台灣慢食經驗之省思"Reflection of the Slow Food experience regarding Taiwan "

Terra madre 天地之母 2年一次slow food 的會議





Carlo Petrimi會長


自古以來人們對於吃的需求和慾望，在世界各地的美食料理上表露無疑。雖然各別的飲食習慣與背景，形成了各地區特有的飲食文化，但透過食物之鏈，將世界各地不同文化、種族、背景的人們緊緊的串聯在一起。為了解決目前和未來整個食物供應系統所面臨的困境，我們必須去思考一個基本的問題：「為何生活在某地區的人們，會對於某些特定的食物，產生特別的偏好？」一位長期致力於拯救種子運動的倡議者Vandana Shiva就明白的指出:「最大的關鍵乃是取決於，該地區對於某種特別的糧食是否能『乾淨』的產出，並能充裕的供應。」“The greatest karma is the growing of “clean” food in abundance and the giving of food in generosity”這句話點到了任何食物的生產核心的價值。
二次世界大戰後，為了滿足全球日益增加的人口，發展中國家都採用了一種名為「綠色革命」(Green Revolution)的生產方式，來增加區域內的糧食產量。雖然這種利用雜交配種，改良農作物基因的生產方式，短期內讓糧食的產量大增，拯救數千萬在饑餓邊緣的人。但同時間，也造成了許多經濟、社會與生態上的後果，其中之一就是生物多樣性的消失。根據「國際未來食物與農業委員會」(International Commission on the Future of Food and Agriculture)的統計，在八萬種可以被當作糧食的植物中，人們只種植與買賣其中的一百五十種，而這其中僅僅只有八項種類，是屬於全球性的交易。為了防止各地區特殊的品種與糧食種類消失，加上對於傳統的飲食習慣的堅持，於是「慢食運動」在這背景下油然而生。

慢食是什麼
慢食組織一開始是個在義大利的Bra（Piemonte）鎮上所發跡的，該組織是由當地的左派記者佩屈尼(Carlo Petrini)，有感於傳統飲食習慣，因為速食文化的入侵而加速消失，而在1986年創立了一個名為Agricola的草根性的運動團體，而這亦是慢食組織的前身。該組織最被廣為人知的，是抵制該年在羅馬著名的名勝「西班牙台階」廣場上，針對義大利的第一家麥當勞分店，所進行的抗議活動。雖然最後並未阻止多國速食連鎖企業的擴張，然而卻意外的引發了民眾對於慢食活動的好奇心。在日後的數十年，這股風潮所帶動的成效是非常顯著的，到目前為止，已有超過八萬多個成員分布在一百多個國家中。他們把世界各地的分會稱作「宴會」，並將這些分會朝著共同的目標而自主地運作著。
慢食組織所要傳達的精神，主要是呈現在 Slow food Foundation for Biodiversity 「生物多樣性慢食基金會」所主導的三項計劃:美味方舟(ark of taste)、慢食衛戌(presidiums)、以及大地之母(Terra Madre)。「美味方舟」計劃之目標，是針對那些瀕臨絕種或擁有極佳品質但少量生產的食品，進行描繪與編目，而「衛戌」計劃則是透過與當地的技術人員合作，建立可靠的品質標準，以及產品銷售管道，並為當地農人或食品生產者提供經濟上的獎勵。「大地之母」則為兩年一度，「食物社區 」的國際會議。2006年，有來自150多個國家，超過1583百個食物社區，以及953位廚師，聚集在義大利的杜林市(Turin)，一起針對現階段食物供應鏈中所面臨的共同問題，提出看法並交換意見，並討論可能的解決方案。舉例來說，透過討論與實踐，為必須面對大量工業化生產競爭的小生產者，提供可能的解決方案或管道。

台灣和生物多樣性
由於台灣早期受到來自中國各地的移民的影響，加上日本殖民時期與原住民等多元文化的薰陶，台灣已逐漸孕育出一種具有台灣特色的飲食文化。但在國際美食料理的舞台上，大部分的台灣飲食文化仍未被重視。直到最近，關於台灣的傳統美食的節目，才在媒體上大量的播出。
儘管台灣的美食文化，隨著人們生活水平的提昇，漸漸有復甦的跡象，但數十年來工業化式的食品生產，畢竟也留下不少負面痕跡。例如生長在蘭嶼特有的「小耳種蘭嶼豬」，雖然已被熱心的科學家及時地保存了下來，但人們為了經濟上的利益，引進了經濟價值較高的品種，因而使「小耳種蘭嶼豬」幾乎在蘭嶼島上滅絕；「竹山」上原本種植傳統品種蕃薯的土地，現在則被用來種茶。農夫和食品生產者本身，應該是扮演維護當地傳統的守門人角色，但他們的權益卻經常在政府的政策下被犧牲掉，結果必須選擇種植較有利可圖的農作物。
慢食在台灣
「慢食運動」並非意味著要花費好幾個小時，在餐桌上品嚐食物。雖然在類似像義大利這樣的國家，即使在最一般的餐館裡，一頓飯都可以輕易地吃上兩個多小時，但在台灣，我們卻有著不一樣的飲食文化。「路邊攤」一直在台灣民眾的日常飲食習慣中，是不可或缺的一環，一頓飯可以在一小時內或幾分鐘內解決，但這並不代表台灣並無慢食文化。簡單來說，「慢食運動」的基本精神就表現在三個字意上:「優質」(Good)、「乾淨」(Clean)，與「公平」(Fair)，這三個字強化了慢食哲學的基礎。「優質」對食物而言是指味道的優良，「乾淨」是指食物儘可能在無污染的環境下生產，而「公平」則是表現在生產者對於勞力的付出，可以得到合理的報酬上。
雖然現在台灣已有了慢食分會，但是它的運作模式並未相當的成熟。類似慢食組織等國際的草根運動團體，都會面臨到一個相同的問題，雖然組織運作的原則被清楚地規範，但實際上，並未有一個實質且有約束力的單位，來監督各分會的行為。各地慢食組織的分會的運轉資金，都必須透過吸收會員的方式來募集會費，以及非利益衝突者的捐款。但有一些分會，卻會向餐廳等商業機構募款，這種行為，勢必會引發不少的爭議。而台灣的慢食分會，必須借鏡國外的經驗，將台灣特有的地方成果與全球性的相關議題連結，以及透過與國內小規模生產的農人或食品生產者合作，慢食的思想才可能打入一般大眾。台灣傳統食品市場和路邊攤的盛行，代表了台灣飲食文化的特色。這是一個值得進一步探究與探討的課題。2005年在台北首度舉辦的「牛肉麵節」，對於台灣飲食文化的推廣與落實，便是一個很好的例子。


美食科學大學
第一屆「飲食文化碩士－優良食品管理班」，於2005年11月開課，經過一年對於食品管理的嚴格專業訓練，首批的學員已於2006圓滿結業。（美食科學大學雖然是由慢食組織創辦，但它們是兩個各自獨立運作的主體，因為組織本身有自己的使命與方向，而大學則是著重在教育與探討飲食文化之機構）。來自世界各地的學生－奧地利、巴西、加拿大、法國、德國、日本、台灣、英國、美國，以及義大利等…儘管出身不同的文化和專業背景，但這些學生卻擁有一個相同的企圖心－對美食的堅持與希望透過科學的思辨與討論，能對飲食文化有更深一層了解。在課程開始的第一個禮拜，無可避免的，當學生在課堂上，向教授提出的一個簡單問題，接下來可能演變成有二十三種不同的觀點與論述，最後甚至會演變成兩個主要價值觀的激烈爭論:經濟主義V.S.自然主義。而這也是各國對於本身的糧食政策，國內長期辯論的焦點。

在生活當中，我們可以從社會與公共安全的角度，看到綠色革命的糧食生產模式所帶來的負面影響。舉例來說:為了使牛隻快速成長，在飼養的過程當中添加有牛骨成份飼料，因而造成狂牛病的猖獗，以及最近在台灣所發生香蕉生產過剩，所帶來的社會和政治問題。有鑑於此，我們應該嚴肅的看綠色革命後所衍生出來的後遺症，並徹底的找出根本的解決方法，並非一味的相信媒體所報導的，將台灣生產過剩的水果出口到中國大陸，就可以解決台灣水果盛產的問題。客觀來說，這純粹是一個有政治目的策略，因為這政策並無法保証可以永遠的維持下去，問題的根本並未徹底的解決。相反地，如果為了流行而使用有機栽培的食物，或是將「綠色革命」的成果與生物科技的生產方式妖魔化，亦不能解決問題。經過在課堂上熱烈的辯論，我們可以得到一個共識，那就是在農業的問題並沒有單一的解決方案，只有不同的觀點。當討論到國家農業的未來時，只有透過政治人物、學者，以及民間社團的討論，解決方案才有可能一一浮現。全球化下的區域整合與競爭將是未來的趨勢，類似農業補貼的短線操縱與傳統的政治解決方式，已經無法應付全球化浪潮。慢食的經驗教導我們，食品政策並不僅僅是個政治議題，作為消費者與全球公民的雙重角色，我們應該站在我們擁有的資源與基礎上，盡最大的努力，來改善整體的食物供應品質與系統，如此一來，才能確保全球糧食的永續發展。

食物社區是一個包含有共同價值(維護生物多樣性)、利益與目標的團體，其中包含了拯救種子、收割、育種、畜牧業、農業、 漁業、食品加工業、食品經銷行銷教、育和其它相關活動等… 。



Introduction
The culture of eating is a shared phenomenon, as we are connected by the web of food and yet uniquely distinguished by our respective food culture. The basic need to feed and the desire to eat what taste good can be expressed by the cuisines around the world. Why people eat certain foods in a given geographic zone is an essential question to ask in order to tackle our current and future dilemmas in our food system. According to Vandana Shiva, an outspoken advocate on the importance of seed saving “The greatest karma is the growing of “clean” food in abundance and the giving of food in generosity”, a phrase that should be the core of any food production systems.
The need to feed an ever increasing global population led to the global adoption of the “Green Revolution” in the post second world war period, a method of food production characterized by the increased quantity in a given area. Of many of its economical, and ecological consequences one can be identified as the loss of biodiversity. According to the International commission on the Future of Food and Agriculture, of the 80, 000 edible plants used for food, only about 150 are being cultivated, and only eight are traded globally. The It was under this environment that the Slow Food movement was born, acting as a medium to prevent the further disappearance of regional specific food products and raw materials and at the same time promote the traditional way of food consumption.

What is Slow Food
The Slow food organization began as a grass root movement in town of Bra (Piemonte) led by Carlo Petrini. Distressed with the accelerated disappearance of traditional food ways and the fast food way of consumption, he began the organization formally known as Agricola in 1986. The much-publicized rally at the Spanish Steps in Rome to boycott the opening of McDonald’s although did not achieve its goal to stop the spreading of the Multinational fast food chains in Italy, it did however arouse the innate curiosity of the public. The success is evident in the following decades as there are currently more then 80,000 members in more then one hundred countries. The “convivium” as it is called are the local chapters around world, operating independently toward a common aim.
One of the major features of the organization is the “Slow food foundation for Biodiversity” consist of three components - the ark of taste, the presidiums, and Terra Madre (mother earth). The fundamental goal of the Ark of Taste is to catalogue, and describe near forgotten food products of excellent quality produced at a small scale. (1) The presidiums in turn are projects coordinated by a local coordinator in providing an economic incentive to these local farmer/food producers, by means of establishing a quality and authenticity standard, and a channel of promoting their products. Lastly, Terra Madre is presented as biannual world conference composed of a network of international “food communities”. Where in 2006 more then 1600 food communities from more then 130 countries along with a panel of global chefs met to share and address common problems in the food system and discuss possible solutions.

FOOD COMMUNITIES –physically identifiable entities that holds values, interests and common purposes in engaging in seed saving, harvesting, breeding, animal husbandry, farming fishing food processing and food distribution at a sustainable scale to maintain biodiversity

Taiwan and biodiversity

Thanks to the vacuum of influence from the historic waves of Chinese immigrants of different regions, experience learned during the Japanese colonial period, and the dietary ways of the diverse aboriginal tribes, Taiwan has developed a food culture that can be classified as Taiwanese. Yet much of the Taiwanese food culture remain a subject of discussion often unnoticed behind the glamour of the international cuisines. It is only until recently, that we see an exponential surge in local programming focusing on our traditional food ways.
Despite this increased awareness, decades of industrial way of food production have left its mark. The disappearance of 小耳種蘭嶼豬 (little black pigs)on 蘭嶼 (island of Lanyu)due to the introduction of economically efficient breeds is a sad reality, although saved just in time to the main island by a dedicated team of scientists. In the hills of 竹山, the planting of tea in what was once the breeding ground of a traditional variety of yam is another example. Farmers and food producers are the gatekeepers to our local traditions, yet their interests are too often sacrificed in the name of governmental policies, and must make the difficult choice to resort in planting what is more economically viable.

Slow food in Taiwan
Contrary to what the name suggest, the Slow Food movement does not suggest that one must spend hours at the dinner table in order to properly appreciate. Surely, in a country such as Italy where a meal can easily take more than two hours in even the most informal restaurant-osteria, where as in Taiwan we have a different food culture, where the “street food” predominate the everyday food habits, and a meal can take less than an hour. In essence, it is in three basic words –Good, Clean and Fair that underline the basis of the Slow Food philosophy. Good, as in the food is superior in taste, clean as the food is produced as environmentally friendly as possible, and fair as in that the producer is properly compensated for his effort.
Although, there are currently Slow Food chapters in Taiwan, it is not operating in a manner that is considered proper. The reality of an international grass root movement means that although the guiding principles of operation are clearly written, there is no governing body to keep these principles in check. The survival of the local chapters should be based on the annual membership fees by the local members, and donations where no conflict of interest is involved. Under no circumstances should an establishment such as a restaurant be asked to make donations. The newsletters/magazines, received by its members is to serve as a channel of communication. It is only through exposure of current food related issues affecting Taiwan both globally and locally, and spotlighting small-scale farmers/food producers, that the ideology of Slow food can be pass on to the general public.
The prevalence of traditional food markets and street food stands in Taiwan, represent the backbone of the Taiwanese food culture. It is a unique channel of education that should be further explored. The 臺北牛肉麵節 (Taipei beef noodle carnival) serve as an example of how understanding towards the Taiwanese food culture can be further carried out.
University of Gastronomic Sciences
The first graduating class of the “Master in Food culture – Communicating quality products” began in November of 2005, with aspiring students around the world- Austria, Brazil, Canada, France, Germany Japan, Taiwan, United Kingdom, United States, and Italy (It should also be made clear that although the University of Gastronomic Sciences was founded by Slow Food Organization, they remain as two separate entities, where the movement itself has its own mandate, and the university remain as an institution to educate the wide spectrum of the subject matter on the topic of food)Despite the diverse cultural and professional backgrounds, the students shared one thing in common – to gain a further insight on the various disciplines on the subject of food. In the first weeks of the program, an inevitable phenomenon occurred in the lectures. In a given lecture, a simple question from the student to the professor can in turn transpire into a discussion with twenty-three different points of view, and at the end resulting in heated debates between two major perspectives – the economist vs. the naturalist of the class.


all by Andrew
The reality is, that in majority parts of the world, this is also a focal point of the food policy debate. As we continue to witness the shortcomings and the consequences of the green revolution way of food production both socially or medically - the emergence of Mad Cow disease due to the use of cow bone feed in the raising of cow and most recently on the home front the social and political problems on the over production of bananas in Taiwan, alternative solutions rather then the politically oriented proposals covered in much of the press should be discussed. The prerequisite of policy regarding the exportation of our fruits to China must guarantee that such policy is a sustainable in the long run. If the chaotic and the endless debates in our lectures imply anything, it is that there is no single solution to an agricultural problem, only different perspectives. To adopt the new way of consuming organic because it is seemly chic, and discredit the accomplishments of the Green revolution and demonize the life science paradigm way of food production will not solve problems. Rather it is only with a dedicated panel of politicians, academics, and farmers must be present when discussing the agricultural future of the country. The globalization of way of life an inevitable future; political policy such as subsidies is a short-term political solution. The constricted traditional political solutions is no longer sufficient. The Slow food experience in this case have taught us, that on the subject of food policies is more then a political one. As consumers we have the power to alter the food distribution system in our niche.