By Unmana Chakraverty
Food has long been a subject of global challenges and a crucial political tool, particularly in developing countries. Over time, it has not only remained a political issue but also contributed significantly to reinforcing stereotypical gender roles. Despite its importance, this topic is seldom addressed in prime-time debates or other public forums.
In India, over time there have been various conflicts and controversies related to food consumption and production, such as the meat bans across various states and the farmers’ protests in Punjab and Uttar Pradesh. Media portrayals have also reinforced stereotypes associated with specific foods and the people who consume them. For instance, meat or non-vegetarian food is often linked to Islam and Christianity, leading to the misconception that adherents of these religions can never eat vegetarian food and will always prepare non-vegetarian dishes at home. This has resulted in hesitancy among individuals from different religions or castes to eat at one another’s homes.
Gender stereotypes are also evident in social dining situations; for example, when a group of friends dines at a restaurant, a girl eating more than a boy is viewed unusually. People often compare men’s and women’s appetites, suggesting that men can eat more, making it surprising or overwhelming to see women out-eat men. Food stereotypes and dynamics have been present in India since ancient times. In ancient India, people consumed natural foods like fruits, vegetables, meat, and fish.
According to an article published in IndiaNetzone, the discovery of fire led to the ability to cook vegetables and meat. Notably, in ancient times, there was no differentiation among food items, as survival was the primary concern, and food was not linked to gender, caste, religion, or politics. Over time, people learned about cropping, farming, and agricultural cultivation, leading to the production of rice, wheat, and pulses. It is believed that cooking mutton and chicken was influenced by practices from Thailand, and complex religious practices eventually introduced distinctions between vegetarian and non-vegetarian foods.
The arrival of Islam in India around 1100 AD brought dietary changes, such as the prohibition of pork, deemed ‘haram’ in Islam. Meanwhile, Hindus, who worship the cow, refrained from eating beef, which is consumed by Muslims. This created focal points for political and communal conflicts. Over time, food was categorized into three types: Satvik, Rajsik, and Tamsik. Satvik food, associated with purity and goodness, includes fruits, green leafy vegetables, and milk products. Rajsik food, linked to passion and activity, consists of spicy, salty, and stimulating items. Tamsik food, connected to lethargy and dullness, includes meat and alcohol.
The sepoy mutiny in 1857 started due to the controversy that the bullets of Enfield Rifles were made of cow and pig fat which had hurt the religious sentiments of the soldiers in the British army. This led to the outbreak of the sepoy mutiny in 1857.Food has always been a politically charged topic in our country where different political parties try to use food as a political strategy to win votes in places where they think they can dominate by causing communal conflicts. In February 2021, the Karnataka government, led by the Bharatiya Janata Party (BJP), enacted the Karnataka Prevention of Slaughter and Preservation of Cattle Act, 2020. This legislation bans the slaughter of cattle and focuses on their preservation. In contrast, meat bans have historical precedents in other states like Maharashtra, where the Congress-led Brihanmumbai Municipal Corporation (BMC) implemented a one-day meat ban in 1964 for the Jain festival of Paryushan Parva. The debate over meat bans remains a contentious issue in Indian politics, with varying positions taken by different political parties, hence it should be noted that it is not just BJP that has tried to instrumentalise food as a political tool, but different parties have tried to curb the freedom of choice in food.
Until recently, the controversy over food has primarily centered around beef. The cow is considered sacred by Hindus, and its slaughter has been prohibited in most Indian states for a long time. However, the conflict over beef has escalated since Prime Minister Narendra Modi’s Hindu nationalist government came to power in 2014. The ruling party has closed slaughterhouses in its stronghold states, and Hindu right-wing groups have violently targeted Muslim cattle farmers.
The recent farmers’ protests in 2021 and 2024 have also created a lot of stir in the country where the farmers from Punjab, Uttar Pradesh and Haryana were protesting for the legalization of MSP (minimum support prices). These protests have posed a great challenge to the Modi government, hence once again bringing food, economy and politics under the same umbrella (Alluri, 2022).
In Indian and Pakistani societies, food has significantly contributed to the distinction between men and women. A Hindi proverb states, “Mard ke dil ka raasta uske pet se hokar jaata hain,” which translates to “The way to a man’s heart is through his stomach.” This phrase, frequently used in television shows and films, implies that women are expected to cook delicious food to win a man’s affection, regardless of their other qualities. Additionally, there is a prevalent belief that women should have smaller appetites and avoid spicy food, unlike men. These stereotypes perpetuate gender inequality, even in the realm of basic human needs like food.
Beyond gender stereotypes, food can also contribute to misleading narratives in cinema and art. In Bollywood films, non-vegetarian food is often linked to villainy. For instance, in Sanjay Leela Bhansali’s film Padmaavat, Ranveer Singh’s character, Alauddin Khilji, a ruler from the Khilji dynasty and the film’s antagonist, is depicted as consuming large amounts of chicken. Such subtle details often go unnoticed by the general audience but are scrutinized by film critics and scholars. For example, an article by Vishal Menon in Film Companion discusses this issue, questioning why non-vegetarian food is associated with evil in the media, despite the majority of the Indian population consuming it. Menon cites a scene from the 2023 blockbuster Jawan, where Sanya Malhotra’s character, Dr. Eram urgently calls the health secretary for oxygen cylinders. The health secretary, portrayed as a Christian man, is shown eating a chicken leg-piece during this crucial moment. This was a highly emotional scene, and the portrayal of the health secretary eating meat while ignoring the plight of children in the hospital was meant to emphasize his callousness. Over a period of time there have been numerous elements in Indian society that have been testimonial to the fact that food is a very dynamic subject and goes beyond being just a matter of basic need and survival.
(The writer is pursuing Master’s in Media and Communication studies from Christ University in Bengaluru)