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SALEEMAH JAFFER opens a conversation around food and colonialism.
RECENT events globally have sparked many conversations around the effects of colonialism on our everyday life.
One that particularly piqued my interest is the conversation around food and colonialism, which has come to the fore in so many unexpected ways. Talking about food choices and preferences while Gaza is being forced into starvation is not something one can do without the grave awareness that so many have no idea where their next meal will come from.
As a form of resistance, these conversations are a means to educate ourselves and others and challenge the assumptions and perceptions we may hold.
When looking at the effect of colonisation on food, the most well-known example in relation to Palestine is the theft of Palestinian dishes now labelled as ‘Israeli’, the most popular of which is probably hummus. A quick online search reveals many Levantine dishes labeled as Israeli – falafel, shawarma, kunafah and many more.
A second way in which food may be impacted by colonisation is when an occupied people are prevented from accessing their farmlands and the natural vegetation of their land. A widely discussed Palestinian example of this is zatar – a thyme and spice blend eaten with olive oil and flat bread. Zatar used to be a staple pantry item in homes in Gaza until the wild thyme, which is used to prepare zatar, was made inaccessible to Palestinian people living in Gaza, despite physical proximity to the plants. The is a stark illustration of the impact of Zionist occupation of Palestinian land.
In addition to this, farmlands and natural vegetation are actively destroyed and burnt to further separate the Palestinian people from their land and crops.
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These are classic examples of food heritage that is being eradicated – one through theft and appropriation, and one through denying access and through destruction.
In an attempt to hold onto Palestinian cultural and ethnic food, bloggers and content creators around the world have been cooking Palestinian dishes and preparing Palestinian sweets to both preserve the culture and educate their followers about the humanitarian crisis and genocide. From the comfort of our homes, we are seeing the impacts of occupation on food choices and are also seeing the attempts at resistance.
We often hear stories of how Cape Malay recipes were kept a secret during the Apartheid years, with the secret spice blends adjusted when sharing recipes outside of the community. We also know that food was used as resistance, where secret recipes became a form of collective agency. Food was also used as a weapon of oppression during Apartheid, especially in prisons and detention centres.
In post-Apartheid South Africa, we can still see the impacts of both colonialism and Apartheid on our plates. While there has been much celebration and acceptance of South African dishes such as boerewors, milk tart and malva pudding, there are also deeper conversations around food that need to be had.
Our perception of food, its status, acceptability, and how we interact with it are influenced by many variables. We need to ask ourselves questions like: ‘What makes me think this dish is more sophisticated than another one?’, ‘How are indigenous foods being included in spaces and events?’, ‘Are indigenous foods and ethnic foods available for different groups of people?’, ‘Are cultural foods celebrated and accepted?’, to name a few.
Ethnic and traditional foods are sometimes labelled ‘unhealthy’ without proper understanding of the cultural practices around the foods – such as preparation methods, how and when it is eaten, as well as the associated agricultural practices. Western standards of health, healthy foods, and healthy eating practices are considered the golden standard. While there are most definitely traditional dishes that should be reserved for special occasions and treats, many traditional meals, if eaten in moderation, coupled with regular physical activity, can be incorporated into a healthy eating plan.
On the flipside, we see what is now called food gentrification. This refers to indigenous and cultural foods that were previously affordable and accessible to people, which have become trendy or are now considered healthy, and as a result have become so costly that they are no longer affordable to people who used to consume them regularly.
The discussion around food brings together so many different aspects of our being – our human rights, our health, our identity, and our mental and emotional well-being. A huge part of the conversation should also include environmental sustainability, and the impact on our Earth’s resources.
Decolonising our plates and our food systems requires a shift in our perception of food, food preparation, food aesthetics, nutrition, and agricultural practices. We need to start questioning how our food is grown, looking at access to food, taking into consideration our environment and advocating for changes at consumer and policy level.
- Saleemah Jaffer holds an Honours degree in Nutrition and Dietetics and a Masters in Peace and Conflict Studies. She serves as the Orphan Project Coordinator for Planet Mercy South Africa and is currently pursuing her PhD.
This article is from the regular column, ‘The Road Well Travelled’, by Saleemah Jaffer exploring issues of social responsibility, spirituality, and agency. It is inspired by the message, Sunnah, and Sirah of RasulAllah (SAW), his Sahabah (RA), his Ahlul Bayt (RA), and those that have followed their path. The first article in the series appeared in the March 2024 print edition of Muslim Views. Click here for the online edition
This article was first published in the May 3, 2024, print edition of Muslim Views.
