The article analyzes the role of alimental culture in the preservation of cultural security of the country. Taking in the consideration the fact, that food is one of the basic needs of human existence, it is easy to imagine how deeply food codes are rooted in the national culture. Using food metaphors are translated many important concepts that form the core of a national cultural identity. With the help of various examples the author demonstrate how alimentary culture acts as a tool of preservation or destruction of national culture. This is especially evident on the example of the so-called «food imperialism» with existence of expansion of a certain number of foods or dishes. All of this brings to life a reaction against the tradition of fast food from the population of some countries. This, in turn, leads to the emergence of new trends in national cultures that do not accept the tradition of fast food. This is clearly seen on the example of a modern international movement of «slow-food» that gave rise to new tendencies in the national culture of certain countries: slow science, slow tourism, slow-church, etc. But not always, this expansion is realized by native host culture. Often food code has been introduced with the help of quasi-ethnic products by quasi-ethnic images.

The article analyzes the role of alimental culture in the preservation of cultural security of the country. Taking in the consideration the fact, that food is one of the basic needs of human existence, it is easy to imagine how deeply food codes are rooted in the national culture. Using food metaphors are translated many important concepts that form the core of a national cultural identity. With the help of various examples the author demonstrate how alimentary culture acts as a tool of preservation or destruction of national culture. This is especially evident on the example of the so-called «food imperialism» with existence of expansion of a certain number of foods or dishes. All of this brings to life a reaction against the tradition of fast food from the population of some countries. This, in turn, leads to the emergence of new trends in national cultures that do not accept the tradition of fast food. This is clearly seen on the example of a modern international movement of «slow-food» that gave rise to new tendencies in the national culture of certain countries: slow science, slow tourism, slow-church, etc. But not always, this expansion is realized by native host culture. Often food code has been introduced with the help of quasi-ethnic products by quasi-ethnic images.