DOI 10.60531/INSIGHTOUT.2023.1.5| TAVAKOLI: BUTTA LA PASTICHE!_ INSIGHTOUT 1(2023) 35or cultural supremacy.10What has been missing insuch accounts, however, is the acknowledgementthat chauvinistic gestures may just as well emergeout of a genuine sense of affection for one’s homeand perceived traditions as they may out of disdain(or disgust) for the Other. To champion one’s own nation is not necessarily the same thing as diminishingor disregarding another. Nations exist in both enactment and reception, and as becomes perhaps mostclear in celebrations of nationhood by stateless ordispossessed populations, performances of nationalidentity can be vital responses to the project of nation-building in the postcolonial era.11Furthermore,not all celebrations of nation freeze national identity in some past time. The rise of national brandingdecouples contemporary nations from their pasts. Anation can, for example, claim to be the future of global business without having to address its businessdealings or policies to date.12It is important, I think, not to characterise Gastronationalism simply as disingenuous efforts to maskbigotry in the seeming low states of food culture, oreven as necessarily deliberate celebrations of national identity. More helpful, perhaps, would be tounderstand Gastronationalism as symptomatic ofhomogenisation under capitalism. Alison Leitch, forexample, notes similarities between activism aroundendangered species and activism around preservation of national identity, arguing that commonalitiesare a consequence of late capitalism and its associated tending towards sameness. Nor are all effortsto protect food and food traditions necessarily Gastronationalistic. The same geographical indication(GI) labels that dissect maps also provide small-scaleproducers with a way to maintain relevance in an increasingly globalised market. Explaining Gastronationalism, however, is not the same as justifying it.To note that GI labels take the relationship betweennature and nation as self-evident is not to say thatGI labels exist to consolidate some form of nationalidentity. Both can be strengthened at once, sometimes in seeming contradiction.What the above efforts do have in common, however,is the affect of Camp. A notion coined by ChristopherIsherwood, defined by Susan Sontag, and further developed by writers such as Richard Dyer and Morris Meyer, Camp encompasses an aesthetic qualitythat transforms the serious into the joyous withoutcompromising any of its gravity. Often conflatedwith Kitsch, the Camp sensibility or mode is one that“rests on innocence. That means Camp discloses innocence, but also, when it can, corrupts it.”13Indeed,Camp and Kitsch describe entirely antithetical outlooks. Where Kitsch transforms high culture to lowand celebrates debasement, to embrace the Campis to approach one’s interests with respect if not reverence. As a sensibility rather than theory or framework, Camp is not applied to an object of study butinstead emerges out of a subject.14The“Camping” of imaginaries around foodproduction—that is, addressing their aest10Cf. Troy Bickham,“Eating the Empire: Intersections of Food, Cookery and Imperialism in Eighteenth-Century Britain”,Past&Present, 198/1(2008), 71–109; Michaela DeSoucey,“Gastronationalism: Food Traditions and Authenticity Politics in the EuropeanUnion”,American Sociological Review, 75/3(2010), 432–455; Atsuko Ichijo and Ronald Ranta,Food, National Identity and Nationalism: From Everyday to Global Politics(New York, 2016); Wynne Wright and Alexis Annes,“Halal on the Menu? Contested FoodPolitics and French Identity in Fast-Food”,Journal of Rural Studies, 32(2013), 388–399.11Cf. Fredric Jameson,“Third-World Literature in the Era of Multinational Capitalism”,Social Text, 15(1986), 65–88, at 78; SaharTavakoli,“The Empire Strikes Through: The Drawing and Redrawing of Political Maps in the British Museum”,100 Histories of 100Worlds in One Object, 2021, https://100histories100worlds.org/the-empire-strikes-through(accessed 21 July 2023).12Cf. Somogy Varga,“The politics of Nation Branding: Collective identity and public sphere in the neoliberal state”,Philosophy&Social Criticism, 39/8(Oct. 2013), 825–845, at 827.13Susan Sontag,Against Interpretation and Other Essays(New York, 1966), 275.14Cf. ibid., 281.