“companion” (n.)
c. 1300, “one who accompanies or associates with another,” from Old French compagnon “fellow, mate, friend, partner” (12c.), from Late Latin companionem (nominative companio), literally “bread fellow, messmate,” from Latin com “with, together” (see com-) + panis “bread.”1
Enrollment in world language courses has seen a sharp decline in recent years.2 From 2016 to 2021, demand for—not just German and French, but—all modern languages except American Sign fell by an average of nearly 17%. The current reduction in college enrollments has been exacerbated by a seeming disparagement of non-STEM disciplines. The overall impact on the humanities has been lamentable.
Despite these headwinds, Jennifer A. Kingson notes, “Some language programs are thriving.”3 According to this article, the winning formula “emphasize[s] the cultural context of the tongue they’re teaching.”4 Students find interest in programs that integrate “real world experience.”5 Kingston lists a handful of growing programs that cater to local needs. Students take part in translation services or otherwise engage with local communities in meaningful ways.6 Such methods—both practical and Christlike—are enjoying great success.
Declining enrollments in French at my home institution of Whitworth inspired me to think creatively about how I might teach the cultural context of the Hexagon (i.e., France) in a new light. Lacking a local population of French speakers or need for translation services, we would be unable to serve or even interact in the target language in a substantive way. I had to think outside the box. The result was a new elective for the major as well as a “Culture and Diversity” general education offering entitled “Food Culture in France.” Here’s the spiel:
Ever wonder why UNESCO declared the French meal an important intangible cultural heritage? A celebration of humanity? Come find out! This course, taught in English, will look at food culture in France through essays, literature, films, magazines, and other works. Themes of discussion will include the relationship between eating and religion, politics, social class, health and gender. Also: THERE WILL BE FOOD! (Additional fee required.)
The cultural feast is divided into three units: The Land and Its Fruits; Cuisine and Ritual, and the Literature of Cuisine. For the first two “dishes,” students read a book on the history of France as told through food; this is “seasoned” with an assortment of scholarly articles of interest. The final treat of the repast has them digesting literary excerpts that evidence food within French culture. Sampled throughout the semester are films illustrating and exemplifying these themes as well as assigned student presentations on key figures (e.g. Marie-Antoine Carême) and phenomena (e.g. service à la russe).
Students find the content delicious! Who knew that cuisine could contribute to the democratization of a nation or that one country could produce more than 300 kinds of cheese?! They are most enthused, however, by the food itself. Once each week, we partake together of a quintessential French product. Students gather around a table in groups of four of five to look up the history of the product, its uses, its popularity, and rates of consumption both in France and the United States. One of the members of the group then serves the item and brings it to the table. As they savor, finally, a secretary for the group takes notes on the odors, flavors, and textures of the experience.
Both for logistical reasons and cost, these recurring dégustations offer only a small taste, a nibble, of the fare; students appreciative of the victual can then make note of it for future enjoyment. Comestibles are selected from items mentioned in course texts with a preference for exoticism and simplicity in serving (e.g. French chocolate; Roquefort cheese). We conclude the semester by breaking “baguette” together. Over a(n extended) traditional French meal, we partake in the culinary “fruits” of France (ordered online or prepared together as a class) while practicing the “rituals” studied throughout the semester.
UNESCO’s designation notwithstanding, the course is not intended to be a panegyric to French cuisine. Developing the curriculum, I realized that one primary objective I had for the students was something entirely different. My hope was that, having interacted extensively with the history and current practices related to food and dining in France, students would reflect upon and, ideally, more deliberately consider and manage their own practices. What are they eating? When? How? With whom? From where does their food come? Such questions implicate not only the alchemy of cooking but nutrition and aesthetics, sociology and ethics.
And then there is the symbolism inherent in food and the act of sharing it. In the course, we considered this briefly within the context of medieval France. Ascribing to Aristotle’s concept of five elements, the aristocracy decided that they should consume the more “noble” elements of the air (closer to heaven), while the peasants should consume the lower elements of the earth. What of the symbolism of food today? What does it “mean” to be vegetarian or vegan? To eat oysters or caviar? To consume Top Ramen or Spam?
From a religious perspective, likewise, there is a symbolism associated with certain foods. While bread and wine are particularly evocative within the Christian tradition, God makes use of food and drink throughout the Bible to reveal truths about Himself and his creation. To call attention to this detail, I compiled a list of Bible verses that reference food and drink. One class period was devoted to reciting these in a lectio divina activity. Participating students were reminded of God’s good and creative gift of sustenance (“God said, ‘I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food’”).7 They witnessed God’s faithful promises of provision for both people (“But you would be fed with the finest of wheat; with honey from the rock I would satisfy you”) and animals (“He makes grass grow for the cattle, and plants for people to cultivate—bringing forth food from the earth: wine that gladdens human hearts, oil to make their faces shine, and bread that sustains their hearts”).8 They heard Solomon’s wisdom on the good life, which necessitates food and drink (“I know that there is nothing better for people than to be happy and to do good while they live. That each of them may eat and drink, and find satisfaction in all their toil—this is the gift of God”).9 And they received Christ’s invitation to dine with Him eternally in heaven (“Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with that person, and they with me”).10
David I. Smith and Barbara Carvill were the first to introduce the Christian concept of hospitality into the conversation on foreign language pedagogy.11 And James K.A. Smith’s Desiring the Kingdom: Worship, Worldview, and Cultural Formation further contributed to my desire to grow as a Christian educator in my thinking about processes and practices of worship.12 Partaking of food together over a meal is both! As the etymology of our word “companion” attests, breaking bread together—at least historically—implies closeness. My companion, my friend, is the one with whom I share bread. Within many cultures of the world, the offer of food or drink is a necessary characteristic of what it means to be hospitable.
Admittedly, not all cultures boast a food culture as exemplary as France’s. And a course on some food cultures might fail to attract enough student enrollment to fill. But all language courses might be enriched with the food, drink, and concomitant ritual surrounding a shared meal in the target culture. Bringing to life the cultural context(s) of the language while bringing together students in a manner embraced by even our incarnate Lord, such practices might enhance foreign language courses in an experiential and delectable way.
Footnotes
- Online Etymological Dictionary, “Companion,” (Etymonline.com, 2024), http://www.etymonline.com/search?q=companion.
- Kingson, Jennifer A. “College Students Bid Adieu to Foreign Language Classes,” (Axios, 15 November 2023), https://www.axios.com/2023/11/15/college-students-foreign-languages-enrollment-french-spanish-korean
- Kingson, “Bid Adieu.”
- Kingson, “Bid Adieu.”
- Kingson, “Bid Adieu.”
- Kingson, “Bid Adieu.”
- Genesis 1:29.
- Psalm 81:16; Psalm 104:14-15.
- Ecclesiastes 3:12-13.
- Revelations 3:20.
- Smith, David I., and Barbara Carville, The Gift of the Stranger: Faith, Hospitality, and Foreign Language Learning, (Grand Rapids, MI:Eerdmans, 2000).
- Smith, James K. A. Desiring the Kingdom: Worship, Worldview, and Cultural Formation, (Ada, MI: Baker Academic, 2009).
