the best restaurant for fifty miles from any

directions. The president of France dines there.Papa : Is the president of France able to order murgh masala with

cashew nuts and cardamom, ka saag aloo, daal, our secretfamily spices?

Mahira : No, but there are michelin star restaurants Papa.Mansur : They have frog legs, escargot, ratatouille.Papa : Is the president able to order tandoori goat? Cook the way

Hasan cooks? Sprinkle with roast spices?Mansur : The restaurant doesn’t serve those things because the

people here don’t like to eat those.Papa : Because they don’t know. They are never trying. Now,

they shall!(Source: The Hundred Foot Journey, 2014, minute 00:018:51)

This dialogue implies that Indian people tends to preserve their local identity

wherever they are. The emergence of Indian cuisine in that dialogue becomes a

strengthening his local identity. In addition, a familiar saying that epitomizes the

idea of food and identity is “You are what you eat”. Food plays a role to

contribute and signify personal identity. The identity of oneself is defined by the

food that oneself chooses, acquires, distributes, prepares, serves and eats that.

Here, Hasan as Indian chooses to cook and serve Indian typical cuisine in France

33

which already has its own typical cuisine. His struggle in preserving his local

cultural identity through food is represented by the presence of his Indian typical

restaurant in St. Antonie, France.

Hasan sets up a typical Indian restaurant in front of Le Saule Pleureur

which has one michelin star that owned by Madame Mallory. As Almerico said

that, food is much more than nutrients, there were emotional connections, a sense

of belonging, and ethnic pride. The presence of this restaurant means a lot for

Hasan and his family. This restaurant becomes a media to recall their memory as

they live in Mumbai to preserve their local identity. Therefore, they do not lose

their local identity at all although they are live far away from their homeland.

Hasan and his family built a restaurant which the decoration, the music,

the costume, the table setting, the kitchen setting and the food really represent

Indian culture. Maison Mumbai uses the decoration that is identically with Indian.

A merry and colorful accent in Hasan’s restaurant represents Indian typical

decoration. Moreover, he comes from Mumbai which is popular as city of color.

They also play Indian music while open the restaurant. Then again, they proudly

wear typical Indian cloth to attract people to come to their restaurant. Hasan’s

restaurant also uses the same table setting with their restaurant in Mumbai. As an

Indian diaspora, Hasan and his family still bring the value of togetherness from

their homeland that is represented in the table setting of their restaurant. They sit

in line in a long bench be face with each other that make possible to talk to each

other whether they come together, family, couple or not. Moreover, they also still

use the kitchen setting as same as they uses in India. The condition of the kitchen

34

that is not really organized well, all of the member of the family work together

and wear a casual shirt (not particular uniform). By the setting of the kitchen,

Hasan and family still preserve the value of togetherness in family that identically

with eastern people. All of the staff is the member of family, they work together in

one place without any separation of place and clear job desk.

Figure 3.2 The Using of Indian Spices in Maison Mumbai(Source: The Hundred Foot Journey, 2014, minute 00:31:16)

The emergence of the typical Indian and the using of some Indian spices

also depicted in the figure 3.2 to strengthen Hasan’s local cultural identity. As the

writer explains in the Chapter II, India is a “home of spices” that produces so

many kinds of spices. In this scene the spices that are exposed consist of Adrak,

Kalonji, Madras Masala, Laung, Saunf, Elaichi, Dhania and Dalchini. The using

of those spices becomes a significant point in this movie. It does not merely give

the flavor to the dishes but also become a signature of Indian typical food.

Furthermore, it covers ayurveda concept which become the concept of health and

natural healing system through food. It is depicted on the statement that said by

Hasan’s father when there is a young man falling down in front of his restaurant.

Papa : Don’t worry young man! We put on the food turmeric powderwhich is like a medicine.

(Source: The Hundred Foot Journey, 2014, minute 00:38:23)

35

Indeed, a spice does not only give flavor of the dish but also due to the medicinal

values they provide.

Nonetheless, the emergence of those spices in this movie seems having a

magical value and become an important family heritage. It is illustrated through

the scene when Papa gives the spices to Hasan. The atmosphere is so

heartwarming and Hasan’s expression describes how precious those spices toward

his life. He is like getting a priceless treasure. This illustrates how the spices have

a value and a very important role in his life. Moreover, it also has a sentimental

value because it is a relic of his mother who teaches him cooking from little until

adult. This could be seen at the dialogue bellow when Hasan’s father gives him

the spices.

Papa : 18 hours later we open the gate. You might need this.Hasan : I thought this was lost in the fire.Papa : Mama wants you to have it.(Source: The Hundred Foot Journey, 2014, minute 00:31:54)

Here, the spices play a role in preserving Hasan’s identity and the memory

between him and his mom which is very valuable.

The appearance of Maison Mumbai is a very contrasting view toward Le

Saule Pleureur which is owned by Madame Mallory, origin French people. It is a

classy France restaurant which has 1 michelin star. The building of the restaurant

represents classical Europe. The appearance of Le Saule Pleureur is so fancy and

classy. Different from Maison Mumbai, the table setting of Le Saule Pleureur is

very exclusive. In contrast to Maison Mumbai that takes place in the yard and put

forward the value of togetherness by unites all of the visitors, Le Saule Pleureur

separate the table based on the reservation. Every customer is serviced by the

36

professional waiter who will serve the dishes and pour the champagne. Madame

Mallory as the owner also stands by the customer, welcoming them and make sure

they get a good service. The waiter wears a neat suit and serving mannerly.

All the same, the kitchen setting of Le Saule Pleureur Restaurant is

depicted as modern, clean, tidy and organized well. In this scene, modernity is

highlighted by the appearance of a variety of sophisticated cooking utensils. The

arrangement of the goods is also neat and the kitchen area looks clean. All

workers are wearing special uniform for cooking. Besides, this restaurant has a

clear organization structure ranging from the owner, supervisor, chef, cook, waiter

until helper which has a clear division of job according to their position.

The presence of Hasan’s restaurant becomes a place for France people to

taste how actually the flavor of Indian food. So that, they will probably change

their stereotype towards Indian cuisine since Western people usually tend to

underestimate Eastern food. Despite all of that condition, Hasan’s restaurant is not

merely a place to eat but also becomes a media that connects between him as a

diaspora and the people of his new society. Moreover, it also emphasizes or

reinforces his cultural identity as Indian through its appearance, the food and the

way he serves his customer.

3.2 The Role of Food in Negotiating Hasan’s Cultural Identity

Hasan as an Indian diaspora who lives in France struggles to preserve his

local cultural identity firmly by setting up an Indian typical restaurant there. The

presence of his restaurant becomes a paradox in his new society. By the way

37

Hasan and family build their restaurant without any differentiation from their

restaurant in Mumbai seems to confirm their cultural identity in their new society.

Hasan’s strong desire in maintaining his cultural identity provokes unhappy

reaction from the French society who is disturbed by their presence. The citizens

there do not like their existence and tend to belittle them. It could be seen on the

dialogue below.

Marguerite : I see they start to work a new restaurant across thestreet.

Mme. Mallory : Oh Marguerite.. It can not be called as a restaurant.Mayor's office said it would be fast food,something ethnic.

Jean Pierre : The old man who bought that place is insane. It lasts thesame length as drying a good winter ham.

(Source: The Hundred Foot Journey, 2014, minute 00:23:14)

People talk behind them and underestimate them by saying that opening an Indian

restaurant in France is something that is impossible. Moreover, in the figure 3.3

describes the workers of Madam Mallory’s restaurant seeing Hasan’s restaurant

from across the street while mocking them. It uses medium shot which tends to be

more focus on character’s action and movement. The background which is

Maison Mumbai restaurant still can be seen and become the second intention of

this scene. This scene reinforces the position of the French people who dominate

and India as minority.

38

Figure 3.3 The Workers of Le Saule Pleureur Mocking at MaisonMumbai(Source: The Hundred Foot Journey, 2014, minute 00:28:04)

Not to mention, Madame Mallory as origin French who owns Le Saule

Pleureur restaurant also dislikes them and feel rivaled by the presence of Hasan's

restaurant. When hasan and his family are preparing to open their restaurant

Madame Mallory visits them. At first, she warns that the Indian music which they

play is too loud so that villagers are disturbed. Then, she inspects the rest of the

restaurant and she is curious about a variety of cookware that is unusual to her and

asks Mansur, Hasan's brother. As shown in Figure 3.4, Mansur shows a tandoori

oven to Madame Mallory. The appearance of this oven also represents their

cultural identity as Indian.

Figure 3.4 Mansur Shows Tandoori Oven to the Madame Mallory(Source: The Hundred Foot Journey, 2014, minute 00:29:40)

39

She is astonished by the situation of Hasan's restaurant that is so different

from her restaurant. In her opinion, it is too strange and too ambitious to open a

restaurant like that in her society. Afterwards, she asks the menu then she talks to

Hasan’s family with a patronizing tone as shown on the dialogue below.

Mme. Mallory : But curry is curry, isn’t it?Papa : Obviously, you’ve never eaten Indian food especially

cooked by my son.Mme. Mallory : Yes, I understand you people like to keep up recipe in the

family. Well, if your food is same with your music Isuggest you to turn it down.

(Source: The Hundred Foot Journey, 2014, minute 00:30:47)

After saying those words Madame Mallory leaves the restaurant bringing

the menu that given by Hasan. But apparently, Madam Mallory has a cunning

plan through the menu. She buys all the ingredients which Hasan needed for the

menu in his restaurant, so he has to go far away to buy the ingredients that he

needed. Since that incident, their competition has become fiercer, they report to

the mayor about the shortcomings of their opponent.

Until the end, The Bastille Day which is the France Independence Day is

coming. One of the workers in the Le Saule Pleureur feels insulted by the

presence of Hasan’s family that still opens their restaurant on his Independence

Day. He feels that they do not respect his country by opening other cultural

restaurant. It is shown on his statement below.

Jean Pierre : The smell of curry is everywhere. Honestly! No sense ofculture or tradition. And they’re staying open tomorrowon our Bastille Day. It’s time to stop them.

(Source: The Hundred Foot Journey, 2014, minute 00:52:47)

40

The struggle of Hasan in preserving his cultural identity is getting hard

since his family does not want to mingle with the citizen in St. Antonie. This in

accordance with the Stuart Hall (1996) statement, that the strengthening of local

identities can be seen in the strong defensive reaction of those members of

dominant ethnic groups who feel threatened by the presence of other cultures.

Hasan’s struggle in preserving his local identity firmly and he does not want to

come up with the culture he inhabits make him gets a strong defensive from the

prople in St. Antonie.

Until the night after Bastille Day, Jean Pierre and his friends burn Hasan’s

restaurant and run away. Hasan watches them then screams to his family then

fighting to extinguish the fire. Madam Mallory watches over this incident trough

her windows. The next day, Madame Mallory fires Jean Pierre from her

restaurant. Then, she cleans up the wall that is written “La France aux Francaise”

that means France only for French as shown in the figure 3.5.

Figure 3.5 Madame Mallory Cleans Hasan’s Wall(Source: The Hundred Foot Journey, 2014, minute 01:00:54)

By this action, the competition between them is ended. This is also become the

beginning of the acceptance toward Hasan’s family in his new society.

41

After his restaurant is sabotaged by Jean Pierre and friends, Hasan tries to

negotiate his cultural identity in order to be accepted by his new society. The first

step that he takes is joining Madame Mallory’s restaurant as portrayed in the

dialogue below.

Mahira : I think it’s time to get rid of this.Hasan : Why? It’s about good food, it’s just different. Don’t be afraid!Mahira : You know they hate us. Don’t you angry?Hasan : No, we’re not visitors anymore, Mahira. This time we will not

run. You know what they saying, if you can’t beat them, jointhem!

(Source: The Hundred Foot Journey, 2014, minute 01:00:40)

This dialogue happens when Mahira feeds Hasan while he reads about French

cuisine. Actually, Hasan starts to read that kind of book since he has come to that

house. He finds a guidance books about French cuisine in the kitchen which is a

relic from the previous homeowners as portrayed in the figure 3.6.

Figure 3.6 Hasan Finds some Books about French Cuisine(Source: The Hundred Foot Journey, 2014, minute 00:21:17)

Since then, Hasan has an interest in French food and asks Marguerite to

suggest him some books to understand more about French cuisine. Then,

Marguerite sends him some books and Hasan starts to learn all of them. The next

day, while Hasan fishing Marguerite through on riding a bicycle. Then, he goes

42

after her and asked about his obstacles in cooking French cuisine. Marguerite

replies his question and shares her basic education in cooking. She starts from 5

basic French sauces which are Bechamel, Veloute, Hollandaise, Tomato and

Espagnole. Marguerite says if Hasan wants to master French cuisine, he has to

master all of those 5 basic sauces first. After returning from his conversation with

Marguerite, he immediately learns to make the 5 sauces with the help of a book

that is given by her. On the next day, Hasan asks Marguerite to taste his 5 sauces

completed with the veal which he cooks by himself. It is portrayed in the figure

3.7.

Figure 3.7 Marguerite Tastes Hasan’s Cooking(Source: The Hundred Foot Journey, 2014, minute 00:44:21)

This scene uses close up shot to emphasize the emotions and reaction of

Marguerite while she tastes the dish that cooked by Hasan. His expression implies

admiration and how delicious Hasan's cooking is. Then, she gives her opinion

toward the food by telling the procedures of Madam Mallory accept a cook or

chef in her restaurant by the dialogue bellow.

Marguerite : Madame Mallory says that she knows in just one mouthfulif a chef has a potential to be great. When someone comesto apply for job, she never interviews them. She asks themto make her an omelet. She takes one bite of the omeletand then the tongue will decide. Oui or non.

43

Hasan : And?Marguerite : Oui… incroyable!Hasan : Thank you.(Source: The Hundred Foot Journey, 2014, minute 00:44:50)

By that moment, Hasan indirectly knows how to join Madame Mallory’s

restaurant. Marguerite acknowledges Hasan's ability in cooking and surprisingly

he is able to cook French cuisine amazingly. The French cuisine that he cooks also

becomes a media to connect him as a diaspora with Marguerite as the origin

French. Food can be an instrument in bridging two different cultural identities

between Hasan and Marguerite. Marguerite as French shows her acceptance

towards Hasan’s food.

Later on, Hasan conveys his desire to join Madame Mallory’s restaurant.

While Madame Mallory cleans up the wall, Hasan approaches her and says that he

wants to make an omelet for her. Since his palms hands are injured because of the

fire, he needs Madame Mallory's help to make an omelet. Then, they go to the

Hasan’s kitchen to make an omelet. Hasan directs Madame Mallory in the process

of making that omelet as shown in the figure 3.8.

Figure 3.8 Madame Mallory helps Hasan to Make an Omelet(Source: The Hundred Foot Journey, 2014, minute 01:03:06)

44

This scene uses long shot to highlight the setting of place but it is still able

to see the character’s action or movement. Here, Hasan directs Madame Mallory

in making the omelet using his way and his own recipe. Indian spice is also added

in that omelet. Madame Mallory seems astonished with the way Hasan cooking

which is very different from her way. At this moment, Madame Mallory wants to

cook in Hasan kitchen, press her ego to follow his direction although contrast with

her way as French. Hasan as a diaspora also press his ego by being more flexible

and not imposing to keep his cultural identity firmly. So that, there is no hostility

anymore between him as an immigrant and Madame mallory as a native

inhabitant which has a different culture. This omelet becomes the first cultural

negotiation that is done by Hasan. Omelet as French cuisine is cooked by Hasan

through the help of Madame Mallory using Hasan’s way and recipe. At this

moment, Hasan tries to come up with the culture he inhabits without losing his

local identity by using some Indian spices in that omelet. Having said that, this

scene also implies food has an important role in bridging cultural differences.

After that, Madame Mallory tastes the omelet as depicted in the figure 3.9

below.

Figure 3.9 Madame Mallory Tastes Hasan’s Omelet(Source: The Hundred Foot Journey, 2014, minute 01:04:44)

45

This uses close up shot to emphasize Madam Mallory’s emotions and

reaction while she tastes the omelet. Her eyes close for a while, her face is

implying that the food is tasted so delicious. Then she gives her opinion toward

the food as shown in statement below.

Mme. Mallory : Sharp, cool and hot in the mouth at the same time. Do youknow how long a chef learn that? Uhmmm… what papawill say?

(Source: The Hundred Foot Journey, 2014, minute 01:06:07)

By saying those statements Madame Mallory admits that Hasan has a potential to

be a great chef and she accepts Hasan to work in her restaurant. She also guesses

that his father will be hard to give permission to him considering his father is so

firmly hold their cultural identity.

At first, his father firmly does not allow Hasan because for him his culture

is good enough so that is no need to learn other cultures especially in terms of

food. It is described on the dialogue below.

Hasan : Papa, only for six months of trial. Mama would want this.Papa : Nehi!Hasan : I will get a more classical train. Don’t you want that for me?Papa : India is not classical? We are the oldest civilization in the world.(Source: The Hundred Foot Journey, 2014, minute 01:06:19)

From that dialogue, Hasan’s father seems to hold his cultural identity

firmly although his restaurant is burned because of his strong willingness in

preserving his local identity. He still believes that Indian cuisine is much better

than French cuisine as the dialogue between him and Madame Mallory below.

Papa : Don’t try to steal my children.Mme. Mallory : Have you even asked the boy what he wants?Papa : You seduce his mind with your awful tasteless empty

sauces, with your pitiful little squash bits of garlic.

46

Mme. Mallory : That is called certainty of flavor.Papa : It’s called minus of spirit. If you have a spice, use it!

Don’t sprinkle, spoon it!Mme. Mallory : You do not seem to understand that there’s such a thing

is enough. Enough is enough.Papa : Yes, enough of you. Always up there like a queen or

something. You tell him it’s classical. What is classical?Mme. Mallory : Classical comes from the word class and that is what he

will learn in my kitchen. He will learn how to cook withclass.

Papa : Indian can not become French and the French can notbecome Indian.

Mme. Mallory : Mr.Kadam I think I’ve just spent a whole day washingthose words of your wall.

(Source: The Hundred Foot Journey, 2014, minute 01:06:38)

Through that dialogue, Hasan’s father as Indian wants to emphasize how

Indian food taste is better than French cuisine. Whereas, Madame Mallory as a

French defines her cuisine is better than Indian cuisine by saying “He will learn

how to cook with class”. The stereotype that western people are the superior and

eastern people become inferior is represented through that dialogue. The notion of

“cooking with class” implies that the way Indian cook is “exotic” and far from the

word class. It is defined by the way French cook, serve and eat the food by seeing

the condition of the kitchen, restaurant and the employee in Le Saule Pleureur that

has been explained in the first subchapter. The position of Indian and French also

represented in the figure of 3.10 that is portrayed the condition while that dialogue

above happens.

47

Figure 3.10 Hasan’s Father Speaks to Madame Mallory(Source: The Hundred Foot Journey, 2014, minute 01:06:38)

It uses medium shot which Madame Mallory become the major object and

Hasan’s father as the minor object by showing him in a long distance. Madame

Mallory stands in the upstairs of her house and Hasan’s father stands beneath

across the street in front of her house. This stresses the position of Madame

Mallory as origin person of French upper than Hasan’s father as Indian diaspora in

their society. Yet, Hasan’s father also says that “Indian can not become French

and the French can not become Indian” that implies his strong willingness in

preserving his cultural identity no matter how the condition. Thus, Madame

Mallory replies Mr.Kadam “I think I’ve just spent a whole day washing those

words of your wall” as the expression of her acceptance toward his family as an

immigrant who have different culture and let them come up with her culture as

French.

Through tough negotiations, Hasan is finally allowed to join Le Saule

Pleureur. This is a very important scene that becomes a core of this movie when

Hasan walks away from his house across the street to join Le Saule Pleureur as

portrayed in the figure 3.11.

48

Figure 3.11 Hasan Walks across the Street to Join Le Saule Pleureur(Source: The Hundred Foot Journey, 2014, minute 01:16:37)

This scene is so dramatic, the journey of Hasan from his house to Le Saule

Pleureur is presented in the slow motion. He walks slowly while all of the

member of his family are watching him from the front of his house and let him go

to join Le Saule Pleureur. In this scene, the extreme long shot is used to show

Hasan movement from his house to the Madame Mallory’s restaurant by

emphasizing the distance and comparison between the two places. This movement

becomes the notion of “The Hundred Foot Journey” which is the beginning for

him to negotiate his cultural identity.

He starts his work in Le Saul Pleureur from the bottom position. After a

while, he adds some Indian spices into his cooking that can be conceived through

the dialogue below.

Mme. Mallory : What is this flavor that is fighting against the chicken?Hasan : I added some spices for flavor to the sauce and coriander

for garnish and freshness.Mme. Mallory : But why change the recipe that is 200 years old?Hasan : Because Madame, maybe 200 years is long enough.(Source: The Hundred Foot Journey, 2014, minute 01:19:40)

Madame Mallory just passes by and she doesn’t protest toward Hasan’s inovation

which change her ancient recipe. Hasan's effort in bringing out his part of cultural

49

identity into French cuisine is in line with the statement which is disclosed by

Stuart Hall (1996) that as a diaspora is obliged to come to terms with the new

cultures they inhabit, without simply assimilating to them and losing their identity

completely. Hasan changes the ancient recipe of French cuisine by adding

coriander as a symbol of his cultural identity as Indian. By that moment, he starts

to negotiate his cultural identity by adding Indian spices in his cooking. He comes

up to the culture he inhabits but still not losing his local identity as Indian.

The next day, Hasan is appointed by Madame Mallory to prepare special

food for the minister alone without anyone's help. Madame Mallory really trusts

Hasan's ability even she doesn’t give that mandate to the Marguerite as head chef

at her restaurant. Considering, the visiting of the minister to that restaurant once a

year is really important toward the grade of the Michelin star. This moment

implies that Hasan’s position as Indian diaspora in his new society seems to be

admitted by French people. Even he successfully degrades the role of Marguerite

which has higher position than him in that restaurant. Hasan cooks special dishes

for the minister and the other visitors in that dining. Everyone gives him applause

because his food is really amazing as portrayed in the figure 3.12.

Figure 3.12 Everyone Applause to Hasan for His Cooking(Source: The Hundred Foot Journey, 2014, minute 01:21:09)

50

By that moment, Hasan has its own place in the hearts of the people of St.

Antonie. Hasan has already negotiated his cultural identity through his appearance

and the way he serve the customer of the restaurant. Hasan uses a chef uniform,

stands besides the customer and serves them in a French way. However, he does

not lose his local identity through the food that he cooks by adding some Indian

spices there.

Hasan is no longer a stranger there, so do his family. This is also portrayed

in the figure 3.13 when Hasan’s father tastes French cuisine in Le Saule Pleureur

that is cooked by Hasan.

Figure 3.13 Hasan’s Father Tastes the Cuisine in Le SaulePleureur(Source: The Hundred Foot Journey, 2014, minute 01:22:19)

In view of Hasan's father really wants to preserve his identity firmly, it is a sign

that he tries to mingle with the new culture he inhabited by eating the French

cuisine in Le Saule Pleureur restaurant. However, the cultural negotiation also

happens in this scene since Hasan cooks the French cuisine with his own way. It is

described on the dialogue below.

Mme. Mallory : You like it?Papa : YaMme. Mallory : This is classic French dish but with a little twist. It’s

Boeuf Bourguignon ala Hasan.(Source: The Hundred Foot Journey, 2014, minute 01:22:27)

51

Boeuf Bourguignon ala Hasan becomes a media to negotiate Hasan’s

cultural identity in this scene. He cooks French cuisine by adding some Indian

typical ingredients in his food.

Imperceptibly, Hasan already works in Le Saule Pleureur for a year and

the Bastille Day is coming, the attitude of French people toward Hasan’s family is

different from the previous year since they are not considered as a stranger

anymore. The next day, the Michelin star is announced whether Madame

Mallory’s restaurant gets two Michelin star or not. They are waiting anxiously.

Until, the announcement comes and informed that Le Saule Pleurer gets its two

Michelin star. Everyone is happy to hear that. Through this moment, Marguerite

heartened and admitted hasan's greatness in cooking that is shown in the dialogue

below.

Marguerite : Le Saule Pleureur has one Michelin star for 30 years. Youcame one year and now it’s two. You see how it works?

Hasan : I don’t think so.Marguerite : Cuisine in France is a secret society with no secret. They

must already send people from Paris. They know aboutyou. Tomorrow the offers will come, all the two starsplaces that are looking for three stars. The world knowsyou are a chef who can bring down the stars. There’s norefusing them.

(Source: The Hundred Foot Journey, 2014, minute 01:29:25)

As the dialogue above, Hasan’s innovation in cooking that represents his

local cultural identity has successfully brought Le Saule Pleureur gets its two

Michelin star. Hasan has already negotiates his cultural identity in order to be

accepted by his new society he inhabits that lead to the openness of his new

cultural identity.

52

3.3 The Role of Food in Constructing Hasan’s New Cultural Identity

The construction of Hasan’s cultural identity begins from he lives in

Mumbai until he moves to Europe. The first concept of identity which is

enlightenment subject happens since he was born until he interacts with his family

environment when he lives in Mumbai. Hasan is taught by his mother for cooking.

His identity as a cook is constructed since he is little by the guidance of his

mother. Then, the second concept of identity which is sociological subject

happens when Hasan starts to interact with his social environment which is Indian

society. It is portrayed in the figure 3.14 when little Hasan accompanies his

mother shopping in Indian traditional market. The scene is taken by extreme long

shot to show the setting of place and the relationship between the character and

the environment. Here, Indian traditional market is described as a crowded, dirty,

random and not organized well.

Figure 3.14 Hasan Accompanies His Mother Shopping Indiantraditional market.(Source: The Hundred Foot Journey, 2014, minute 00:01:31)

Hasan walks with his mother, looking around him, recognizing his surroundings

and then his gaze stops on the sea urchin. A chaotic situation happens when the

sea urchin are coming. He does not care what is going on with the environment,

53

he just stares at the sea urchin that is being waited by many women who want to

buy that. Figure 3.15 shows when Hasan takes one of the sea urchin then smell it

and tastes it with full appreciation.

Figure 3.15 Hasan smells and tastes sea urchin in Indian traditionalmarket.

(Source: The Hundred Foot Journey, 2014, minute 00:01:55)When Hasan smells and tastes that sea urchin, the close up shot is used to

emphasize Hasan’s emotion and reaction in that scene. His eyes are closed and his

expression describes how great the taste of the sea urchin. Little Hasan has

constructed his identity as a child who has a great sense toward food and a passion

in cooking. Hasan interacts with his society, recognizing his surroundings, project

himself to his cultural identity, internalize its’ meaning and values and making

them to be part of him. This process goes on until he is adult. His mother has been

teaching him for cooking until that age, and his environment supports him to

confirm his identity as a cook since his family has a restaurant in India.

Later on, there is political chaos that causes his family restaurant burned

and his mother also died there. Then, he moves to Europe and finally stays in St.

Antonie, France. The third concept of identity which is post-modern subject

happens to Hasan since he moves to Europe. Hasan as an Indian diaspora tends to

preserve his cultural identity firmly in his new society but he gets strong defensive

54

from the people there. As a result, Hasan negotiates his cultural identity through

food that lead to the openness of his new cultural identity.

The process of the construction Hasan’s new cultural identity starts when

he is taken by a restaurant in Paris which wants to pursue the third Michelin star

by hiring him. This restaurant named La Baleine Grise. Hasan is given a brief

explanation by a person from that restaurant as shown in the dialogue below.

Person : Hasan, you’ve reached the very highest level of cuisine. At here,cooking is no longer an art, it’s a science. At La Baleine Grise webelieve that eating is a much sensory experience, a set ofcombination of flavor, aromas, activating enzyme and stimulatethe part of brain, causing pleasure and also reminiscentpleasurable experiences like a certain sense will remind you withyour first love.

Hasan : Yeah… Food is memoryPerson : This is the beast with a thousand mouths that must be fed twice a

day. And what does the beast like? Inovation, innovation,innovation!

(Source: The Hundred Foot Journey, 2014, minute 01:32:46)

Hasan has to adjust to his new environment again that is more challenging

and the competition become fiercer. So, he has to work harder to create innovation

in the food that he cookes. His purpose now is not just to be accepted into his new

society but to pursue his dream of becoming an Indian great chef in Europe. The

term of “food is memory “ is also interesting. Here, food plays a role as a media to

recall his memory as a diaspora toward his homeland. As Stuart Hall says that a

diaspora bears upon the traces of the cultures, traditions, languages and histories

by which they were shaped, but they are not and will never be unified in the old

sense, because they are irrevocably the product of several interlocking histories

and cultures, belongs at one and the same time to several “homes”. Hasan as

55

Indian diaspora that belongs to such cultures of hibridity can not be in his old

memories (living the same way while he is in India) and he has to renounce the

dream or ambition of rediscovering any kind of “lost” cultural purity. So that,

Hasan creates an innovation on his food by adding some ingredients and spices

that originally come from his homeland.

During Hasan at La Baleine Grise, his family and people in St. Antonie

read a culinary magazine that reviews Hasan's unique innovations in cooking. He

makes so wonderful and unexpected innovation as cited from the magazine below.

La Baleine Grise is always well known for experimental foodcombination. In my last visit, the oyster with nitro pearl sturgeonand the oyster dust were made exceptionally by the addition ofcardamom seeds.

It is only being a few month since my last visit, I was pleasantlysurprise by the appearance of coriander, fenugreek and masala.

Thick sauce is presented with tandoori, this was a surprising trial.

The unexpected ways, a marinade of tamarind and smoke chili, thefish swims into my top 5 of all time.(Source: The Hundred Foot Journey, 2014, minute 01:33:14)

By reading that article, they must know that it is Hasan’s inovation because of the

using of Indian spices on the cuisine. Indian spices play a significant role to define

Hasan’s cultural identity. He already constructs his cultural identity using the

cuisine that he cooks.

Moreover, his inovation in La Baleine Grise gets so many appreciations

from journalists and food reviewers as depicted in the figure 3.17 when Hasan

shows his dish.

56

Figure 3.16 Journalists Report and Review Hasan’s Cuisine in LaBaleine Grise(Source: The Hundred Foot Journey, 2014, minute 01:33:50)

Hasan shows sugar beetroot with carrot and garam masala which is the

brilliant innovation that he does by using that spices. Even, they say that the

restaurant seems discover the best spice of life by the presence of Hasan

Kadam, a young Indian chef who arrives in Paris just a year ago. Until the

time is coming, he becomes chef de cuisine or a head chef in La Baleine

Grise as depicted in the figure 3.17.

Figure 3.17 Hasan Becomes A Head Chef in La Baleine Grise(Source: The Hundred Foot Journey, 2014, minute 01:34:27)

This is a remarkable achievement that doing by a foreign chef from India

who only a year being at that restaurant. Considering his position that is very

prestigious and usually achieved by people who have a long experience, Hasan

proof that he is a very great chef who only needs a short time to achieve his

57

position. He becomes very popular and become an idol for all people in Paris. It is

proven in the figure 3.18 that he becomes the headline of the TV show and being

in the cover of French cuisine magazine in the figure 3.19.

Figure 3.18 Hasan Becomes Becomes the Headline of TV Show(Source: The Hundred Foot Journey, 2014, minute 01:34:55)

Figure 3.19 Hasan being in the Cover of French Cuisine Magazine(Source: The Hundred Foot Journey, 2014, minute 01:35:43)

Food play a role in constructing Hasan’s new cultural identity through the

way he chooses, acquires, distributes, prepares, serves and eats the food. He cooks

French cuisine as the culture he inhabits now by using the Indian spices that

represent his local identity. And he successfully constructs his new cultural

identity from an ordinary Indian cook become great Indian chef in French.

At the peak of his success, he meets a friend who is also a chef in La

Baleine Grise. Hasan sees him is eating a food that cooked by his wife which uses

58

some Indian spices. Then, his friend invites him to eat together. This can be seen

on the dialogue below.

Friend : You want some? Please! My wife cooks it in the courtyard. Doyou like it? My wife cooks much better than me.

Hasan : Where she gets the spices?Friend : It’s been sent from home. This cheaper than the flight ticket.Hasan : This uses amchur.Friend : YesHasan : Kala JeeraFriend : Yes. And little bit of garam masala also. Every bite takes you

home.(Source: The Hundred Foot Journey, 2014, minute 01:38:50)

Hasan seems want to cry when he is eating the food. Every bite of that reminds

him about home. The term of “food is memory “ comes up again in this scene.

The way his friend’s wife cooks also reminds him the way he cooks when he is in

his house. He cooks in the courtyard as Indian style of cooking. The emergence of

the Indian spices in that scene describes how precious are the value of the spices

toward Indian diaspora. It also implies that the typical Indian spices are not

available in Franch. They sincerely sacrifice their money to get that spices directly

from their homeland.

The taste of the food that Hasan eats together with his friend makes

him remembers about home. He misses his family and the people in St.

Antonie. On the following Bastille Day, he decides to go back to St.

Antonie. His return is really welcomed by his family and the people in St.

Antonie as depicted in the figure 3.20.

59

Figure 3.20 Hasan Comes Back to St. Antonie(Source: The Hundred Foot Journey, 2014, minute 01:47:43)

He leaves Paris and his opportunity to get 3 michelin stars there. He wants

to achieve the 3 michelin stars with Marguerite in Le Saule Pleureur since

Madame Mallory gives the total control of that restaurant to him. Here, the

value of togetherness is still binded Hasan that makes him back to St.

Antonie and gather with his family.

Hasan seems to be a pride in St. Antonie. They unite harmoniously

and the people there don’t consider Hasan family as a foreigner anymore. It

is strengthened by the dining session in that Bastille Day, the cuisine is

cooked in Le Saule Pleureur but it is eaten in the Maison Mumbai as

depicted in the figure 3.21.

Figure 3.21 People Eating in the Maison Mumbai on theBastille Day(Source: The Hundred Foot Journey, 2014, minute 01:53:54)

60

The shot that is used is extreme long shot to emphasize the condition and the

atmosphere of the place. The different scenes occur on every Bastille Day in this

place. In the first year, they are sabotaged by French people who dislike their

presence that is too strong in holding their cultural identity. The next year, they

are accepted by the people around them because they start to come to terms with

the new culture they inhabit. And the third Bastille Day they are together

harmoniously even Hasan become the pride of their society. The role of food in

bridging cultural identity also comes up in this scene. Food connects Hasan family

as Indian diaspora and people in St. Antonie.

By that moment, Hasan has successfully negotiated his cultural identity

through food so that he is accepted in his new society without losing his identity

as an Indian. As Almerico said, food is much more than nutrients, there were

emotional connections, a sense of belonging, and ethnic pride. The local and

national identities of the characters can be illustrated by the tendency to preserve

local and national rooted foods by cooking, serving, and enjoying them. Hasan

tries to bring out the spices and ingredients that become Indian characteristic in

every cooking. Through his struggle in negotiating and construct his cultural

identity, Hasan is in the stage of post-modern subject. Hasan tries to adapt his new

cultural inhabit and still comes up with his local cultural identity which leads to

the openness of him in acquiring his new cultural identity.

61

CHAPTER IV

CONCLUSION AND SUGGESTION

The last chapter of this undergraduate thesis presents the conclusion of the

analysis on the role of food in constructing Hasan’s identity depicted in the movie

entitled The Hundred Foot Journey. Since Hasan is a diaspora that comes to

France who construct his cultural identity through food, this study uses the theory

of cultural identity and diaspora by Stuart Hall and Gatrocriticism. For addition,

this chapter also gives suggestion for the further researcher who wants to conduct

a similar research with this study.

4.1 Conclusion

In the The Hundred Foot Journey movie, food has an important role in

bridging different cultures and constructs one’s cultural identity. The main

attention of this movie is the construction identity of the character named Hasan

which is an Indian diaspora that lives in Franch. The discussion is divided into

three parts which are the the role of food in preserving Hasan’s cultural identity,

the role of food in negotiating Hasan’s cultural identity and the role of food in

constructing Hasan’s new cultural identity.

The findings of this research reveal that food plays a role in constructing

Hasan’s identity. It becomes a media to recall his memory toward his local

cultural identity that is represented by the presence of his Indian typical restaurant

62

in France. As an Indian diaspora, he still wants to preserve and keep his local

identity. However, the society he inhabits gives a strong reaction toward his effort

in preserving his local identity firmly. So that, he tries to negotiates his cultural

identity trhough food in order to be accepted in his new society. Food becomes a

cultural bridge between him and his new society that lead to the openness of his

new cultural identity.

He tries to negotiate and construct his identity as Indian chef by bringing

up the distinctive of Indian spices in his cuisine. That is in line with Almerico that

says food is much more than nutrients, there were emotional connections, a sense

of belonging, and ethnic pride. The local and national identities of the characters

can be illustrated by the tendency to preserve local and national rooted foods by

cooking, serving, and enjoying them. Through his distinctive dish, he is able to be

accepted in his new society which has a very different culture from him. He

comes to the culture inhabit without losing his local cultural identity. By his

exceptional creation of food, he asserts that he is a great Indian chef who

successful in France. In conclusion, food plays an important role in preserving,

negotiating and constructing Hasan’s cultural identity through the way he

chooses, acquires, distributes, prepares, serves and eats the food.

4.2 Suggestion

This study focuses on the role of food in constructing one’s identity. For

further research, the writer suggests to the next researchers to conduct a deeper

research which explores more about the role of food in the literary world.

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Considering there has been lack of research toward this kind of topic, it is hoped

that the researcher would analyze the other role of food in literary works beyond

constructing one’s identity. For the next researchers who is interested in using this

movie as the object on other theories in literature, it will be interesting to focus on

how the attitude of French people towards Hasan and Family using Orientalism

theory by Edward Said.

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