No abstract

"The effects of migration on identity and the social position of Chinese women in Belgium were examined from an intergenerational perspective. At the macro level, policies and the general discourse on migration and migrants in Belgium were examined to assess the level of inclusion or exclusion of Chinese women.... The findings will show that although the Chinese are non-existent in official policy and statistics, they are set apart in mainstream society because of their different phenotypical traits. This leads to their exocitization and discrimination in many such social settings as daily life, the workplace and at recreational centers."

This article examines the experiences of (re)producing home food in the daily life and food practices of Belgian Taiwanese immigrant women. The research is based on ethnography-both online and offline-and qualitative semistructured interviews with seventeen Taiwanese immigrant women/housewives in Belgium. Participants' food practices involve buying, growing, making, and sharing food. Buying Taiwanese food ingredients presents a genuine challenge, as Chinese and Asian supermarkets in Belgium do not carry all Taiwanese food items. Consequently, many Taiwanese immigrant women and housewives in this study share similar experiences of growing specific foods in their home garden; moreover, by doing so, they also transform their gardens in their private homes into transnational social spaces, and thereby connect their previous lived experiences and homeland memories with their present living circumstances. Moreover, Taiwanese immigrant women like to prepare and cook food with their husband and children while imparting Taiwanese food and cultural values through personal stories. Furthermore, by organizing and regularly participating in activities involving sharing and eating food with other Taiwanese immigrant women, these foodsharing events and behaviors also become an important social networking strategy that allows them to make, expand, and cultivate friendships; in addition, food sharing activities also assist the participants to construct a collective social identity of being immigrant mothers/housewives in a foreign land. However, what is meant by "Taiwanese" food varies substantially between participants, as do the associated emotional and ethnic meanings. Several things were stated to account for the taste of Taiwanese food, such as using certain condiments or the Ta Tung rice cooker. Equally diverse is the personal attachment of ethnonational identity toward the notion of home food, as discussions of childhood memories, ethnonational identity negotiation, and cultural markers are accompanied by critical reflection on the social constructed nature of home/ethnic foods in the migration contexts.