In this chapter there is a shift from the individual perception of cooking towards its mass level in the form of supra and its link with female agency. The woman’s positionality will be considered through comparing the man’s place in it. Separate attention will be devoted to female feasts and moving the contemporary Georgian supra to the restaurant space, which is altogether proof of the variety of forms of sociability where the woman, like before, plays the key role of the keeper of national culinary traditions and the main representative in the family’s contacts with the outer world. The very existence of the supra as one of the forms of interpersonal relations in society depends on the Georgian woman. Therefore, she has the right to criticise its most oppressive moments to which an important place is reserved in the chapter, pointing out not only to her total responsibility for the socio-cultural reproduction but also to herself as a reflecting subject of the Georgian reality, capable of watching the practices in which she herself is directly involved.

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Supra and Women’s Social Position

  • Natallia Paulovich

摘要

In this chapter there is a shift from the individual perception of cooking towards its mass level in the form of supra and its link with female agency. The woman’s positionality will be considered through comparing the man’s place in it. Separate attention will be devoted to female feasts and moving the contemporary Georgian supra to the restaurant space, which is altogether proof of the variety of forms of sociability where the woman, like before, plays the key role of the keeper of national culinary traditions and the main representative in the family’s contacts with the outer world. The very existence of the supra as one of the forms of interpersonal relations in society depends on the Georgian woman. Therefore, she has the right to criticise its most oppressive moments to which an important place is reserved in the chapter, pointing out not only to her total responsibility for the socio-cultural reproduction but also to herself as a reflecting subject of the Georgian reality, capable of watching the practices in which she herself is directly involved.