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Fast Food Memories – Past, Present, Future

Fast & Foodrious
  • 30 June 2015
  • Jonas Wiedenmann

I do not eat at McDonald’s anymore. But this was coming a long way. Here it is.

The Past

It was not like it was forbidden. But it was exciting anyway. Born in 1990 as the child of an upper-middle-class family in Freiburg, southern Germany, my dad sometimes took me to McDonald’s, and I think mostly because it was some kind of a bonding, a father-son-thing. It was not so much about the food. Sometimes he told me I shouldn’t tell my mother, but I think that was more a joke – and I couldn’t keep my mouth shut anyway. My mother, a pediatrician, of course told me that eating at that place was not good for my health. But she would not forbid me to go there, as I enjoyed it that much. I knew that this was not the place for the best food – there where other places, and my dad love to cook dinners at home. But getting out to that place was always something special.

Later, as I graduated from high school, there was a phase where I started to eat more and more at McDonald’s. Simply because I could. The 1€ (15 000 Rupiah) offerings (cheeseburger, hamburger, chicken burger and other small stuff) where so tempting, and one restaurant was not too far from where I lived with my parents. So I often went out late at night, just to grab some cheeseburgers, eat them somewhere alone in the car or on top of a parking garage and just enjoy a sense of freedom. I did not do this with my friends, mostly because I was ashamed. Some of them got more and more involved into the organic food movement. I would follow them, but not at this point. I chose freedom over responsibility and bought more and more burgers from McDonald’s.

Until that one night. We were hanging out at a friend’s house, and I was there with the car – another choice for “freedom”, as I could’ve easily taken the bicycle for that 5 minute ride. Later this night I got my occasional craving for some cheeseburgers, and asked around if anyone wanted something from McDonald’s. No one cared for any food from that place, so I took the car, drove down to the burger shop and bought myself seven (!) cheeseburgers. Why not, I thought, someone back at my friend’s house will eat at least one of them. But I felt strange going back in there, as no one of my friends ever before said something like “Hey, let’s go and eat at McDonald’s” – there just was no link between my friends and McDonald’s, they did not care at all.

And that was the last time I purchased anything from McDonald’s. This was July 2009.

The Present

From my perception, and of what I experienced in Indonesia, McDonald’s means something totally different here in Germany, especially for me. Eating at McDonald’s was never a privilege in a way of money – the food is so cheap compared to regular German restaurants and take-outs that you are (financially) tempted to eat every meal of the day there, unless you cook at home. To me it was a privilege in the sense of being allowed to go there, to „sin“. I remember my mother sometimes talking about other people who go to McDonald’s, and she was not talking in a favorable way of them. Coming from an upper-middle class family, my mom tried to explain to me that the whole McDonald’s-idea was based on exploiting “lower-class” people and taking advantage of their shortcomings (such as being more prone to adverts and the temptation of fatty, fried food and way to sweet desserts). So the more I became aware of my surroundings, the more I observed the “McDonald’s microcosm“, I started to feel alienated in there – not only because I am a very slim person. I started to see how that company was making their millions, on what the system was based and that this was nothing I would support with my money.

McDonald’s is sometimes the center of arguments along groups of friends – who eats there, who doesn’t? Why, why not? For most Germans nowadays, it is clear that McDonald’s is not a “way of living” and that out of reasons of health their restaurants should be avoided. The huge success of the movie “Super-Size Me” in Germany and also of other movies of that kind shows that a growing group of people is aware of the “true face” of McDonald’s. Freiburg has four McDonald’s restaurants, each in a different part of town. One in a mostly residential area close to the shops and hardware stores, another one in the industrial district, the third one downtown where the clubs are and the last one at the train station. Most notably, this one is the only one open 24 hours, but only during weekends. The other ones are closing at around 1:00 am (weekdays) and 3:00 am (weekends).

The Future

The McDonald’s restaurants in Germany face difficulties at many levels right now. There are no new restaurants opened at this point, and a restructuring process (implementing lounge- style “McCafés” into existing restaurants) is mostly complete. The organic-food-movement in Germany has definitely had some influence on the The McDonald’s’ revenues over the last decade. It’s the first time that The McDonald’s hast to push major advertisement campaigns, focusing on “quality” – this means that the company feels urged to justify their way of doing things. Also campaigns that show that the ingredients and the meat used for the burgers come from German, sometimes even local farmers, are airing.

Apart from the organic-food-movement, other foods are challenging the former BigMac- monopoly. During the last decades it was mostly Turkish Kebabs (called “Döner” and “Yufka” around here). Those where the most popular alternatives to McDonald’s – although in no way cheaper, healthier or more organic. The only difference is that your kebab is compiled in front of your eyes and you get to choose whether you’d like to have onions in it or a special sauce. The phenomenon of “live-cooking” has become one of the biggest transformations in the western kitchen and restaurant culture, as new restaurants – no matter at what level – are letting their guests see the chefs preparing the food in real time, and not behind closed doors.

The newest enemy of the BigMac is the burger- and street-food-movement. Germany’s capital Berlin, which has the most kebab-stores world-wide, has a vast burger-scene as well. Online-blogs try to keep track of where the best burgers are made, but it’s a little bit like if you tried to test all warungs that serve nasi goreng in a city like Yogyakarta. Apart from those restaurants, who mostly stand out because of their carefully selected burger meats, self-made burger buns and new flavor-combinations, food trucks – rolling restaurants – show that you don’t even need a constant place to make great food, challenging the definition of restaurant and theories of place and space. Originating in the United States, the food trucks picked up pace in Germany, coinciding with the organic-food-movement and the strive towards individualization. Most major German cities like Hamburg, Berlin and Cologne offer such a variety of food trucks that they organize little festivals where all the trucks come together and you can taste all different kinds of food, ranging from soups, German “Käsespätzle” and tacos to smoked spareribs. Here, McDonald’s does have no say and is not even considered as a place where to eat burgers.

Out of these reasons, I think that the coming generations will have a totally different experience of what McDonald’s is – depending on how the former burger-monopoly goes from here. Major transformations are unavoidable if the company wants to make the money they used to. Experiments are already on, as some German McDonald’s restaurants are offering vegan alternatives to their burgers, trying to get rid of the old image. It is now the other restaurants and food trucks which are making burgers, and leading the way. McDonald’s in Germany is falling behind. Let’s see where they go from here.

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BAKUDAPAN is a study group that discuss ideas about food. The word BAKUDAPAN itself is inspired by “bakudapa”, which comes from Manadonese (North Sulawesi) language meaning to “meet”, and also “kudapan” which is a kind of snack that is usually served when there are activities such as a meeting, visiting, and even when hanging out. Therefore, “bakudapan” can be translated as eating snacks while meeting. Through this name, we would like to meet with people who have an interest in food.

BAKUDAPAN adalah sebuah kelompok studi yang mengkaji topik-topik mengenai makan dan makanan. BAKUDAPAN sendiri terinspirasi dari kata “bakudapa” yang berasal dari bahasa Manado (Sulawesi Utara), yang berarti “bertemu”, dan “kudapan” adalah makanan ringan yang biasa disajikan saat adanya aktivitas bertemu orang lain, baik bertamu, rapat, ataupun nongkrong. Sehingga “bakudapan” dapat diartikan sebagai kegiatan bertemu sambil memakan kudapan. Melalui nama inilah, kami ingin bertemu dengan orang-orang yang memiliki ketertarikan terhadap makanan.

We believe that food not merely about filling the stomach. Moreover, food are not restricted about cooking, history, conservation and the ambition to introduce it to the world. For us, food can be an instrument to speak about broader issues, such as politics, social, gender, economy, philosophy, art, and culture.

Kami percaya bahwa makanan tidak hanya soal memasak, asal muasalnya, serta ambisi untuk melestarikan dan mengenalkannya kepada dunia. Bagi kami, makanan dapat menjadi alat dan jalan masuk untuk membicarakan isu yang lebih luas, baik itu ekonomi, politik, sosial, gender, seni, maupun budaya yang lebih luas.

As a study group, we were open for those who would like to join with our projects and activities, despite the difference of backgrounds. The main scheme in our projects is to do cross reference and research about food, which have a trajectory between art, ethnography, research and practice. In doing research, we interested to explore and experiment with the methods and forms, from arts (performance, artistic setting, exhibition, etc) to daily life practices (cooking, gardening, reading, etc). As a reflection process and our intention to generate and share the knowledge, we produce a journal in every projects and actively train ourselves to writes in our website.

Sebagai kelompok belajar kajian makanan, kami terbuka untuk rekan-rekan yang ingin bergabung dengan latar belakang yang beragam. Skema kerja dalam kelompok Bakudapan ini adalah melakukan penelitian dan silang referensi tentang makanan, baik dalam ranah etnografi, antropologi dan seni. Dalam prakteknya kami juga tertarik bereksperimen dengan berbagai metode, mulai dari aktivitas pameran seni, performans, hingga kegiatan seperti memasak, berkebun, klub membaca dan lainnya. Sebagai bagian dari proses riset dan reflektif, kami sedang memaksa diri kami untuk aktif menulis melalui website ini.

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Elia Nurvista (b.1983)
Elia Nurvista explores a wide range of art mediums with an interdisciplinary approach and focuses on the discourse on food politics. Through food, she intends to scrutinize power, social, and economic inequality in this world. Using several mediums from workshop, study group, publication, site specific, performance, video and art installations, she explores the social implications of the food system to critically address the wider issues such as ecology, gender, class and geopolitics. In 2015, with Khairunnisa she initiated Bakudapan Food Study Group. She actively works on her individual projects as well as collective work with Bakudapan.

Elia Nurvista (b.1983)
Elia Nurvista merupakan seniman multidisiplin yang karya-karyanya fokus pada politik pangan. Melalui pangan, ia ingin melihat lebih dalam tentang ketimpangan kekuasaan, sosial, dan ekonomi yang beroperasi secara global. Dengan menggunakan berbagai medium seperti lokakarya, kelompok belajar, publikasi, site specific, pertunjukan, video dan instalasi seni, ia mengeksplorasi implikasi sosial dari sistem pangan untuk secara kritis menyikapi isu-isu yang lebih luas seperti ekologi, gender, kelas dan geopolitik. Pada tahun 2015, bersama Khairunnisa, ia memprakarsai Bakudapan Food Study Group. Ia aktif mengerjakan proyek-proyek individualnya dan juga kerja kolektif bersama Bakudapan.

Eliesta Handitya (b. 1998)
Eliesta Handitya is an anthropology learner, graduated from Cultural Anthropology Department, UGM. She worked on a daily basis as an independent researcher, writer, and editor based in Yogyakarta/Bandung. Liesta is interested in delving on how cultural and social movements become ways in weaving mutual collaboration, practicing collective care to sustain equality and justice, and create space for people to learn together—nurtured with the community or in her daily personal life. Her research revolves around the intersectionalities between urban issues, social-technological studies, social-ecological justice, and cultural labor issues. Liesta is also a member of Struggles for Sovereignty, and co-managing independent publication project named Poppakultura.

Eliesta Handitya (b. 1998)
Eliesta Handitya adalah seorang pembelajar antropologi, lulusan Departemen Antropologi Budaya, UGM. Saat ini, ia bekerja sebagai penulis, peneliti, dan editor independen berbasis di Yogyakarta/Bandung. Liesta tertarik mendalami bagaimana gerakan sosial dan kebudayaan bisa menjadi cara untuk merajut kolaborasi yang setara, merawat kesetaraan dan keadilan, dan menciptakan ruang tumbuh bersama—ditumbuhkan melalui kerja komunitas maupun dalam kehidupan personal sehari-hari. Fokus penelitian yang ia dalami, di antaranya persilangan mengenai isu perkotaan, pangan, kajian dengan pendekatan sosial-teknologi, keadilan sosial-ekologi, dan pekerja budaya. Liesta juga merupakan anggota Struggles for Sovereignty, dan sedang mengelola proyek penerbitan independen bernama Poppakultura.

Gatari Surya Kusuma (b.1993)
Gatari is a cultural worker based in Yogyakarta, Indonesia. She has been part of Bakudapan Food Study Group since the start. Besides being part of Bakudapan, she is working as a researcher in KUNCI Study Forum & Collective. Her interest in these collectives is to continue exploring in research methods and understanding of learning. And also about how knowledge is re-produce and re-question in these topics. Lately it is working on topics such as collective work practice and city as a space.

Gatari Surya Kusuma (b.1993)
Gatari adalah seorang pekerja budaya yang tinggal di Yogyakarta, Indonesia. Dia telah menjadi bagian dari Kelompok Studi Makanan Bakudapan sejak awal. Selain menjadi bagian dari Bakudapan, ia juga bekerja sebagai peneliti di KUNCI Study Forum & Collective. Ketertarikannya pada kolektif ini adalah untuk terus mengeksplorasi metode penelitian dan pemahaman pembelajaran. Dan juga tentang bagaimana pengetahuan diproduksi ulang dan dipertanyakan kembali dalam topik-topik tersebut. Akhir-akhir ini mereka sedang mengerjakan topik-topik seperti praktik kerja kolektif dan kota sebagai sebuah ruang.

Meivy Andriani Larasati (b. 1998)
Meivy is a researcher and translator with eclectic interests. Perhaps her years as an anthropology student may be responsible for this outlook as she continues striving to find meaning and wonder in the mundane. In Bakudapan, she found an expansive way to channel her misgivings about food and learn about collectivity. She is currently honing her skills in reading and writing, as well as volunteering. Sometimes she writes in her personal blog besokbesokbesok.wordpress.com

Meivy Andriani Larasati (b. 1998)
Meivy adalah seorang peneliti dan penerjemah dengan minat yang eklektik. Mungkin pengalamannya mempelajari antropologi budaya bertanggung jawab atas pandangannya ini, karena ia terus berusaha menemukan makna dan keajaiban dalam hal-hal yang biasa. Di Bakudapan, ia menemukan cara untuk menyalurkan keraguannya tentang makanan dan belajar tentang kolektivitas. Saat ini ia sedang mengasah kemampuannya dalam membaca dan menulis, serta menjadi sukarelawan. Terkadang ia menulis di blog pribadinya besokbesokbesok.wordpress.com

Monika Swastyastu (b 1994)
Monika is an independent researcher with a background in cultural anthropology. Her research covers topics such as identity, food security,foodways, ethical consumption, and green capitalism. She has a particular interest in food anthropology. Additionally, Monika is a self-taught cook who explores various flavors and recipes. Recently, she has been interested in developing wine with local fruits under her own label. She also has experience in the food and beverage business.

Monika Swastyastu (b 1994)
Monika adalah seorang peneliti independen dengan latar belakang antropologi budaya. Penelitiannya mencakup topik-topik seperti identitas, ketahanan pangan, kebiasaan makan, konsumsi etis, dan kapitalisme hijau. Ia memiliki minat khusus dalam antropologi pangan dan juga eksplorasi metodologi penelitian. Selain itu, Monika adalah seorang juru masak otodidak yang mengeksplorasi berbagai rasa dan resep. Baru-baru ini, ia tertarik mengembangkan wine dengan buah-buahan lokal di bawah labelnya sendiri. Ia juga memiliki pengalaman dalam bisnis makanan dan minuman.

Khairunnisa (b.1991)
Khairunnisa (Nisa) is an independent researcher and art worker. She co-founded Bakudapan Food Study Group after she graduated from the Cultural Anthropology Department at Gadjah Mada University. She is currently an active member in Struggles for Sovereignty. Through her experience working in collectives, she gained interest in experimenting with research practices and learning methods. Nisa’s ongoing research interests are care and domestic works, solidarity and knowledge production which she actively exercises in her practice personally and collectively.

Khairunnisa (b.1991)
Khairunnisa (Nisa) adalah seorang peneliti independen dan pekerja seni. Dia mendirikan Bakudapan Food Study Group bersama seorang teman setelah menyelesaikan jenjang sarjana di Antropologi Budaya, Universitas Gadjah Mada. Saat ini dia juga aktif sebagai anggota dari Struggles for Sovereignty. Sebagai seorang peneliti, Nisa memiliki ketertarikan dalam kerja domestik dan perawatan, solidaritas, dan pertukaran pengetahuan yang dia kembangkan baik secara personal maupun bersama kolektif.

Shilfina Putri Widatama (b. 1998)
Shilfina is currently involved in a range of communication work, from research-based artistic projects and project management to campaign and advocacy strategizing. Her practice mainly focuses on climate justice advocacy, with additional specialization in issues of energy sovereignty and development, gender, and ecology. Her analytical approach is influenced by her undergraduate study of philosophy at Universitas Gadjah Mada. She believes in the strength of collectivity and often contributes to the creation of illustrations, graphic design, and copywriting in her practice.

Shilfina Putri Widatama (b. 1998)
Saat ini Shilfina terlibat dalam berbagai kerja-kerja komunikasi, mulai dari proyek artistik berbasis penelitian, manajemen proyek hingga perencanaan kampanye dan advokasi. Kesehariannya yang berkutat dalam advokasi keadilan iklim juga memiliki fokus penekanan pada isu-isu kedaulatan energi serta pembangunan, gender, dan ekologi. Pendekatannya yang analitis juga dipengaruhi oleh studi sarjananya yaitu Ilmu Filsafat di Universitas Gadjah Mada. Shilfina percaya pada kekuatan kolektivitas dan sering berkontribusi dalam pembuatan ilustrasi, desain grafis, dan penulisan naskah dalam praktiknya.

Esty Wika Silva (b. 1994)
Silva is interested in issues related to the environment and daily activism, delving into emotions, psychology, and collective awareness that are interconnected in the everyday relationships between communities and individuals as a reflection, and using embroidery as an artistic medium to document and reflect the process. Silva is also interested in exploring textile waste management from her embroidery production for various needs such as crafting and slow fashion in small-scale. Apart from that, she works as a commissioned illustrator, writes fiction, and explores music culture and independent publishing

Esty Wika Silva (b. 1994)
Silva tertarik dengan isu-isu yang bersinggungan dengan lingkungan dan aktivisme sehari-hari, mendalami emosi, psikologi dan kesadaran kolektif yang saling terhubung dalam relasi sehari-hari antar komunitas dan individu sebagai refleksinya, dan menggunakan pendekatan artistik media sulam untuk mencatat proses tersebut. Silva juga tertarik mendalami pengolahan limbah tekstil dari proses produksi sulamnya untuk berbagai kebutuhan seperti slow fashion dan crafting dalam skala kecil. Selain itu, ia juga bekerja sebagai ilustrator komisi, menulis fiksi, mengeksplorasi kultur musik dan terbitan mandiri.