Lucy M. Long’s collection of essays in The Food and Folklore Reader draws on various fields of thought in the ethnographic study of food and folkloristics, which is discussed as originally being the study of “folk foods” leading to the study of “folklore about food” and then expanded to include “food as folklore” (1). This collection brings together essays and articles that have previously appeared in various notable journals such as American Journal of Sociology, Western Folklore, and Food and Foodways; in books on ethnicity, folklore and food such as Food and Festival in American Life, Culinary Tourism, and Useable Pasts: Traditions and Group Expression in North America; and as presentations at conferences such as the Oxford Symposium on Food and Cookery, and the Conference of the International Commission for Ethnological Food Research. The collection presents the ways that food establishes connections to religious, political and economic elements of daily life; to place, our pasts—both nostalgic and historical, and others in our communities; and to natural cycles, physical space, and the planet. The book is meticulously organised into five parts. Each part of this text is replete with a section introduction, an introduction to the readings included in the section, and a set of discussion questions. All of which make this collection an ideal text for inclusion in undergraduate courses of ethnographic study. The collection of ideas presented within the text are expansive, encompassing 45 different contributors and covering topics ranging from ethnographic methodologies (see Part I), to the aesthetics of culinary work (see in particular a number of chapters in Part III), to food and foodways as socio-cultural artefacts (see for example Janet Theophano’s discussion of food as communication and Eve Jochonowitz’s examination of Jewish cuisine, both in Part IV). There appears, within a number of the pieces included in this collection, the notion of the way that the folkloristics of food negotiate social and cultural expectations. The importance of these expectations are expounded upon in relation to diaspora, status, identity and tradition in many chapters, for example those by Margaret Magat, Anne Kaplan, and Michael Owen Jones. Introductions to the history and methodologies pertinent to the area of study make up the content of “Part I: Foundations: History, Definitions and Methodologies” where these aspects of the area of study are clearly identified and described for the reader. Definitions of relevant terms are provided and an analysis of methodologies from the 1700s to the present day are detailed. “Part II: Food in Groups, Community, and Identity” takes snapshots of the cultural importance of food and foodways from various points on the globe. The articles included here range from analyses of foodways from particular communities in the United States of America, to conference proceedings in Norway; from a discussion of food and identity in Canada, to the significance of fertilised duck eggs in the Philippines and meat pies in Australia. As a reader located in the land of meat pies and tomato sauce, I found the inclusion of Australasian cuisine refreshing but the main focus of the collection is on aspects of food, foodways and folklore in North America. The ability of food to represent wider ideas and to stand for things greater than the simple act of physical nourishment is explored in Part III called “Food as Art, Symbol, and Ritual”. This is where food’s relationship to Art, or food as Art, is discussed as well as its symbolism and significance to particular cultural festivals. The artistic processes and aesthetic choices and responses to different foods are also covered in this section, as are …