Beyond beef: The politics of food and identity in India

By Vidya Bhushan Rawat 

A number of Muslim religious leaders and social activists have recently called for a complete ban on cow slaughter, including a prohibition on the export of Indian beef. Nearly two decades ago, Prof. Iqbal Ansari had written extensively urging Muslims to respect the sentiments of their Hindu brethren by voluntarily giving up beef consumption. At that time, his appeal did not find much resonance within the community, but today similar calls from several Imams appear to be gaining wider attention.

Respect for cultural and religious sensitivities is important in a diverse society such as India. However, such respect must remain mutual and cannot become a one-way expectation imposed only upon one community. Food habits are deeply connected not only to economics but also to culture, tradition, and social life. Across South Asia, food is integral to celebrations, festivals, and social bonding. Eating together has historically been an expression of coexistence and community life.

The renewed debate around beef and cow slaughter has resurfaced in the aftermath of the West Bengal election results, particularly after controversial remarks by Chief Minister Suvendu Adhikari, who reportedly stated that he would work only for those who voted for him. Such statements do not reflect the constitutional spirit expected from elected representatives. Once elections conclude, the victor becomes the representative of all citizens, irrespective of political affiliation or voting preferences.

West Bengal had largely remained free from the aggressive communal polarization witnessed elsewhere, but over the years political discourse there too has increasingly begun to mirror the confrontational style associated with Uttar Pradesh politics. With Eid festivities approaching, provocative statements around food and faith are once again entering public debate.

The reality is that over the last decade Muslims have frequently faced harassment and violence linked to allegations surrounding beef consumption or cattle trade. Yet everyone knows that the business of slaughtering, processing, and exporting beef in India is not confined to one community. If those raising slogans around cow protection are genuinely serious, then the government should release a comprehensive White Paper on India’s beef economy, clearly identifying who controls the trade, who profits from exports, and how the industry functions nationally and internationally.

The larger problem is that the issue no longer remains limited to beef alone. Demands and objections increasingly extend into other aspects of personal lifestyle and cultural practice. Today the debate may concern beef, tomorrow it may target goat meat, onions, garlic, or even visible markers of identity and faith. Such tendencies create a climate where diversity itself begins to appear suspect.

Recently, BJP leader Shahnawaz Hussain objected to describing the cow merely as an “animal,” arguing that for many Hindus it is revered as “mother.” Every society has symbols and beliefs worthy of respect. But genuine reverence cannot coexist with neglect and hypocrisy. Across India, abandoned cattle continue to wander roads and marketplaces, eating plastic waste and suffering from disease and starvation. Numerous gaushalas receive substantial donations and government support, yet repeated reports emerge of poor conditions, dead cattle lying unattended, and large-scale mismanagement. The recent images from Rajasthan’s Jaisalmer district, where carcasses of cows were reportedly found neglected, raised disturbing questions about the state of cow protection in practice.

India’s farmers, more than anyone else, have traditionally cared for cattle and depended on them economically. Yet even farmers face immense difficulty maintaining unproductive animals indefinitely. The issue therefore demands practical and humane policy discussions rather than emotional sloganeering.

The deeper concern is the gradual normalization of social hostility. Children are increasingly growing up in an environment where differences in food habits are portrayed as moral or civilizational conflicts. Meat consumption is as much a part of many cultural traditions as vegetarianism is for others. A democratic society must accommodate both.

Recently, Uttar Pradesh Chief Minister Yogi Adityanath proudly claimed that offering namaz on roads had become “a thing of the past,” arguing that roads are meant for public movement, not religious activity. In principle, public inconvenience caused by any religious gathering should indeed be addressed. However, the same standards must apply equally to all communities. Critics often point out that large religious processions, including Kanwar Yatras, routinely block highways and create severe inconvenience for ordinary commuters. Residents and travelers in Uttarakhand and along the Delhi–Haridwar route frequently complain about prolonged disruptions during such events.

Over the last decade, public religious display across communities has increased significantly. Loudspeakers, processions, gatherings, and road occupations have become common features of public life. The issue is not religion itself, but the absence of equal application of rules and civic norms.

In states such as Goa, Kerala, Meghalaya, Nagaland, and much of the Northeast, food habits rarely become electoral issues because meat consumption, including beef consumption, cuts across communities. In West Bengal too, BJP leaders publicly consumed fish during campaigns to signal respect for local food culture. Such gestures indicate that political attitudes toward food often change depending on electoral convenience.

Perhaps this is why the recent calls from sections of the Muslim community for a complete ban on cow slaughter deserve serious attention. Prof. Iqbal Ansari’s concerns decades ago emerged from anxiety over rising communal polarization. Unfortunately, the situation today appears even more polarized. Yet everyone also understands that a total ban on slaughter and beef exports would affect not only consumers but also those economically involved in the trade. This is precisely why transparency through a White Paper on India’s beef economy is necessary.

Public order and civic discipline are legitimate concerns. Roads are meant for transportation, and religious activities—whether processions, prayers, or festivities—should be organized responsibly. Slaughter during festivals should take place only at properly designated locations with adequate sanitation and regulation. Likewise, authorities should ensure suitable spaces for Eid prayers and prevent attempts by fringe elements to create tension or disruption. Administration must function impartially and ensure that all communities can celebrate their festivals peacefully and with dignity.

India’s strength lies in coexistence, not conformity. A mature democracy must learn to respect diversity in faith, food, and culture while maintaining equal laws and civic responsibility for all citizens.

Eid-ul-Adha greetings to all friends and families celebrating the festival. May the occasion bring peace, harmony, compassion, and joy to everyone.