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Rituparna Patgiri and Gurpinder Singh Lalli eds., "Food, Culture and Society in India: Social, Political, Economic and Cultural Perspectives" (Berghahn Books, 2025)
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Jaydam Sulankumar
Welcome to the New Books Network. Hello everyone. Welcome to New Books Network. I'm Jaydam Sulankumar, the host of this channel today. I'm here with Ritu Parna who is one of the co editor of the book Food, Culture and Society in India. And today we will be actually delving into the book with one of the co author here. Another co author is obviously Gubinder Singh but he's not able to join this conversation. But we have another co editor here, Ritu Perna. Dr. Ritu Perna. So we'll be having the conversation with her. So Dr. Ritu, can you tell us something about yourself? Yeah.
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Dr. Ritu Parna
Thank you Dr. Longkumar for doing this podcast. I am actually very grateful to the New Books Network platform because I have been on your end as a podcaster, you know, interviewing people when their books have come out. So for me it is also like a dream come true as well as you, you know, bit of a nerve wracking situation to be on the other end. So first of all very grateful to both you and NBN for this fantastic free platform. About Me I am Rit Panapadkiri And I teach sociology at the Indian Institute of Technology, Kohati. And this book, Food, Culture and Society, co edited by me and Professor Gurpinder Singh Lally, looks at basically social, political, economic and cultural perspectives in India. And the idea of the book emerged from my long standing interest in food with the possibility of collaboration with Professor Lally. And I have been in academia for some time now. And also let me very quickly mention that this is my first book and was in the making for almost five years.
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Jaydam Sulankumar
That's really interesting. And so I mean obviously you mentioned something about book in the sense, but eventually how did this book come together with you and the other co editor Gopinder Singh? How did this book come together?
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Dr. Ritu Parna
Yeah, yeah, that's a very interesting anecdote for me and I think it will really help young people and early career researchers. This book is based loosely on my MPhil work which was on food and it was called the Social Nature of Food in India. And during my PhD I worked on something entirely very different. But after the PhD writing was over and I was stuck, unable to submit due to the COVID and the lockdown, I went back to my work on food. And as it would be, I just joined Twitter, now called X. And one of my close friends, Dr. Rahul Ranjan, who is now at Edinburgh University, he sent me this post saying that Burgerhan Books is starting a new series on sociology of food and that I should write to them. So I quickly googled burgerhand, saw that they were a very reputed publisher and I was intimidated because it was the first book proposal ever that I was preparing. But I prepared the book proposal, send it to Gurpinder, who was actually one of the series editors and he is, you know, someone who has had experience of editing books, writing much more than me. And he very kindly wrote back to me saying that it's a good proposal, there is a dearth of academic literature on food in India and that he can, you know, help me take ahead the proposal. So during that conversation it sort of happened that, you know, we enjoyed each other's academic vibes and therefore we became co editors and collaborators. I had never met him or seen him, so we scheduled a zoom call and from there we sort of, you know, took it ahead. And one of the very interesting parts of the book was I proposed that we will have an open call for papers because I wanted fresh voices in the book. And Gurpinder readily agreed. So that was also one thing in which sort of, you know, it took off very organically.
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Jaydam Sulankumar
Yeah, I Think that's really interesting. One of the interesting thing about the podcast is also this, that hearing from authors about how the book came together, you know, where it was initiated and how it all came together through the press, I think that's a very interesting journey. So let's zoom into the book, the contents of the book itself. And one of the initial thing that I obviously came across know, going into the book was in the introduction section itself where you talk about this aspect of eating as a system of communication rather than just a biological act. Right. So can you expand that idea a little bit more for us? Yeah.
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Dr. Ritu Parna
So when I think about food and the journey that we have had in this book, as well as in, you know, both of our individual works, all. All of it has sort of looked at food as a social object and it has these communitarian. It has these social, economic, political ideas which sort of need to be also spoken of and not thought of food only in biological ways. So it's also a system of communication because there is a messaging through food. What we eat as well as what we don't eat is very important. It helps in our identity construction. It helps in who we are. It also helps in marking territories. So what food in its social sense means is this idea of, you know, going much more than health and nutrition. So a very small example, for instance, that when we think about nutrition, we often think of calories, but works done by ethnographers, you know, sociologists, anthropologists have shown that food is much more than just calories. And people think about nutrition not actually only through the health lens of calorie, but also the social lens. So this is why we need to think about the social meaning of food. And therefore, you know, this idea of food as the leakage between culture and society is very important.
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Jaydam Sulankumar
Yeah, I think that aspect, you know, the sociological angle of food, I think bringing in that aspect is something which is very important because I think it helps us think beyond this aspect of, you know, this dietary aspect or this, which we call. Which you call as biological act in a sense. So I think that is really interesting. Moving on. I think one of the things that has been discussed in the book is also this idea of the culinary other in the sense. Right. So where in this idea, where food is also actually kind of seen as something which enforces or also at the same time resists this idea of social hierarchy. Right. And when we talk about social hierarchy in India, obviously we are talking about the caste, religion and all of those things. So can you expand on this idea of culinary. A little more.
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Dr. Ritu Parna
Yeah, that's a very interesting question. Thank you. So I mentioned at the beginning that I was looking for fresh voices, primarily because I myself. A fresh voice, you know, or at least I was at that point of time, I would like to believe. And one of the things that, you know, this book does when we talk about the first part, Food, Culture and Identity, is basically deconstruct the idea of the culinary other using very different kind of, you know, field material. So there are almost, you know, six chapters in this section, and all six authors are located in very diverse locations from Bihar to West Bengal to sort of Nagaland. And the diversity in these chapters talk about this culinary other. The culinary other is actually based on this idea of what a person eats, but very differently from, you know, who maybe their opposite, you know, person is. And if one looks at the Indian context, I think this idea of the culinary other has been very important. So, for instance, Neha Arora's chapter on Creating Curries and, sorry, casting curries, Creating the Culinary Other. She talks about how Dalit food has been marginalized as well as literally unspoken of in the context of food. And this brings to me. Brings me to a very interesting juncture in today's society, primarily because, you know, one year back, I think Shahu Patole's book Dalit Kitchens of Marathwara was released, and that was one of the first cookbooks to be translated into English on Dalit food. And it's a very interesting political history of Dalit food and food cultures making an assertion at the moment, primarily because this didn't historically happen, or when we think about, you know, a lot of writings on food from the Northeast done by, of course, very accomplished scholars like Dolly Kikon, as well as by, you know, in fact, people like me who was just sort of venturing into the field, or in this chapter by Vide, who is looking at changing patterns of modern food habits in Nagaland through cake. It's a very different kind of identification with this culinary other. So the other is also asserting itself now in the historical trajectory of India. For long, I think the Other was completely marginalized, but now there is a possibility of this other negotiating. So in a way, the book also explores this culinary other by looking at different kinds of representation of food from different empirical locations within the Indian context. So the identity remains very important. But so is how we are thinking of this identity now not only as a mainstream Indian, but also from the margins.
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Jaydam Sulankumar
Yeah, I think this is also one of the very important aspect in order to look at this aspect of the political life of food as such, in the sense. Right. And how we actually kind of categorize each other with the kind of food that we make eat and all of those. I think that's really interesting. Moving on. One of the things that the book kind of discusses about is the other thing that book discusses is this idea of place making and emotion that is related to this idea of food. And so, I mean, this is termed as gastro nostalgia in this sense. Right. So can you actually kind of expand this again idea a little bit further for listeners?
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Dr. Ritu Parna
Yeah, thank you for that question. So this relationship between migration and memory has been very fundamental to studies of food and literature. Has sort of talked about how migrating individuals or communities hold on to their traditional food habits even more firmly because they fear a loss of identity. And food becomes an instrument for such persons to maintain and display their ethnic and national identities and engage in what, you know, Tulasi Srinivas calls gastronostalgia. Food consumption is seen as a narrative of affiliative desire and that is recreating caste, micro, regional and other social identity groupings. Food in the process, becomes very closely associated with memory and nostalgia, particularly amongst the diasporic groups that try to hold on to their local food habits in a global setting. For instance, Jennifer Saunders in her 2007 work, sort of show that for many upper caste Hindus from North India who sort of migrate to the US and these communities like the Guptas, a vegetarian diet becomes a primary tool for distinguishing themselves from others. So the five chapters in this section look at different ways of food, memory and migration. So how are memories of food constructed in the memory of East African, Asian women and Shruti Ranjana Vinjamuri's chapter looks at the narratives by sort of doing a reading of Parita Mukta's Shards of Memory. Similarly, the chapter, a very interesting chapter by Seher Iqbal Farakayum and Fayaz Ahmed Bhatt. They look at Kashmiri Muslims and Kashmiri pundits bonding over food. And this is something which happened before the conflict as well, as, you know, it continues after the conflict. And similarly, Shirin Mehrotra's chapter looks at the, you know, association between the Afghan refugees in Delhi and the kebab and what these kebabs mean to them. So this idea of gastronostalgia is very central to food studies. And in this book we're also trying to bring in this idea to locate these very unheard stories of from Kashmir to the Afghan refugees in Delhi.
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Jaydam Sulankumar
And so On, Yeah, I think that's really interesting. And that's very well explained. Moving on to the next idea and. Which is related to gender and food in the sense. And I think in all cultures, there's also this gendered aspect of not only who prepares what kind of food, but also at the same time, a certain way of, you know, who eats what kind of food in the sense. So all of those aspects are there from context to context in the sense. And this is where the book also talks about this idea of culinary authenticity in the sense. And so can you explain this again from the book? Can you explain this idea further in relation to gender and food and this idea of culinary out in the city?
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Dr. Ritu Parna
You're right to point out that in most cultures, food is very closely gendered. And, you know, that's one of the entry points to study food, where feminist theorization looks at this relationship between food and gender. And in the traditional role in most societies as the caregivers, women have had limited agency in the politics of the public sphere. And therefore, the kitchen has been the space where they create authenticity, and food becomes one way of doing that. In most cases, it is also the space where they are able to negotiate the politics of hegemony and create an identity for themselves. So for a lot of women, the kitchen becomes sacrosanct primarily because this is the space where they can assert themselves. You know, there is not someone else coming in and telling them that, no, this is. This should happen this way. Which is why a lot of feminist literature has also looked at it in terms of patriarchal bargaining, that you see that the older women resist the entry and, you know, control of younger women because they see it as a sort of their power slipping away. Now, there are two trends of feminist literature when it comes to gender and food. One looks at this also as an oppressive strategy and tool because, you know, you're constantly cooking and you're doing this labor, so you're stuck in the kitchen. Whereas there is another trend which is also looking at this as that expression of power and creativity. When we introduce men to this dynamic, it's a bit complicated because the relationship of men with food has been generally looked at through meat. And, you know, there is a very famous book by Carol Adams, the Sexual Politics of Meat. So meat is associated with virility, with fertility. And therefore, one will also sort of, you know, recognize and resonate that in most cultures, the men like to do the meat cooking. So, you know, the barbecue becomes a very masculine kind of activity. And also, if there is, like dal and there is some vegetables and meat. Maybe the men can offer to cook the meat because you know, that is the main kind of dish. So there is a very gendered way in which we think about food. And in this book, particularly, Srija Banerjee's chapter Sprinkling Fortification, Gendering Food, Nutrition and Knowledge in Midday Meals looks at the way that gender plays a role even when we are thinking about the midday meal and what kind of connotations emerge when there is food which is eaten in a public space, in this case the school. Similarly, Amrita Basu Roy Chaudhary's chapter on food advertisements and their gendered content analysis, particularly through Bengali print advertisements in the post pandemic period, show that these ideas associated with food and gender are replicated in the advertisements, primarily reinforcing the gendered roles.
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Jaydam Sulankumar
Yeah, I think the idea is beautifully being brought out.
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Dr. Ritu Parna
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Jaydam Sulankumar
Apply. Moving on. I think one of the things that the book also discusses is this idea of state policy and culture reality in terms of food as such. And again, one of the important thing about an interesting thing about food is that the idea of food and what people eat and all of those things is obviously very much crafted by the policies in the sense the state policies. But also at the same time, the book also delves into this idea of the cultural reality of food in the sense of how people perceive food in terms of its slip taste or in terms of its pleasure of eating certain kind of food in that sense. And so the who kind of discusses about these two aspects of food as such. Can you bring out some of the discussion related to these.
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Dr. Ritu Parna
Ideas? Yeah, yeah. I think it takes me back to what I was saying about nutrition, that nutrition is often only thought of as calories, whereas it is actually a socio political construct. So when we think about the midday meal and the way that the midday meal is prepared as well as the menu designed, it is a clear reflection of what Indians consider is edible and what is non edible. So every time there is an introduction of egg in the midday meal, there is a controversy because it is seen as, you know, food which upper caste Hindus may not eat, as well as the Jains who would be the controllers in many cases of the powers behind making the menu, etc. Whereas if one looks at it from a purely scientific basis, egg is one of the best sources of protein. And if we have to fight malnutrition as well as, you know, other kinds of diseases, it is one of the best food sources. So why does it happen that there is a controversy when an egg is introduced in the Mitti meal? So the palate and the taste, these ideas of how food is sort of supposed to be had is completely overturned. And the same argument in a different way is also made by Sayan De and Kashapi Ghosh's chapter when they talk about, you know, basically disgusting food habits amongst the coastal communities in West Bengal and who constructs these narratives of disgusting food habits. So what is disgusting is to the upper caste sentiments is normal, ordinary food habits for these coastal communities. And I think one can resonate as people from the Northeast with these ideas of how food is also particularly seen when it comes to, you know, from this region. So the way that nutrition and taste are then sort of seen are through the social lens, which is why the book sort of makes this claim that food is a social object and a social phenomena, rather than only something which is biological, politically.
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Jaydam Sulankumar
Determined. Yeah. Yes. Now, obviously, when we think about food as such, I mean, there are these cook shows and cookbooks and all of those, but I think with the coming of so called vloggers and all of those social media influencers and all, then I think there is a different way of again, showing, you know, how certain food is being made and talking about food in the sense and where obviously the book talks about in terms of this idea of digital food scape or this idea of food media in that sense. Right. And how again, this idea of talking about food in social media, again through different so called social media influences and all of those things is something which has been discussed in the book. So can you delve into this idea a little bit more from the context of India and then discuss this idea a little bit bit more?
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Dr. Ritu Parna
Yeah. Thank you so much. Again, a very interesting question. And the part four of the book has five chapters on food consumption and media. And some of the chapters explicitly go into looking at food and digitalization. So my post mphil work on food has been primarily on food and digitalization. And one of the arguments that I'm sort of trying to make is how the digital does not replace the social, but actually brings the realities that one observes in social life into the digital forefront. So this idea of the Indian is very much the idea of the Indian which is socially accepted. And if one looks at a lot of these vlogs, as well as blogs and content which is made now from, for instance, northeast India, they exoticize the food habits of that region by saying that, you know, come and have exotic food in Nagaland, come and have exotic food in Manipur, but it is not the everyday. So the everyday is the dal chawal that they have. But the exotic is something that they promote as an adventure. In fact, there is this content creator called Ruhi Haflongbar from Assam, a Dimasa woman. And she creates a lot of food content. Her indigenous recipes are appreciated because she is experimenting with pork with dry fish, chutney, chicken, etc, and people think that she is an expert on them considering her social position. But one day I remember that she made a video of chole and there were a lot of negative comments from particularly, you know, mainstream Indians who said that, leave our food alone, stick to your food, and she responded to one of the comments saying, who said, this is your food, we also eat chole, we might be eating it differently. So this sort of again brings to this forefront the idea of the digital representation of the Indian. So when we are thinking about digitalization, it is actually not just about how the public sphere has become more democratic, which it has, because when I'm also talking about Dalit food cookbook being published or people from the northeast or Kashmir being able to talk about their food habits, it is the power of the digital. Yes, but at the same time we are also reproducing and reinforcing existing ideas. At the same time, of course, one can see various ways in which primarily the digital allows options of experiencing the global. So Maurik Kalita and Ashiwa Chakravarti's chapter on India's northeast and you know, the soft power of Japan through consuming Nippon food and anime show what kind of relations the global and the national today have. Similarly, there is this very interesting chapter, a food social media representation about, you know, the Indian heterogeneity and that also talks about how social media ends up sort of reproducing an idea of an Indian. So one cannot really see the digital as very separate from the social. Primarily, we have to see it as replicating many of these features that the social already.
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Jaydam Sulankumar
Holds. Yeah, yes, that's very interesting. Now, I mean, as we have come to the end of the sections in the book, I mean, for listeners who might be actually, you know, trying to get the core idea of the book, or for listeners who actually want to read the book and actually want to understand the book, can you talk something about, okay, what is the core aspect of the book and what should the readers themselves who are actually reading the book should take away from the volume of the.
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Dr. Ritu Parna
Book? Yeah, I think if I was a reader and in the reader's position, I would be fascinated by the very different stories of food from different corners of the country. So this is one of the USPs of the book, that it is diverse and it is also very, you know, young people writing, which means that the work is fresh and most of it, they have collected data empirically. So these are some of the, you know, usps of the book. The other interesting part that I feel is also how the book is able to bring the old and the new together in terms of directions in studies of food. So we are also dealing with so called traditional themes like identity as well as memory, but also looking at the newer themes like digitalization as well as state, cultural policies and realities, etc. So I think these are the, you know, basically core takeaways. But I'm hoping that once readers read this book, listen to this podcast, they will be the ones to tell me, you know, what worked and what didn't. I'm also looking forward to getting your feedback as readers and then maybe thinking about how we can do better in terms of taking this conversation.
- [30:10]
Jaydam Sulankumar
Ahead. Yeah, yes, true, true. Now I'm thinking about this from a perspective of a researcher who is beginning his or her research on food in the sense. Right. So you talk about some of the so called new themes that could be looked at in terms of trying to understand food or looking at food. But what might be some of the aspects specifically from the context of India that actually people who are actually beginning to research or researching in food can actually look at.
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Dr. Ritu Parna
Further? Yeah, that's a very interesting question. Thank you for that. Well, in India there is literature on food, particularly from certain theoretical perspectives as well as, you know, very comprehensive studies on food and religion. So Aris Khare, a sociologist, wrote extensively on food and Hindu society. And his works could also be sort of seen as adopting both a functionalist and at certain times a structuralist perspective because he's looking at both the functionalities as well as the meanings of food. Similarly, there is a very rich trajectory now in terms of, let's say, food and its gendered connotations and the way that food can be thought of through gender bearing. India. If one looks at the context of food globally, there too there are a lot of entry points. For instance, this relationship between food and ecology, then the question of food and technology. There is also a lot of literature around what food and agriculture and this relationship means. And Richa Kumar's book on soya bean farm comes to my mind as well as Anike Taga's work on genetically modified crops. So this possibility of thinking of food from multiple lenses, the other way to think about food is also from an STS lens that you're thinking about, you know, cottonseed farming or, you know, opium farming. What do these ideas mean? Is it only about technology? Is it about food? Is it about crops? So there could be also a cross section of, you know, plan studies, food studies, sts, agrarian studies, rural studies, and lastly, the very interesting idea of how we are thinking about food in urban spaces. So CUP has released a book. I had not yet read it. I think it's sort of coming up on urban foodscapes. So this idea of, you know, even the urban sort of coming together with.
- [32:56]
Jaydam Sulankumar
Food. Yes, yes, that's very interesting. Now obviously for a researcher and author like you who is interested in this topic, your research does not end with this. And so, I mean, I'm sure you have further plans to do something on this topic. So do you have anything in your mind or anything that you are actually working towards.
- [33:17]
Dr. Ritu Parna
Now? Yeah, yeah, I'm thinking of actually maybe compiling a work on food in Northeast India. Primarily because there is a huge lack of literature in this region. And I was, or rather I am in the process of writing a few articles and very disappointingly I can share that it was difficult for me to locate historical sources. You know, it's still easier to look, look for anthropological, sociological sources, although they are also few but still higher in number than historical ones. And that has made me think that we need to document, you know, marginalized histories. We need to sort of talk about regions which have been sidelined. And food is a very interesting entry point to also document this region. So that is in my mind, you know, as one of the projects that I would like to.
- [34:13]
Jaydam Sulankumar
Do. Yeah, that's really interesting. And so I mean, since we have come to the end of the discussion, is there any, anything that you actually want to convey to the listeners regarding the.
- [34:25]
Dr. Ritu Parna
Book? Not about the book, but to only to my, you know, listeners that if you are also in the process of writing a book, believe in the idea and reach out to the publishers. Very often we think they don't respond but sometimes, you know, they do actually as it happens that if one has a good idea, they, you know, get back. So believe in it and all the best in your writings as well as. Thank you once again Dr. Longkumar for doing this. I'm also just going to say that I'm very grateful to my co editor, Professor Gurpinder Singh Lally for all the support and our contributors for trusting us with their valuable.
- [35:12]
Jaydam Sulankumar
Works. Thank you. Thank you very much Dr. Ritu Parna for being here at New Books Network and talking about your graduated book with us. And you have beautifully explained and expounded on the concepts that has been discussed in the book. And also I would also encourage the readers to actually kind of have a look at the book because I think you will be actually amazed by the narrative that has come up from different parts of India. And actually you will be able to actually look at food from the different so called cultural perspective as such, best times. So please do have a look at it. And thank you once again, Dr. Ritu Berna, for being here at New Books.
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