Pub Date : 2023-01-02DOI: 10.1080/10130950.2023.2177555
Svati P. Shah
abstract This briefing offers an analytic frame for understanding how the politics of irrigation for food crops are imbricated with the politics of gender and the re/production of caste-based hierarchies in contemporary India. The briefing focuses on how we might understand industrial pollution, particularly of rivers used for irrigating crops, as well as the increased propensity of drought due to climate change, in relation to the ways in which the boundaries of gender and caste-based identity are buttressed and mobilised by Hindu nationalism and concomitant crony capitalism. While ‘gender’ usually appears in the literature on food politics as a sign for women and the domestic, this briefing offers a counterpoint by framing women both as householders and preparers of food domestically, and as informal sector agricultural labourers who deal directly with the impacts of casteism, industrial pollution and climate change. The briefing offers a new frame, termed ‘caste capitalism’, as a way of disrupting the elisions amongst three related but ostensibly distinct processes: 1) climate-related water crises and industrial pollution, 2) the social and legal enforcement of caste – and gender-based categories and, therefore, hierarchies, and 3) religious nationalism. In the frame of ‘caste capitalism’, understanding the politics of gender is necessary for understanding how religious nationalism and Hindu supremacy in India rely on deregulated industrial production, including a lack of oversight on industrial waste. This is imbricated with the endogamous reproduction of caste and enforcing caste – and gender-based categories through violent means. Pollution here is the physical effluent of inequality, directly impacting women who are working as agricultural labourers and maintaining household access to water and food, while reaping the ill health effects of an environment that is increasingly unliveable. The briefing offers a framing of the Anthropocene in India in the terms of ‘caste capitalism’ as a counter point to ‘crony capitalism’ for understanding the imbrications of caste, class, gender and environmental change, particularly in respect to agricultural irrigation and the growing crisis of India’s water sources.
{"title":"Agriculture, rivers and gender: Thinking with ‘caste capitalism’, migrant labour and food production in the Capitalocene","authors":"Svati P. Shah","doi":"10.1080/10130950.2023.2177555","DOIUrl":"https://doi.org/10.1080/10130950.2023.2177555","url":null,"abstract":"abstract This briefing offers an analytic frame for understanding how the politics of irrigation for food crops are imbricated with the politics of gender and the re/production of caste-based hierarchies in contemporary India. The briefing focuses on how we might understand industrial pollution, particularly of rivers used for irrigating crops, as well as the increased propensity of drought due to climate change, in relation to the ways in which the boundaries of gender and caste-based identity are buttressed and mobilised by Hindu nationalism and concomitant crony capitalism. While ‘gender’ usually appears in the literature on food politics as a sign for women and the domestic, this briefing offers a counterpoint by framing women both as householders and preparers of food domestically, and as informal sector agricultural labourers who deal directly with the impacts of casteism, industrial pollution and climate change. The briefing offers a new frame, termed ‘caste capitalism’, as a way of disrupting the elisions amongst three related but ostensibly distinct processes: 1) climate-related water crises and industrial pollution, 2) the social and legal enforcement of caste – and gender-based categories and, therefore, hierarchies, and 3) religious nationalism. In the frame of ‘caste capitalism’, understanding the politics of gender is necessary for understanding how religious nationalism and Hindu supremacy in India rely on deregulated industrial production, including a lack of oversight on industrial waste. This is imbricated with the endogamous reproduction of caste and enforcing caste – and gender-based categories through violent means. Pollution here is the physical effluent of inequality, directly impacting women who are working as agricultural labourers and maintaining household access to water and food, while reaping the ill health effects of an environment that is increasingly unliveable. The briefing offers a framing of the Anthropocene in India in the terms of ‘caste capitalism’ as a counter point to ‘crony capitalism’ for understanding the imbrications of caste, class, gender and environmental change, particularly in respect to agricultural irrigation and the growing crisis of India’s water sources.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45197406","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/10130950.2023.2184271
Safiya Bobat
abstract In this article food and food practices are used as a lens to access the narratives of identity constructed by immigrant Muslim women living in Fordsburg, Johannesburg, an urban space renowned for its many eating places and street food culture. Fordsburg, affectionately known as ‘Foodsburg’ to locals, has played host to diverse communities in its history who have left their influence in numerous ways. The reciprocal impact of person on place and place on person is highlighted through this purposeful selection of Fordsburg as a geographic site of enquiry. Sensory experiences were shared by participants, both positive – the smells of familiar food, the sights of familiar ingredients, the sounds of home language, and negative − the lack of taste and texture in some ingredients, among others. The research collected a number of narratives that weave together everyday practices of food and culture, including purchasing, preparation and consumption across time and place. The voices of the participants highlight the sensuous relationship to food of immigrant women in re-making home in Fordsburg and through re-membering the places that resonate with belonging.
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Pub Date : 2023-01-02DOI: 10.1080/10130950.2023.2177554
Gairoonisa Paleker
abstract Turmeric has a long history of use in South and Southeast Asia going back thousands of years. Its first known reference is found in the Atharva Veda, one of the four Vedic texts of Hinduism. In Sanskrit it has over fifty names based on its use in cuisine, cosmetics, folk medicine, as dye and in Hindu cultural and religious rituals. Turmeric is also gendered in Sanskrit; it is feminised as gauri (to make fair, also a woman’s name), jayanti (winning over disease, also a woman’s name) and Lakshmi (prosperity, also a woman’s name as well as the goddess Lakshmi). It is the base spice in ‘curry’, central to marriage and religious rituals among many Indian communities and a staple of folk medicine for conditions ranging from sore throats to rheumatism and as antiseptic and antibiotic (jayanti). Haldi doodh (turmeric milk) is a common folk remedy for coughs, sore throats and related respiratory conditions. Turmeric, or haldi (its Hindi name) has also entered the global self-care and health foods wellness discourse with curcumin supplements being readily available in health shops and pharmacies. In the last few years it has also entered global popular culture with the introduction of beverages such as turmeric latte, aka, haldi doodh. Using Deleuze and Guattari’s concept of ‘rhizome thinking’ (1987), which recognises connections rather than ruptures, this article explores the global circulation of turmeric discourses as networks anchored in aspects of Vedic culture. In this framing, the metaphoric rhizome of curcuma longa is rooted in ancient Vedic culture but like the rhizome, has sprouted a multiplicity of offshoots, connections and discourses in networks of reciprocity and re-invigoration rather than only networks of cultural appropriations and cultural bastardisation. These discourses are gendered both in the deployment of the feminised attributes such as gauri and jayanti as well as in the domain of beauty and wellness branding by predominantly female food and wellness ‘gurus’. The article argues that this global circulation and sprouting of offshoots has imbricated turmeric in a globalised matrix of discursive meanings and social cultural practices that are rhizomatic.
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Pub Date : 2023-01-02DOI: 10.1080/10130950.2023.2205707
Desiree Lewis, V. Reddy, L. Mafofo
While food is at the core of what it means to be human becausewe need it to sustain ourselves, it is not just the case that ‘we are what we eat’ because our collective lives and cultures are structured around and relate to food in multifaceted ways that prompt deeper questions. Far from simply being a fact relevant to diet, nutrition and calories it is also a sociocultural product (Counihan 1999) and highly gendered (Counihan 1999; Inness 2001; Lewis 2015; Meyers 2001; Theophano 2003). Bourdieu (1984) acknowledges food as a key semiotic resource in identity and class hierarchies. The food-centred discursive strategies therefore embody ideological elements that resonate with particular socially constructed ideas, tastes, feelings or desires that are shaped by our diverse contexts. More so, food complicates foodways as a network of activities and systems in its production and consumption (see, for example, Lawrance & De la Peña 2012; Riley & Paugh 2019; Sutton & Hernandez 2007). In several ways, it directs us (beyond its viscerality and biomateriality) (Boxenbaum et al. 2018; Moser et al. 2021) to its circulation as a set of social practices. These ideas point us to thinking about food in far more engaged and reflexive ways that urge attention to the various transformations in the social life of food (from farm to fork for instance) which is crucial to the understanding of how we interpret the production and consumption as meaningful sets of activities. The ever-changing discursive practices and food systems brought about by the forces of globalisation have led to new challenges and opportunities. Some of the challenges are subtle erasure of women’s roles in food work and local taste, including promotion of unhealthy food over health choices.
虽然食物是人类意义的核心，因为我们需要它来维持自己，但这不仅仅是“我们就是我们吃的东西”，因为我们的集体生活和文化是围绕食物构建的，并以多方面的方式与食物相关，这引发了更深层次的问题。它不仅仅是一个与饮食、营养和热量相关的事实，它还是一种社会文化产品（库尼汉，1999年），并且高度性别化（库尼汉1999年；Inness 2001年；Lewis 2015年；Meyers 2001年；Theophano，2003年）。Bourdieu（1984）承认食物是身份和阶级等级制度中的一种关键符号资源。因此，以食物为中心的话语策略体现了意识形态元素，这些元素与我们不同背景下形成的特定社会构建的思想、品味、感受或欲望产生共鸣。更重要的是，食品使食品作为生产和消费中的一个活动和系统网络变得复杂（例如，见Lawrance和De la Peña 2012；Riley和Paugh 2019；Sutton和Hernandez 2007）。在几个方面，它引导我们（超越其内在性和生物物质性）（Boxenbaum等人，2018；Moser等人，2021）将其作为一套社会实践进行传播。这些想法让我们以更积极和反射的方式思考食物，促使我们关注食物社会生活中的各种转变（例如从农场到叉子），这对于理解我们如何将生产和消费解释为有意义的活动至关重要。全球化力量带来的不断变化的话语实践和食品系统带来了新的挑战和机遇。其中一些挑战是微妙地抹杀了女性在食品工作和当地口味中的角色，包括提倡不健康食品而非健康选择。
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Pub Date : 2023-01-02DOI: 10.1080/10130950.2023.2181093
T. Gurunathan, Rajbir Samal, B. Mishra
abstract The article locates the caste-spaces in India through the sensoriality of smell emitted by food in different gastronomical zones and its influence on the socio-political condition of Dalit women. It focuses on the embedded olfactory value of food to inform the contested nature of the Indian caste system and enables an understanding of the gendered aspect of the caste-spaces. By examining caste as spatial, sensorial and corporeal, the article confronts the crucial gaps in caste and food studies by deconstructing the order and odour of foodways in U.R. Ananthamurthy’s Samskara (1976) and Urmila Pawar’s The Weave of My Life: A Dalit Woman’s Memoirs (2008). While critiquing the caste system narrative, the selected texts map different olfactory zones in intercultural culinary landscapes. The article argues how the caste society is built on the gastronomic idea of ‘we are/smell what we eat’ by mapping the ways in which the two texts explore the physical and sensorial consumption of food in different socio-cultural spaces. It is argued that gendered meanings around smell are invariably connected to the caste system, and that Dalit women’s relationships to food and smells should be foregrounded in the olfactory politics of caste. The article traces the ways in which smellscapes highlighted in the selected texts create invisible boundaries of spatial and moral stratification (order) through the invisible medium of smell (odour). It also situates the praxis of deodorisation as a tool of dissent by Dalits, and especially Dalit women. The article raises critical inquiry into how the olfactory effect of food is not just a chemical by-product, but rather a symbolic agent which can work both to oppress − through spatial and corporeal discourses − or be opened up to rigorous inquiry.
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Pub Date : 2023-01-02DOI: 10.1080/10130950.2023.2183139
Serawit B. Debele
Changing the Subject: Feminist and Queer Politics in Neoliberal India is a book that explores subject formation through queer feminist governmentality which the author Srila Roy articulates as “an assemblage of discourses, practices, and techniques aimed at empowering subaltern subjects” (2022, p. 5). The book grapples with the state of feminism in India after liberalisation in the 1990s where the country experiences neoliberalism, structural adjustment and a major socio-economic, cultural and political shift. The book unpacks feminism as a site of governance with the capacity not just for power and domination but also for selfmaking, self-transformation, resistance and contestation.
{"title":"Changing the Subject: Feminist and Queer Politics in Neoliberal India by Srila Roy","authors":"Serawit B. Debele","doi":"10.1080/10130950.2023.2183139","DOIUrl":"https://doi.org/10.1080/10130950.2023.2183139","url":null,"abstract":"Changing the Subject: Feminist and Queer Politics in Neoliberal India is a book that explores subject formation through queer feminist governmentality which the author Srila Roy articulates as “an assemblage of discourses, practices, and techniques aimed at empowering subaltern subjects” (2022, p. 5). The book grapples with the state of feminism in India after liberalisation in the 1990s where the country experiences neoliberalism, structural adjustment and a major socio-economic, cultural and political shift. The book unpacks feminism as a site of governance with the capacity not just for power and domination but also for selfmaking, self-transformation, resistance and contestation.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49091190","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/10130950.2023.2179931
Rejoice Chipuriro
abstract Food systems present a complex web of interests and within this web exists different levels of vulnerabilities, inclusions, or exclusions, depending on the levels of power accessible to different interest groups. In addition, due to the global interconnections, more complexities have been added to local and national food systems. As national boundaries and rules enmesh into more powerful global trade rules, salient hierarchies based on race, class, nationality, and gender emerge with social and economic outcomes in food systems. There is consensus that women carry a disproportionately larger burden of productive and reproductive labour within food value chains, yet they are more likely to face greater distress and violence over scarce food and other life enhancing resources. This article is empirically informed by the life histories of 21 elderly women farmers as they navigated the different epochs in Zimbabwe’s political, economic, and agrarian reforms. An African feminist standpoint provided the lens through which the narratives and agency of elderly women farmers are framed as they negotiated with gendered structural biases and the violence coded into power asymmetries within food systems from production to consumption. Women’s acts of resistance are explored, including transnational collaboration through food justice social movements as acts of radical political resistance to forced assimilation into unsustainable modes of capitalist extraction. The voices of elderly women are centred in articulating alternative pathways to food sovereignty based on mutual reciprocity in a non-violent and ecologically sustainable food system.
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Pub Date : 2023-01-02DOI: 10.1080/10130950.2023.2204000
Lou Haysom
Writers in the issue situate food across a range of discourses that include the Anthropocene as a transnational question, food in identity formation, food as commodity in media analysis, food justice, food and racism, food in caste-spaces, food from the perspective of women migrants, and as a reservoir of inter-generational memories and cultural knowledge. The contributors to the issue have adopted diverse theoretical and methodological approaches – ethnographic, sociological, political, literary, autobiographical and transdisciplinary – making this an energetic, readable and engaging issue, particularly at this time.
{"title":"Transnational perspectives on gender, food and ecology","authors":"Lou Haysom","doi":"10.1080/10130950.2023.2204000","DOIUrl":"https://doi.org/10.1080/10130950.2023.2204000","url":null,"abstract":"Writers in the issue situate food across a range of discourses that include the Anthropocene as a transnational question, food in identity formation, food as commodity in media analysis, food justice, food and racism, food in caste-spaces, food from the perspective of women migrants, and as a reservoir of inter-generational memories and cultural knowledge. The contributors to the issue have adopted diverse theoretical and methodological approaches – ethnographic, sociological, political, literary, autobiographical and transdisciplinary – making this an energetic, readable and engaging issue, particularly at this time.","PeriodicalId":44530,"journal":{"name":"AGENDA","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42072538","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-02DOI: 10.1080/10130950.2023.2194926
K. Amaya
abstract Throughout history, social relationships surrounding food have traditionally been divided along gender lines. That the food chain is gendered from kernel to platter is therefore probably to repeat a truism. Afterall, the most fundamental form of care, providing food, is still mostly carried out by women in the majority of societies today. In addition, despite having a duty to feed others, women may in many geo-political locations frequently fail to do so providing for their own needs. In this perspective, I consider gender and food related-relationships by exploring gender dynamics in the modern agrifood system. Firstly, I investigate the relationship between food and women’s subjugation and the sublimation of feminist consciousness. Secondly, I ask, how gender relations related to food are configured in the context of three categories of food − material, socio-cultural, and corporeal − that characterise women’s interactions with food (Allen & Sachs 2007). In each of these areas, gender is expressed in ways that I argue reflect women’s social disadvantage. Linkages between women’s work with food in the fields and labour market, their responsibilities for food provision in the care economy, and relationship with eating are explored. It is argued that these are integral to the field of food studies and research which has tended to ignore the normalisation of ‘women’s work’, undervalued domestic reproductive and productive labour. Integrating feminist studies with political economy can provide food studies with a theoretical framework that is able to throw light on some of the critical elements that shape gender relations in the agrifood system. Critical food studies, it is asserted, need to focus on steps women are taking to unsettle the existing oppressive power relations in the agrifood system.
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