作者:
kwei (光影)
2020-01-03 12:27:51Pope Francis’s Heretical Pasta
教宗方濟各的異教義大利麵
原文：Foreign Policy
https://foreignpolicy.com/2019/12/24/pope-franciss-heretical-pasta/
譯文：觀察者
https://www.guancha.cn/GiorgioGhiglione/2020_01_02_530219.shtml
作者：GIORGIO GHIGLIONE
Few things in Italy are more sacred than food. When the pope offered a lunch
to the poor of Rome on Nov. 17, it was the menu, rather than the gesture,
that made headlines. The pontiff, already unpopular on the right, came under
attack from the conservative media because the lasagna his holiness served
for lunch was pork-free. The Vatican had figured out that some of the guests
would be Muslim and provided a halal meal, and the Italian right took this as
a double insult: Not only did Pope Francis show compassion toward immigrants,
but he also did so by butchering the recipe for a standard of Italian cuisine
that traditionally requires a mixture of beef and pork.
在義大利幾乎沒什麼比食物來得更神聖。11月17日，教宗請羅馬的窮人吃午餐，這頓午餐
本身沒有獲得媒體的關注，倒是當天的菜單成了新聞頭條。羅馬天主教教宗方濟各本來就
不受右派待見，所以當這位教宗陛下請客人吃的千層麵裡不含豬肉時，他遭到了保守派媒
體的抨擊。因為梵蒂岡教廷注意到前來作客的部分窮人是穆斯林，所以才提供了清真餐，
但義大利右翼人士認為這是一種雙重侮辱：教宗方濟各不僅對移民表現出同情，而且還通
過篡改義大利菜的傳統食譜（一般來說，千層麵要用牛肉和豬肉混合）來討好穆斯林。
In a recent TV appearance, the leader of the far-right League party, Matteo
Salvini, bashed the European Union because an EU directive requiring the
traceability of food makes life harder for Italian nonnas who sell homemade
pasta in the southern city of Bari. “If you come to Bari and you don’t like
St. Nicholas and focaccia, go back to your country,” he said, referring to
the city’s patron saint and to one of its culinary specialties. No one had
raised an issue with focaccia, but Salvini’s defense was preemptive, to make
it clear that “we do not need to change our traditions.”
極右翼聯盟黨領導人馬特奧‧薩爾維尼最近一次在電視上露面時，猛烈抨擊了歐盟，因為
歐盟一項要求食品可追溯性的指令使得在南部城市巴裡出售自制義大利麵食的義大利非本
國人的生活更加艱難。這位領導人說："如果你來到巴裡，你不喜歡聖尼古拉斯和福卡夏
面包，那就回你的國家去"。他提到的分別是這個城市的守護神和一種特色食品。根本沒
人用福卡夏面包挑起是非，但薩爾維尼先發制人，就是想聲明：“我們不需要改變我們的
傳統。”
In Italy, food has become the epicenter of a culture war waged by right-wing
parties and their media allies against multiculturalism and European
bureaucrats. To the right, traditional cuisine has become not only a source
of national pride but also a signifier of national identity, which they
believe to be threatened by multiculturalism and political correctness.
在義大利，食品已成為右翼政黨及其媒體界盟友對多元文化和歐洲官僚發動的文化戰爭的
中心。右派認為，傳統美食不僅是民族自豪感的源泉，而且是民族認同的象徵。他們認為
，民族認同受到多元文化和政治正確的威脅。
They vow to defend lasagna and tortellini—whose original recipes require a
mixture of pork and beef and a mixture of pork and prosciutto, respectively—
for the same reason they defend Christmas nativity scenes and crosses in
public schools: to exclude Italy’s Muslim residents, whose religious
practice includes avoiding pork, from Italian culture. (Jews, whose religion
also prohibits eating pork, are just not part of the equation in his rhetoric
—there are not many Jews in Italy, not all of them keep kosher, and those
who do rarely attend public schools, so it’s unusual for a Jewish Italian to
protest that pork is served in cafeterias.)
他們發誓要捍衛義大利千層麵和義大利餃子——原本的食譜需要豬肉和牛肉的混合物以及
豬肉和意式熏火腿的混合物——他們堅持在公立學校須設有耶穌誕生的畫面和十字架，也
是出於同樣的原因：把這些宗教習俗裡包括不吃豬肉的義大利穆斯林排除在義大利文化之
外（猶太人的宗教信仰也禁止吃豬肉，但在他的言辭中，猶太人並未被過多提及。在義大
利的猶太人並不多，他們也不全是吃潔食，吃潔食的那些人也很少會讀公立學校。所以一
個義大利猶太人抗議食堂供應豬肉是很少見的）。
After the pope served pork-free lasagna, a prominent conservative Catholic
author Antonio Socci wrote an opinion piece in Libero, a right-wing
newspaper, accusing Francis of having subscribed to “a suicidal,
multiculturalist ideology that leads to the rejection of all that is
Christian or Western.” Pork-based lasagna, argued Socci, is a backbone of “
Italian civilization, like wine and Parmesan cheese.”
在教宗提供了不含豬肉的千層麵後，著名保守派天主教作家安東尼奧‧索奇在右翼報紙《
自由報》上發表了評論文章，指責方濟各追隨“一種自殺性的、多元文化主義的意識形態
，導致關於基督教或西方的一切都被全盤否定”。索奇認為，豬肉做的千層麵是“義大利
文明的支柱，如同葡萄酒和帕爾馬乾酪”。
The pope’s lasagna controversy wasn’t an isolated incident. When the
archbishop of Bologna, Matteo Zuppi, hosted a dinner for the poor in October,
on the day of city’s patron saint, he came under fire for a similar reason.
The Archbishop served tortellini, the famous ring-shaped stuffed pasta
traditionally filled with prosciutto or pork chops. But to make them
palatable to Muslim guests, Zuppi ordered that some of them be stuffed with
chicken instead. The choice enraged Salvini, who accused the archbishop of “
erasing Italy’s history.”
教宗引發的千層麵爭議並非孤立事件。博洛尼亞總主教馬蒂奧‧祖皮今年10月在城市守護
神節當天為窮人舉辦晚宴時，他也因為同樣的原因遭到了攻擊。總主教用著名的義大利餃
子招待了大家。根據傳統食譜，餡是火腿或豬排，但為了讓穆斯林客人喜歡，祖皮下令部
分餃子的餡用雞肉替代。這一選擇激怒了薩爾維尼，他指責總主教是在“抹煞義大利歷史
”。
Among those outraged by the chicken tortellini is Andrea Indini, an editor
for the conservative newspaper Il Giornale,who wrote an article “In Defense
of Tortellini (and of Tradition).” In an interview, Indini said that
deviating from the traditional recipe of tortellini is dangerous because “it
could result in distorting our society, even more than globalization is
already doing.” He particularly objected to the fact that the original
recipe was changed to suit a different culture: “The idea to change
tortellini not to bother Muslims is like a provocation,” Indini said. “
Tradition is important, and it starts from little things.”
在那些被雞肉餡餃子激怒的人裡，有保守派報紙《義大利日報》的編輯安德烈‧因迪尼，
他寫了一篇文章《義大利餃子（及傳統）保衛戰》。在一次採訪中，因迪尼說篡改餃子的
傳統食譜極其危險。因為“它可能導致我們的社會扭曲，甚至比全球化正帶來的危險更大
”。他特別反對為了迎合另一種不同文化而去改變本文化裡飲食配方。因迪尼說：“為了
不冒犯穆斯林而改變餃子食譜這種主意就像一種挑釁。保護傳統很重要，要從小事做起。
”
While the populist right is vowing to defend tradition against immigrant
cultures and globalization pretty much everywhere, there’s something
exquisitely Italian in the focus on food. That can be partially explained by
the fact that food does have a special place in Italian culture: Many
Italians cringe at the idea of Hawaiian pizza, seeing the addition of
pineapple to a pizza as a culinary crime, regardless of their political
orientation, and online you can find several videos of Italian nonnas
expressing their shock on how their cuisine is distorted abroad.
隨處可見民粹主義右翼喊著要捍衛傳統不受移民文化和全球化影響，義大利也一樣，但它
的側重點尤其放在了美食上。一部分原因是食品在義大利文化中確實佔有特殊的地位：許
多義大利人對夏威夷披薩的做法感到驚恐，認為披薩中添加菠蘿是一種烹飪犯罪。不管他
們的政治立場如何，你在網上可以看到好幾個義大利大媽的視頻，表達了她們對本國的美
食在國外被扭曲的震驚。
But Davide Maria De Luca, a political reporter from the online news outlet Il
Post, believes there’s also another explanation: “Italy is a country with a
very low patriotism, so they weaponize the recipe of tortellini or lasagna.”
Likewise, in France, food has been weaponized against Muslim immigrants:
Members of the right-wing politician Marine Le Pen’s party have campaigned
against kebab shops, and the Bloc Identitaire nationalist movement has
organized festivals dedicated to saucisson, a thick French sausage, and red
wine.
但是，新聞網站Il Post的時政新聞記者大衛‧瑪麗亞‧德盧卡認為還有另一種解釋：“
義大利是一個愛國主義程度很低的國家，所以他們把義大利餃子或千層麵食譜武器化。”
在法國，食品也被當作武器來對付穆斯林移民：法國極右翼政黨“國民聯盟”成員馬麗娜
‧勒龐已對土耳其烤肉串店“開火”，而法國極右翼民族主義運動“認同主義者”也組織
了法國臘腸和紅酒主題節日。
The right-wing rhetoric of food purism in Italy started in the late 1990s,
coinciding with the first large immigration wave from North Africa and the
rise of the League. At the time, the League was a separatist party based in
the wealthy North (back then, it was called the Northern League), but it also
opposed immigration. Combining these two agendas, the party came up with the
slogan “Yes to polenta, no to couscous.” (Polenta is popular in the
Northern Italian Alps.)
聯盟黨總部位於富裕的北方（曾被稱為“北方聯盟”），是分裂主義政黨，但也反對移民
。這個黨結合了以上兩個原則，提出了 “要波倫塔（意式玉米粥），不要古斯古斯米”
的口號（波倫塔在義大利北部阿爾卑斯山區很受歡迎）。
https://i.guancha.cn/news/internet/2019/12/30/20191230160141103.jpg
圖：左是波倫塔（polenta），右是古斯古斯米（couscous）
But it was only in recent years that so-called alimentary sovereignty became
a major political topic. In 2017, the right-wing city government of Trieste
banned “ethnic” food from the cafeterias of public schools to “protect our
traditions.” In 2018, Genoa’s conservative mayor banned opening of
international restaurants in some streets of the city center, also in the
name of “European traditions.” A few years earlier, a French mayor, Robert
Menard of Beziers, announced he would block the opening new kebab shops,
because they “have nothing to do with our culture.”
但直到近年來所謂的“食物主權”才成為重大的政治話題。2017年，裡雅斯特市右翼政府
以“保護我們的傳統”為名禁止公立學校食堂供應“民族”食物。2018年，義大利熱那亞
市保守黨市長同樣以“維護歐洲傳統”的名義禁止在市中心一些街道開設國際餐館。幾年
前，法國貝濟耶市長羅伯特‧梅納德宣佈，他會禁止再新開張土耳其烤肉店，理由是：它
們“與我們的文化無關”。
Right-leaning politicians are trying hard to look like foodies. The leader of
the post-fascist party Brothers of Italy, Giorgia Meloni, has posted a series
of cooking videos online: Meloni, who has recently surpassed Salvini in
individual popularity, prepares a caprese salad (not a hard task: just layer
mozzarella, tomatoes, basil, and olive oil) while lashing against the EU.
Salvini’s online presence revolves around food as much as it does around
politics: The League leader is constantly posting pictures of his lunch—or
dinner, or afternoon snack—and, when he travels across the country, he makes
sure to include the local delicacies of the region he is visiting.
右傾政客們削尖腦袋讓自己看起來像美食家。後法西斯政黨義大利兄弟黨的黨魁喬治亞‧
梅洛尼最近在個人人氣上超過了薩爾維尼。梅洛尼在網上發佈了一系列烹飪視頻，一邊痛
罵歐盟，一邊在準備義大利捲心菜沙拉（工序也沒那麼複雜，就是把義大利乾酪、番茄、
羅勒和橄欖油一層層鋪好）。薩爾維尼在網上露面時，一半聊政治話題，一半聊美食。這
位聯盟黨領導人還在朋友圈不斷發佈午餐、晚餐或下午茶零食的照片，而且當他在全國各
地出差時，也不忘曬曬當地的美食。
Despite the Italian right’s emphasis on traditional food as if it were
something unchanged throughout history, and therefore unchangeable, the
household names of Italian cuisine often have a foreign origin or influence.
And their recipes have changed over time.
義大利右翼人士強調保護傳統食物，似乎有史以來這些吃的就這樣做，所以不能改變。但
義大利的頭牌名菜往往源自國外或受過外國影響，它們的食譜也隨著時間的推移在變化。
“Everyone thinks that the food they eat is typical of the place where they
live, but most of it came from outside in more or less distant times,” said
Marco Aime, an anthropologist from the University of Genoa. “For example,
spaghetti are of Chinese origin, and tomato was introduced from America.”
義大利熱那亞大學的人類學家馬可‧艾姆說：“每個人都認為自己所吃的食物是他們生活
所在地的特產，但大多數食物是古代或近代從外國傳過來的。例如，義大利麵來自中國，
番茄是從美國引進。”
Polenta, so dear to the League, is made from corn, also introduced from the
Americas. Many Sicilian recipes, including pasta con le sarde and couscous
(yes, there’s Sicilian couscous) were introduced by the Arabs during the
Muslim domination of the island in the 9th century. Sorbet, a must in Italian
cuisine, has an Arabic etymology.
聯盟黨心心唸唸的波蘭塔是用玉米做的，也是從美洲引進的。許多西西里菜譜，包括沙丁
魚義大利麵和古斯古斯（是的，西西里島有古斯古斯）是9世紀穆斯林統治西西里島時由
阿拉伯人引進的。義大利料理中必不可少的甜品雪芭（Sorbet），這個詞在語源學上可以
追溯到阿拉伯。
Massimo Montanari, a food historian at the University of Bologna, said that “
every tradition is temporary and born on the innovation of the past.” For
instance, tortellini were invented in the Middle Ages, and “stuffing them
with chicken or turkey was considered normal until the 19th century.” The
supposed pork-only rule came later (pork was cheaper, and the stuffed pasta
could be made from butchers’ scraps).
博洛尼亞大學的飲食歷史學家馬西莫‧蒙塔納裡說：“每一個傳統都是暫時的，是由基於
過去的創新所孕育的。”比如，義大利餃子是在中世紀發明的。“19世紀以前，用雞肉或
火雞肉來做餡料一直被認為是正常操作”，後來才有了所謂的“只用豬肉餡”的規定（其
實是因為豬肉更便宜，而且可以利用肉鋪的邊角料）。
But although historically inaccurate, the idea that the country’s culinary
tradition is immutable and therefore should be protected from foreign
influence and change has become ingrained in Italy’s right-wing discourse.
When a high school teacher made headlines in November for publicly
threatening to fail some of his students because they participated to an
anti-nationalist protest, the Italian media was quick to point out that the
teacher, Giancarlo Talamini, had a personal website in which he proudly
declared that he was a racist “because I love polenta and tortellini.”
義大利的烹飪傳統是不可改變的，應當予以保護從而不受任何外國影響和變革，這種觀點
雖然沒有歷史依據，但已在義大利右翼的話語中根深蒂固。2019年11月，一名中學教師因
為公開威脅要讓參加反民族主義示威活動的學生不及格成了頭條新聞。義大利媒體很快指
出，這位名叫吉安卡洛‧塔拉米尼的老師有自己的個人網站，他在網站上自豪地宣稱自己
是種族主義者，“因為我愛波倫塔和義大利餃子”。
Fabio Parasecoli, a professor of food studies at New York University, calls
it gastropopulismo. Food, he argues, has become a proxy to describe national
identity, and it’s something everyone can relate to. “Food is about what
you are. It’s an easy tool, in the sovereigntist discourse, because it
touches some intimate chords,” Parasecoli said. “Food brings the great
global issues into everyday life.”
紐約大學美食研究教授法比奧‧帕拉塞科利稱之為“美食民粹主義”。他認為，食物已成
為民族身份的代名詞，可以讓每個人都與自身相聯繫。帕拉塞科利說：“食物與身份認知
相關。在主權主義者的話語裡，食物就像一把省力的工具，可以撩撥人內心的琴弦。而且
，食物能把重大的全球性問題牽扯進日常生活。”
Gastropopulism, Parasecoli said, originated from the left, “with movements
like Slow Food and left-wing intellectuals reviving the local food culture
from deindustrialized areas.” Today, this kind of rhetoric is more popular
on the right, but it is still in deindustrialized areas that it enjoys more
popularity. De Luca, the political journalist, noted that culinary nostalgia
has a particularly strong grip in the country’s northeast, a League
stronghold. “The Veneto province, once the economic engine of Italy, now
sees his young people emigrate to Milan or abroad,” he said. In this
climate, food has become a comforting tradition to cling to.
帕拉塞科利說，胃部民粹主義起源於左翼，伴隨的是“慢餐運動以及左翼知識分子在去工
業化地區所舉行的當地飲食文化復興運動”。如今，這種言論更受右翼的歡迎，但它在非
工業化地區還是有很高的人氣。政治新聞記者德盧卡指出，在飲食上的懷舊情緒似乎牢牢
籠罩著義大利東北部這個聯盟黨大本營。他說：“威尼託大區一度是義大利的經濟引擎，
現在那裡的年輕人要不搬到米蘭，要不移民國外。在這種環境下，食物已成為大家可以牢
牢不放、聊以慰藉的傳統。
But this fetishization of food as tradition raises a question: In a country
like Italy, who gets to decide what’s tradition and what’s not? After all,
in almost 3,000 years of history, the Italian peninsula has experienced a
wide range of influences and invasions. First it was the Phoenicians from the
Levant, then the Romans, bringing culinary influence from all over their vast
empire. After the empire collapsed, Germanic tribes and Arabs took turns
invading different parts of the peninsula, while Austria and Spain colonized
it in more recent times.
但把食物當作傳統來盲目崇拜，也帶來了一個問題：在義大利這樣的國家，誰來決定什麼
是傳統，什麼不是？畢竟，在近3000年的歷史中，義大利半島經歷了一系列的侵略，也受
到了廣泛的影響。首先是來自黎凡特的腓尼基人，然後是羅馬人，同時帶來了龐大羅馬帝
國的各地飲食影響。羅馬帝國滅亡後，日耳曼部落和阿拉伯人輪流入侵半島的不同地區，
後來還遭到了奧地利和西班牙的殖民統治。
The Arabs introduced couscous and sorbet; the Austrians brought schnitzel,
which in Italy is called cotoletta alla Milanese; the renowned cioccolato di
Modica, a specialty of the Sicilian town of the same name, is a product of
the Spanish domination until Italy was eventually unified, in the late 19th
century, under the rule of a French-speaking king.
阿拉伯人引進了古斯古斯和雪芭冰糕；奧地利人帶來了炸肉排（schnitzel），在義大利
被稱為米蘭炸豬排（cotoletta alla Milanese）；著名西西里島特產莫迪卡巧克力（
ciocolato di Modica）是西班牙統治時期的產物。話說到了19世紀末，說法語的國王領
導完成了義大利的最終統一。
Seen in this context, culinary tradition is a political construct. It’s “
the invention of tradition,” said Parasecoli, the NYU historian. But,
invented or not, tradition can become a powerful rhetorical weapon: “It
defines your identity, a pillar, a stronghold from which you can kick out
outsiders.”
從這個角度看，美食傳統是一種政治建構的產物。紐約大學歷史學家帕拉塞科利說，這是
“基於傳統的發明”。但無論是否算發明，傳統已然成為一種強有力的話語武器：“它能
界定你的身份，是一個支柱，是一座堡壘，你可以從中把外人踢出去。”
Food in particular strikes a chord, because it’s often intertwined in
personal memories, our personal history, and our deepest sense of identity.
The idea that the food that we grew up with could be taken away by the forces
of globalization is a powerful rhetorical asset, even if it’s an inaccurate
one.
食物尤其能引起共鳴，因為它常常交織在個人記憶、個人經歷和我們最深刻的認同感中。
伴隨我們成長的食物可能會被全球化的浪潮捲走。這種想法是可以利用的話語武器，雖然
它並不準確。