RESEARCH ESSAY | Denisa Kera, National University of Singapore | Zack Denfeld, The Center for

Genomic Gastronomy | Cathrine Kramer, The Center for Genomic Gastronomy

Food Hackers: Politicaland Metaphysical Gastronomesin the HackerspacesAbstract: The emergence of food collectives, as well as movementsidentifying with makerspace and hackerspace cultures such as FoodHacking Base and Hackteria, supports various experimental andplayful practices, which are often participatory. We discuss a casestudy of foodhacking practices (the 2012 workshop in Prague onissues of spices and globalization) to identify the functions of suchplayful food prototypes. These practices paradoxically revive theoriginal ideas of Jean Anthelme Brillat-Savarin’s 1825 The Physiology

of Taste, fusing gastronomy with global politics, science, business,and even philosophy. Present-day food hackers, like Savarin’s ‘‘politi-cal gastronomes,’’ use the ‘‘pleasures of the table’’ and gourmandism asan opportunity to rethink and experiment with both private and publicsystems around food and to question future scenarios.

Keywords: spices, foodhacking, hackerspaces, prototypes, Savarin.

Introduction

the emergence of hacker and maker cultures in the

recent decade (Moilanen 2012; Schlesinger, Islam, and Mac-

Neill 2010; Frauenfelder 2005; Paulos 2009) is influencing

our involvement with food. These cultures foster creative and

alternative explorations of cooking, eating, and dining that go

beyond common concerns over food quality, sustainability,

safety, and justice. The niche experiments inspired by molec-

ular gastronomy, science, technological trends in crowdsour-

cing, and collaboration via social networks, as well as sensors

and DIY electronics, embody the maker and hacker ethos

with all its ambiguities (Coleman 2013). In these experiments

the makers and hackers try to find low-cost, DIY, reversed-

engineered, and inventive solutions to disrupt and/or custom-

ize the current systems of food production, consumption,

distribution, and food politics. Such libertarian interest in

autonomy and freedom can often lead to creative and idio-

syncratic projects of unclear agendas that border on utopic

overreach, parody, misuse of technology, and anarchy. While

the ideology behind hacker involvements with food remains

ambiguous and paradoxical, its practices are very communi-

tarian and support sharing knowledge, data, and techniques

in the form of workshops, hackathons, and wikis.

Food hacker projects use open source and participatory—

but also artistic and performative—methods of research, pro-

totyping, and work, which are close to the emergent field of

interactive food design studies (Choi, Foth, and Hearn 2014;

Comber et al. 2012). The results vary from very practical and

low-cost DIY remote irrigation systems for urban gardens,1

incubators for fermentation,2 food printers,3 and other autom-

atization and standardization solutions, to highly idiosyncratic

projects around molecular gastronomy in the hackerspaces,4

future nutrigenomics (Kera 2011), experimental food items,

such as soylent (Dolejsova 2015), experimental dinners

(Howells 2014), and various food hackathons5 exploring the

speculative futures of food and other niche interests. To inves-

tigate the ambiguity behind these formats and practices we

discuss here the food hackathons held in Prague in 2012 on

the topic of spices. The workshop resulted in two prototypes,

through which we can follow the complex food connections

and networks linking our bodies, society, and the planet that

the hackers and makers explored. The speculative future of

spices in these prototypes fuses design with critical inquiry,

which can question the interrelation of our metabolic path-

ways, biological food chains, global networks, and routes sur-

rounding spices. While the form of hackers’ and makers’

involvement with food is often very pragmatic in terms of

building new solutions and systems, there are also these less

visible practices where the goals are similar to Savarin’s origi-

nal ideas on gastronomy.

Hackers as Political and MetaphysicalGastronomes

While the sociology and anthropology of food (Mintz and Du

Bois 2002; Bugge 2003; Ward, Coveney, and Henderson 2010;

gastronomica: the journal of critical food studies, vol.15, no.2, pp.49–56, issn 1529-3262. © 2015 by the regents of the university of california. all rights reserved. please direct all requests for permission to

photocopy or reproduce article content through the university of california press’s rights and permissions web site, http://www.ucpressjournals.com/reprintinfo.asp. doi: 10.1525/gfc.2015.15.2.49.

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DeVault et al. 1993) and interdisciplinary food studies (Holt

Gimenez and Shattuck 2011; Alkon and Norgaard 2009;

Belasco et al. 2011) recognize the various food movements

involved in gourmet culture, globalization, food security,

safety, and other issues, little if any attention has been paid

to the geeks and hackers experimenting with food. There are

many initiatives, such as Food Hacking Base,6 Hackteria,7

Center for Genomic Gastronomy,8 Sewon Food Lab,9 and

the Cancel collective,10 which can serve as examples of these

activities. The rise of these food hackers embodies some of the

ideas envisioned by Jean Anthelme Brillat-Savarin in his 1825

The Physiology of Taste: Or Meditations on Transcendental

Gastronomy (Savarin 2004), where he fuses gastronomy with

global politics, science, business, and even philosophy. Sim-

ilar to Savarin’s ‘‘political gastronomes,’’ today’s food hackers

take the ‘‘pleasures of the table’’ and gourmandism from his

fourteenth chapter as an opportunity to rethink both private

and public food systems and ‘‘misuse’’ them in a playful man-

ner to explore new scenarios.

Savarin’s gourmands relied on the Kantian transcendental

method (indicated by the subtitle of his book) to ironically

perform gastronomy as a discipline, where their interest in

science, politics, and history could meet the hedonistic

explorations of taste. His political and metaphysical gastro-

nomes enjoyed the ‘‘well-spread tables’’ as a type of interface,

where they could experiment with new equilibria among

various social, rational, and instinctual needs. Present-day

food hackers in this manner connect and mix the serious with

the frivolous and playful interaction around food to show how

food and eating are the most authentic forms of public par-

ticipation and engagement with the world around them: ‘‘no

great event, and we make no exception even of conspiracies,

has ever come to pass, which was not first conceived, worked

out, and set in train over the festive board’’ (Savarin 2004:38).

Preparing food, sharing recipes, and eating together in

many ways best explain what hacking is about. Food prac-

tices, with their emphasis on embodied and collaborative

knowledge, are our original forms of open source culture and

tinkering. We provide here an ethnographic account of the

above-mentioned food hackathons and workshops from 2012

to discuss the revival of political and metaphysical gastro-

nomes. From these examples we intend to document the use

of food—in this case, spices—as a medium for exploring the

issues surrounding the political, historical, and future use of

spices. Food hackers are not just another foodies’ movement,

which can be reduced to a type of diet or activism; rather, they

are interested in more hybrid and complex attempts to

rethink the important ‘‘matter’’ of our exchanges, systems,

networks, and food chains operating in nature and society.

We see this interest as a form of ‘‘metabolic design,’’ and we

assert that these political and metaphysical gastronomes—

i.e., the food hackers—are actually rethinking the politics and

ontology of food, which was the original goal of Savarin’s

gastronomy, but also of other lesser-known (non-Western)

food philosophies. To prepare food and to eat means to

rethink our place in the world and to explore, question, and

test the order of things and agency but also various networks

and chains connecting humans and nonhumans.

Metabolic Design

There is no sphere of human activity that more closely brings

together the political and the private (and even intimate) than

food. Producing, preparing, and eating food connects our basic

needs and the metabolic attributes of life with economic, cul-

tural, and political systems, turning them into personal and

embodied experiences. The imbalances and excesses, such as

metabolic syndrome, decreasing biodiversity, and climate

change, as well as issues concerning food safety and security,

are all interconnected. Our bodies and the planet are literally

becoming a stage, or rather a battlefield, upon which takes

place the performance and testing of various ideologies and

future scenarios involving the food we eat every day.

Food today is a contested issue, which pushes us to ask

what, why, and how we eat and how we could or should eat

in the future. To answer these questions we relied on the

format of a 2012 food hacking event, a so-called hackathon,

co-organized by members of the Center for Genomic Gastron-

omy and the open biology hacker group Hackteria and con-

centrating on spices, which play an important role in the

history of globalization and culture as well as in food science.

Instead of discourses we presented two prototypes that specu-

lated upon the complex connections among spices, food sci-

ence, and global trade. The critical inquiry and analysis helped

us create playful provocations, metabolic design prototypes

that used a combination of design fiction (Bleecker 2009) and

speculative design (Dunne and Raby 2013) and drew on inspi-

ration from traditional Chinese philosophy related to food

(Jullien 2007).

We used stories and physical artifacts as probes to connect

technology and science issues related to spices with issues of

policy and history. The resulting metabolic prototypes repre-

sented the ‘‘whimsical and critical’’ nature of speculative

design applied to food and its ‘‘imaginative projections of

alternate presents and possible futures’’ (DiSalvo 2012). The

combination of collaborative design practice typical of the

hackerspaces and theoretical inquiry based on traditional

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Chinese philosophy (Jullien 2007) enabled us to test new

ideas on the relations among food chains, social networks,

and ecosystems. The prototypes, which connected various

scales above and below that of the human body, also relied

on research by members from their previous projects on met-

abolic design (Kera and Tuters 2011), where the goal was

simply to prototype, test, and perform some scenario for the

future rather than to mobilize a call for action or recommend

dietary changes.

Culinary Forensics Kit for Food Hackers

The workshop ‘‘Nomadic Food and Science Hack Lab’’ was

held in Prague in December 2012 as part of the ‘‘Muta-

Morphosis: Challenging Arts and Sciences’’ conference and

brought together two food hacker collectives, Hackteria and

the Center for Genomic Gastronomy (CGG). While Hack-

teria members focused on the hardware hacking of scientific

equipment for the kitchen, which can be applied to analyzing

spices, the CGG described their interest as ‘‘culinary foren-

sics’’ and an attempt to ‘‘reverse-engineer’’ spice mixtures,

such as curries, Speculoos,11 and the secret Kentucky Fried

Chicken spice mix that other hackers had previously decided

to ‘‘hack.’’12 Rather than providing an actual tool, the final

‘‘prototype’’ presented a scenario for rethinking the larger

issues of globalization and its relation to the spice trade, the

origins of science, and modern food. It did, however, involve

a kit in the form of a microscope to aid in culinary forensics,

together with tips on how to go about such explorations.

The work on the prototypes started with a set of questions

connecting food and hacking: What will the practice of

reverse engineering look like when applied to food? What

will drive hobbyists to take part? How will such non-

institutional actors take part in food science in order to under-

stand and reshape its patented spices? It also was inspired by

a scenario provided by the Institute for the Future in their 2011

report on food futures, which explicitly mentions food hack-

ers: ‘‘The open-source movement of Brazil latches onto the

idea of open-source food and reverse engineering of proprie-

tary new formulations. Food hacker collectives emanate from

universities and supply much of the world with ideas for new

foods’’ (Avery and Kreit 2011). We decided to create a kit you

can use in the kitchen to reverse-engineer any spice mix, such

as the KFC mix mentioned above, and then share the data.

With the prototype/kit we hoped to prove that the general

public can participate in food science directly with the help

of DIY approaches typically used by makers and hackers.

The secrecy that surrounds the KFC spice mix, which is

a McCormick product, in many ways symbolizes the present

state of closed patented technologies, which so often provoke

hackers and makers to create DIY alternatives. In the first step

we collected as much background information about the

product as possible, and we found a photograph that had been

provided to the press to market the ‘‘pseudo-event’’ of moving

the top-secret recipe from one location to another. We used

this photo as a jumping-off point, attempting to interpret the

colors and texture of the unlabeled spices. Because we did not

have expensive tools, such as chromatography, we decided to

simplify it with our DIY microscope and use our senses to

figure out the spices and define the kit.

The main goal of our culinary forensics kit was to enable

‘‘open source’’ cooking and rethink the global trade in spices

FIGURE 1: Nomadic Food and Science Hack Lab in Prague 2012:Hackteria.org and The Center for Genomic Gastronomy experimentalkitchen set up during a festival.photograph by vera batozska © 2012

FIGURE 2: Culinary Forensics with the Center for GenomicGastronomy: analyzing spices under a DIY microscope.photograph by vera batozska © 2012

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characterized by its long colonial history and perpetuated by

secret formulae, patents, and copyrights. Even though specific

recipes cannot be copyrighted, they are often kept secret or

even patented (Wells 2013). There are also different grades of

spices for specialty markets, but most eaters are unaware of the

provenance of the spices that they purchase, which would be

another reason to use our culinary forensic kit. The global taste

for spices continues to increase, paralleling the rise in pro-

cessed food that is increasingly well-spiced. Between 1961 and

1994, the volume of spices imported into the United States

increased by 400% and doubled again in the next decade:

‘‘A food manufacturer doesn’t want a truckload of ginger; they

want a container load of a ready-made flavoring mixture. Enter

McCormick: the flavor company’’ (Krondl 2007). Companies

like McCormick shape and then capitalize on changing taste

preferences, mellowing exotic flavors for domestic markets,

and creating entire corporate cuisines that can be introduced

anywhere in the world without regard to ecology, season, or

tradition. In order to reflect further on these aspects of spices,

globalization, and food, we created another prototype, which

explicitly performs the genealogy of spices and science.

Speculative Archaeology of Spices: E-KYP#1and Magical Potions with Food Additives

During the week-long workshop in Prague we visited the local

national library, Klementinum, which hosts an impressive

collection of old manuscripts. We sought out one of the

oldest local cookbooks, written by the famous local alchemist

Bavor Rodovsky z Hustiran (1526–1592). The topic of alchemy

was important to the workshop because of its connection to

the mechanical arts and tinkering, both vital to the origins of

maker and hacker cultures. Alchemy and the mechanical arts

are not simply predecessors of proper science, but a forgotten

past that offers a very different story of science, which was

more integrated with everyday activities such as cooking, but

also with art and politics (Smith 1994). While Francis Bacon

and the generations of scientists after him perceived of

alchemy as little more than dubious and chaotic experimen-

tation that produced results and knowledge without an under-

lying system, we defined alchemy as a predecessor of the

whole DIY bio and foodhackers movement, which embraces

tinkering and hacker cultures in terms of more democratic

engagements with science (Kera 2014).

Bavor Rodovsky z Hustiran was a prolific translator and

writer of alchemist texts, but also a practitioner, and later in

life he published one of the first Czech cookbooks, On Cook-

ing: Book of Various Meals and Ways of Preparation . . .

(Kucharstwij, To gest: Knijzka o rozlicnych Krmijch, kterak

se vzitecne s chuti jstrogitimagij: Yakozto Zwerina, Ptacy,

Ryby, a gine mnohe Krme. Kazdemu Kuchari, aneb Hos-

podari, Knjzka tato potrebna y vzitecna, 1591). His alchemist

writing on the ‘‘magnum opus’’—the attempt to create the

philosopher’s stone and gold, but also to experience personal

and spiritual transmutation by way of laboratory practices—

had very little relation to his cooking. Strangely, however, his

FIGURE 3: Hackers as political and metaphysical gastronomesexploring various wonders of spherification during a workshop in thetemporary food lab during ‘MutaMorphosis II: Tribute to UncertaintyInternational Conference’’ in Prague.photograph by vera batozska © 2012

FIGURE 4: Biotech vernacular magic: E-KYP#1, a potion of additivesavailable on the market, through which to explore the fears and hopesbehind present-day superfoods enhanced by various substances.Symbolically burned, it restores the meaning of real food and therelation between the taste and function of food.photograph by denisa kera © 2012

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recipes were much more adventurous and original than his

alchemist instructions, which were rather standard and sim-

ilar to the translations of existing alchemist work. The descrip-

tion of the ‘‘magnum opus’’ relies on metaphors of animals,

metals, cosmological and atmospheric phenomena, even

sexual imagery, but food and especially plants are rarely if

ever mentioned. We began to speculate on why there is no

‘‘magnum opus’’ with black pepper, cinnamon, cumin, nut-

meg, ginger, cloves, cardamom, and all the spices from the

New World, which were so prominent in Bavor’s recipes.

Bavor was a conservative alchemist but a very adventurous

cook, which provoked us to rethink the position of spices in

his books. Spices were never used in any alchemist texts nor

practice but were prominent in a vernacular magic form

referred to as ‘‘kyphi’’ (Vermillion 2012), which involved per-

fumed magic potions burned during various rituals and used

in medicine (Ball Farrar 2006). Spices were objects of finan-

cial speculations driving the colonial project and in this sense

similar to the alchemist quest for gold, which tried to

‘‘improve’’ nature and materials perceived as common and

abundant, waiting for the enlightened alchemist to liberate

them. Why, then, were spices neglected in the alchemist

books? The vernacular character of magic practiced by

‘‘uneducated’’ masses in the Middle Ages seems to be one

of the reasons why spices were neglected by serious scholars,

with rare exceptions such as Paracelsus. Since our foodhack-

ing practice had a similar character of ‘‘undisciplined’’ spec-

ulation and tinkering with serious science and technology, we

decided to create our own kyphi as a response to present

global uncertainties around food safety and security. Food

hacking is after all a form of vernacular tinkering with food

science and serious issues surrounding production, consump-

tion, and distribution of food. While traditional kyphis used

New World spices, our modern kyphi simply used available

food additives to explore the fears and hopes, the financial

speculations and public fears behind the present super-food

enhanced by various substances.

The E-KYP#1 symbolically and materially summarizes the

present fears and hopes related to food additives and traces

them back to vernacular beliefs, speculations, and invest-

ments in spices and magic potions. It embodies the sinister

logic operating in the early free trade and colonialization

efforts, which are well summarized in the famous quotation

about the early trade with the colonies from Henry Martyn’s

‘‘Considerations on the East-India Trade’’:

As often as I consider these things, I am ready to say with myself, that

God has bestowed his Blessings upon Men that have neither hearts nor

skill to use them. For, why are we surrounded with the Sea? Surely that

our Wants at home might be supply’d by our Navigation into other

Countries, the least and easiest Labour. By this we taste the Spices of

Arabia, yet never feel the scorching Sun which brings them forth; we

shine in Silks which our Hands have never wrought; we drink of Vin-

yards which we never planted; the Treasures of those Mines are ours, in

which we have never digg’d; we only plough the Deep, and reap the

Harvest of every Country in the World (McCulloch 1964: 100).

This early vision of free trade basically defines the coloni-

zation project as an attempt to taste and live without facing

the material, economic, and social reality and consequences.

Spices summarize our sense of entitlement, which ignores

the context of production and labor and is an invitation to

parasitize all the natural resources on this planet. E-KYP#1 as

a food biotech magical potion is a mix of all the additives we

could find on the market, which show the present face of the

‘‘East-India Trade’’ and its uncanny relation with Big Pharma

and food industries. Thanks to these additives food has

become another spectacle for our senses, simulating the var-

ious ingredients while robbing us of our resources and failing

to deliver real nutritional benefits. When this modern kyphi is

symbolically burned we hope to restore the meaning of real

FIGURE 5: Speculative archaeology of spices: Preparing E-KYP#1,a magical potion with food additives representing the colonial pastand corporate food politics.photograph by denisa kera © 2012

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food, and we accompanied the E-KYP#1 with a reading of

Michael Pollan’s manifesto to restore the relation between

taste and function to real food rather than food additives.

The logic of functional food, but also industrialized food

science represented by decaffeinated coffee, skimmed milk,

and similar paradoxical interventions, is similar to the early

colonial logic expressed in Martyn’s quote. In both cases the

conditions in which something is produced or grown are

separated from its consumption by intermediaries of experts

and merchants, who speculate on its value chain (‘‘taste

the Spices of Arabia, yet never feel the scorching Sun

which brings them forth; we shine in Silks which our Hands

have never wrought; we drink of vineyards which we never

planted’’ [McCulloch 1964: 100]). In this respect our proto-

type celebrates direct engagement with both food and science

based on hacker cultures, tinkering, and DIY strategies. The

purpose of our metabolic design is collaborative and partici-

patory experience, which connects technology and science

with policy and history, enabling us to understand the impor-

tance of food on various scales. It is a design meant to support

the metaphysical and political ambitions of present-day

Savarin ‘‘gastronomes’’—i.e., the food hackers questioning

food systems and politics.

Prototypes for Political and MetaphysicalGastronomes

The spices and food in similar foodhacking projects act

as interfaces supporting hybrid networks, alliances, and

metabolic and political exchanges, which test the various

relations between humans and the (edible and inedible)

objects and beings in the world: ‘‘Gastronomy takes note of

men and things, to the end that essential knowledge, may pass

from one country to another; and thus it comes about that

a well-spread table seems an epitome of the world, every part

of which is duly represented’’ (Savarin 2004: 36). Savarin’s

‘‘well-spread table’’ serves as an interface where individual

actors meet to define their alliances and networks based on

metabolism, which connects and transforms everything into

a new collective.

Food, eating, and metabolism is basically what keeps the

world together and defines the relations between units (parts)

and wholes (bodies, society) by constantly creating and rein-

venting new systems and interconnections rather than sup-

porting only one version of the collective. Savarin in this

sense revives a very old view of food, which we can find in

Zhuna-zi’s early fourth-century BCE philosophical tract, ‘‘On

the Principle of Vital Nourishment’’ (Jullien 2007). This book

shows the fundamental differences between Western and

Eastern systems of thinking about food, but also tackles ques-

tions of life, living, and existence. Jullien positions the cen-

trality of the verb ‘‘to feed’’ in the Chinese culture as the basic

verb through which we can understand their ontology. It is

expressed in common Chinese phrases such as ‘‘to feed one’s

life’’ (yang sheng) or one of the most common greetings in

Mandarin (literally ‘‘Have you eaten today?’’ in place of ‘‘How

do you do?’’). In the West (demonstrated through Jullien’s

interpretations of Plato and Aristotle) the verb ‘‘to feed’’ is

used to distinguish the material from the spiritual, the visible

from the invisible, the body from the soul (Jullien 2007:

12–13). In the original Taoist texts we find eating directly

connected to the experience of survival, development, refine-

ment, and vitality central to any understanding of being.

For food hacking, eating and cooking are ontological,

political, and scientific acts, in which pleasure and suste-

nance are as important as value systems, worldviews, and

scientific knowledge about the ecosystem or our own homeo-

stasis. Chinese thought does not distinguish between the ter-

restrial and celestial (spiritual) when it speaks of feeding.

There is no nurture versus nature dichotomy in the very

sophisticated system of feeding as a form of ‘‘re-creating’’ and

‘‘preserving the freedom to change’’ (Julien 2007: 23), which

cuts across many scales as a constant reactivation and change

later defined as the efficient ‘‘move forward with an openness

to the interior dimension’’ and ‘‘vital evolution’’ (9). This

interaction around food, nourishment, and exchange of

energy is summarized as a basic credo of Chinese metaphys-

ics: ‘‘to remain open to change. This is the first major point:

FIGURE 6: The Spice Mix Super-Computer by the Center for GenomicGastronomy is a traveling cooking demonstration that attempts toblend every spice combination possible on Earth.photograph by paul greenwood © 2012

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nutrition is not progress towards something; it is renewal. The

transformation that it brings about has no other purpose than

to reactivate something . . . transformation that perpetually

irrigates the world’’ (27).

Savarin’s ‘‘banquets’’ are in this sense similar attempts to

remain open to change. They are not only an opportunity to

feed ourselves but also to interact with various people and

their interests, as well as with politics and science, just as in

the food hackathons. The purpose of gourmandism for Sava-

rin (2004: 111) is that it ‘‘draws out that spirit of fellowship

which daily brings all sorts together, molds them into a single

whole, sets them talking, and rounds off the angles of con-

ventional inequality.’’ What drives his research, as much as it

does current food hacking practices, is not a pretense of

authority or snobbism but a ‘‘praiseworthy spirit of curiosity,’’

interests in trends (the ‘‘fear of being behind the times’’), and

testing further the ‘‘pleasures of the table’’ and the ability to

bring various things and people to the table in order to decide

on their common future: ‘‘Considered in its relation to polit-

ical economy, gourmandism is the common bond which

unites the nations of the world, through the reciprocal

exchange of objects serving for daily consumption . . . [and]

causes wines, spirits, sugar, spices . . . to cross the earth from

pole to pole’’ (ibid.). What fascinates Savarin is what fasci-

nates our food hackers: the capacity of food to operate across

various scales and levels—body and society, history and

everyday life, past and future.

notes

1. http://gardenbot.org/ and http://postscapes.com/open-source-wireless-garden-systems-cooking-hacks-open-garden.

2. http://events.ccc.de/congress/2013/wiki/Projects:Experimental_Incubator.

3. http://botbq.org/ and http://3dprintshow.com/pancakebot-3d-printing-food/.

4. www.lamakerspace.com/molecular_gastronomy orhttps://sewonfoodlab.wordpress.com/ and http://hackteria.org/workshops/mobilekitchenlab-workshop-microcells02-yogyakarta/.

5. http://foodhackathon.co/ and https://foodhackingbase.org/.

6. https://foodhackingbase.org/.

7. http://hackteria.org/.

8. http://genomicgastronomy.com/.

9. https://sewonfoodlab.wordpress.com/.

10. http://cancel356.tumblr.com/.

11. www.speculoos.us/.

12. http://chowhound.chow.com/topics/640259.

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