DU's new course explores how faith, identity and politics shape what Indians eat
New Delhi: A new elective for home science students at Delhi University explores how religion, beliefs and myths shape what Indians eat and what they don't. Titled Food cultural perspectives, the course covers dietary practices in Hinduism, Islam, Christianity, Jainism and Buddhism, and encourages students to examine how geography, environmental factors and historical events like war and trade have influenced food habits.
The curriculum also addresses food-related myths and intercultural communication, framing food as not just a matter of sustenance but a cultural marker. With debates around beef consumption, halal certification and vegetarian-only spaces frequently making headlines, the course is seen as a timely addition.
Offered as a discipline-specific elective for students who opt to study fourth year under Four Year Undergraduate Programme, the course carries three credits for the theory component and one for practical work.
The first of the four theory units, Influences on food and food habits, focuses on how diets have been shaped by geography, environmental conditions like water and soil, agricultural developments, trade and peace. The second unit, Cultural parameters, examines how food intersects with social and cultural events, including birth, death, housing, language, literature, lifestyle, festivals and migration.
'Identity of food-religion, beliefs, myths' looks at dietary practices specific to Hinduism, Jainism, Buddhism, Islam and Christianity, alongside commonly held food myths. The final unit, Food and intercultural communication, addresses the role of language, body language, customs and tradition in how food is cooked, served and consumed across communities.
The practical component includes preparing questionnaires for interviews and surveys, identifying and comparing Indian regional meals, studying prasadam and its religious significance, and preparing reports on initiatives like FSSAI's BHOG (Blissful Hygienic Offering to God). Students are also encouraged to explore the idea of food as medicine in Indian literature, evaluate folk tales or songs for food-related behaviour, and participate in food exhibitions or quizzes.
Among the suggested readings are books on politics of food in contemporary India and culinary history.
Prof Mani Bhasin Kalra, a faculty member of the education department that prepares teachers to teach home science at Lady Irwin College, advocated for the inclusion of such courses from the school level and stressed the need to sensitise not just students, but also teachers, parents and the community at large. "NE also emphasises the inclusion of Indian knowledge systems, ancient practices and local traditions in the curriculum-and food is a vital symbol of culture, tradition and identity. Research shows that food practices are shaped by socio-cultural, religious and even political contexts, reflecting a community's history, values and way of life."
"This is an important and timely addition to the curriculum as the course will not only raise awareness about culturally determined food patterns and choices, but also foster cultural sensitivity and appreciation," Aprajita Narula, a Delhi-based researcher, said.
The curriculum also addresses food-related myths and intercultural communication, framing food as not just a matter of sustenance but a cultural marker. With debates around beef consumption, halal certification and vegetarian-only spaces frequently making headlines, the course is seen as a timely addition.
Offered as a discipline-specific elective for students who opt to study fourth year under Four Year Undergraduate Programme, the course carries three credits for the theory component and one for practical work.
The first of the four theory units, Influences on food and food habits, focuses on how diets have been shaped by geography, environmental conditions like water and soil, agricultural developments, trade and peace. The second unit, Cultural parameters, examines how food intersects with social and cultural events, including birth, death, housing, language, literature, lifestyle, festivals and migration.
'Identity of food-religion, beliefs, myths' looks at dietary practices specific to Hinduism, Jainism, Buddhism, Islam and Christianity, alongside commonly held food myths. The final unit, Food and intercultural communication, addresses the role of language, body language, customs and tradition in how food is cooked, served and consumed across communities.
The practical component includes preparing questionnaires for interviews and surveys, identifying and comparing Indian regional meals, studying prasadam and its religious significance, and preparing reports on initiatives like FSSAI's BHOG (Blissful Hygienic Offering to God). Students are also encouraged to explore the idea of food as medicine in Indian literature, evaluate folk tales or songs for food-related behaviour, and participate in food exhibitions or quizzes.
Among the suggested readings are books on politics of food in contemporary India and culinary history.
Prof Mani Bhasin Kalra, a faculty member of the education department that prepares teachers to teach home science at Lady Irwin College, advocated for the inclusion of such courses from the school level and stressed the need to sensitise not just students, but also teachers, parents and the community at large. "NE also emphasises the inclusion of Indian knowledge systems, ancient practices and local traditions in the curriculum-and food is a vital symbol of culture, tradition and identity. Research shows that food practices are shaped by socio-cultural, religious and even political contexts, reflecting a community's history, values and way of life."
"This is an important and timely addition to the curriculum as the course will not only raise awareness about culturally determined food patterns and choices, but also foster cultural sensitivity and appreciation," Aprajita Narula, a Delhi-based researcher, said.
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