Fischler (1988) noted that since ‘‘Food makes the eater: it is therefore natural that the eater should try to make himself by eating’’ (p 282). Etkin’s book Foods of Association addresses, from a holistic, biocultural perspective, the questions that surround how food defines personal and cultural identity and how humans ‘‘make’’ themselves by eating. Foods of Association provides a broad examination of the ways foods contribute both physiologically and socially to human well-being. The book is well written, and despite the nuanced theoretical approach, easy to read and thus accessible to academic and non-academic audiences alike. This book could make an interesting contribution to course material (covering a diverse range of current topics) or simply entertain readers from a wide range of disciplines. Etkin leads her reader from one interesting fact to the next, making this book as much a pleasure to read as her previous work. Her writing is concise yet uniquely able to draw broad conceptual links that are relevant to many disciplines. In addition to laying out the sociological and anthropological theoretical frameworks of the book, the introductory chapter covers a range of topics such as: sociological theories behind food sharing; social aspects of foraging and food procurement (including inter-species food procurement cooperation); early human diets and modern interest in a ‘‘paleo-diet’’; food taboos; the impact of agriculture on food-sharing; the Slow Food movement, heritage and heirloom seeds, and organic food; vegetarianism; and the power and politics of the dairy industry. Etkin’s descriptions, for example, of inter-species cooperation for food procurement (including many lesser known species with whom humans cooperate, such as honey-guide birds, cormorants and otters), are as scientifically rigorous as they are richly described. In Chapter 2 (‘‘The Imperial Roots of European Foodways’’), Etkin covers spices and beverages that were transported around the world during the European colonial era. Drawing on work by Mintz (1985) and others, the chapter includes a focus on sugar, not always seen in ethnobotanical works on the period (e.g. Simpson 1995; Hobhouse 2003). In Chapter 3, which covers street foods, Etkin notes that: ‘‘The concept of cooking and serving food from portable containers is ubiquitous and integral to the evolution of cuisines world wide’’ (p 90). She describes the important place of street foods in Hawaiian food culture, even touching on the history and role of SPAM (a type of canned meat) in Hawaiian street food and food culture. In the Hawaiian context, Etkin notes that street foods acted to connect plantation workers who were ethnically diverse, but shared a similar socio-economic status, whereas in New York and other ‘‘mixed-ethnicity neighborhoods [street foods] publicize and further cement identity in the diaspora’’ (p 123). While many of the sections in Chapter 4, Foods and Beverages of Occasion, Circumstance and Ceremony, draw from Etkin’s work with the Hausa in Nigeria, this chapter touches on an amazing diversity of cultures—representing a truly global perspective. Although the topic of the final chapter—bottled water— is seemingly somewhat divergent from other chapters, the stylistic consistency of Etkin’s writing seamlessly connects the chapters. Chapter 5 covers a diverse range of related topics, such as the use of water in healing, landscaping and architecture; well-worship and water at sites of pilgrimage and healing; and hydrotherapy. On the topic of drinking water Etkin concludes, ‘‘Today, issues of image and identity B. Powell (&) Center for International Forestry Research, Jalan CIFOR, Sindangbarang, Bogor 16000, Indonesia e-mail: b.powell@cgiar.org