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International Centre Quarterly.
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Sidney Mintz
i1
have great pleasure in welcoming Dr. Sidney Mintz, today's speaker,
on behalf of the United States Educational Foundation in India, which
I have the honour to represent.
Sidney Mintz
*This lecture was delivered at the India International Centre on January 8, 1S85
193
It is well
known that during the preceding millions of years of
human existence, the major patterns of life were hunting food and
gathering food, both animal and vegetable. Such patterns persisted,
and they persist even to this day: for instance, among the Eskimos of
the Polar north; among some of the Indian tribes of the tropical forests
of the New World; and even, I believe, among the primitive groups in
the Indian subcontinent. Moreover, we know of societies, so-called
pastoralists, shepherds or herderists, who exist largely on the pro
ducts on the meat, the milk and the blood of their
of their flocks:
animals. And we know of fishing peoples, peoples in Oceania and
on the north-west Pacific coast of the New World, who live mainly on
fish. These kind of adaptations preceded the invention of agriculture;
or accompanied it as minor forms, and, I shall try to show, followed
which means they have specific planting periods and specific harvest
periods. Most of them have to be replanted yearly; you cannot simply
leave them in the ground as perennials and harvest them year by year.
(There are a few exceptions.) Thirdly, the root crops, such as potatoes,
on the one hand, and the grains and rice, on the other, are quite con
trasted in terms of the way they are planted, the way they are cared
for, and the way they are harvested.
As you know, almost all grains can be sown broad cast; maize is
a major exception. Roots, of course, are generally planted from cuttings
or slips, as they are called. And these differences in the character of
the crops have implications for the way the societies are organised, in
terms of cultivating, harvesting and preserving the crops when they
are picked.
So, in the course of life, the life of a people, the life of the plant
is invoked to express or dramatise the character of changes in the
course of mortality. The colour of the plant, its shape, its texture, its
reproductivity, is carried over into the ritual, the dance, the music, the
costumeand, indeed, the speech itself, of a culture. When you think
And yet, Richards learnt that ubwali, this coarse millet porridge,
cannot stand alone, even if it is the very substance and the only subs
tance that the Bemba call food. So she goes on:
The functions of the relish are two. First, to make the ubwali easier to swallow,
and second, to give it taste. A lump of porridge is glutinous, and also gritty, the
latter not only owing to the flour of which it is made, but to the extraneous
matter mixed in with it on the grindstone. It needs a coating of something
slippery to make it slide down the throat. Dipping the porrridge in a liquid stew
makes it easier to swallow.
Thus the use of umunani which, to European eyes, adds valuable constituents
to the diet, is defended by the native on the ground that it overcomes the purely
mechanical of getting the
difficulty food down the throat. The Bemba himself
explains that the sauce is not food.
Now what of the fringe? These fringes are not ordinarily con
sumed in large quantities. They are hardly ever consumed in quanti
ties equal to those of the starches. And, in fact, if you say to the
eaters of these kinds of diets, whether it be rice, or raggy millet, or
whatever, "How would you like to have a meal consisting entirely of
fringe?" the very idea is likely to be nauseating. People don't think of
that as food way. You do see an increase in the fringe
in the same
on festive occasionsand that's the way you know it's a festive occa
sion; usually at such times you increase the proportion of the fringe to
the centre.
The taste and the texture of the fringe usually contrast noticeably
with the smoothness or grittiness or blandness or dryness of the
cooked starch. They are usually blendable substances that can be
eaten when the starch is eaten; they go with it. Commonly, they are
liquid or semi-liquid or soluble. Often they are oily. And small quanti
ties of these supplements will change the character of substantial
quantities of liquid. And then, if the solid food is ladled into them,
you have a complete meal. Anyone who has eaten a Chinese mea!
and discovered towards the end that he still has lots of rice and only
a bit of sauce knows that the sauce can be spread very far over the
rice. That's the contrast between fringe and core.
The hunters and gatherers have been with us since the beginning
of human society. But the heavy meat-eating patterns characteristic of
modern United States, or Australia, or Argentina, are actually quite
different from those early patterns; and not simply because those who
do the eating are not the ones who do the hunting or the raising.
II
In the next 75 years, from 1650 up to 1725, there was one bad year
in four, when the British people did not have enough food. So the
period from about 1500 until the early decades of the eighteenth
century were not years of food plenty in Western Europe. And the
central component of the diet was starch, particularly wheat.
For the next four centuries, though the use of sugar by royalty
and by the privileged classes of Western Europe increased vertiginou
sly, the absolute quantities involved were still very small. Only from
1650 onwards, when England begins to produce these various com
modities within her own colonies, does sugar consumption reach a
take-off. In Great Britain, the consumption of sugar increased 400 per
cent in the last four decades of the seventeenth century. It increased
again 300 per cent between 1700 and 1740. It doubled between 1740
and 1770.
One authority has it that between 1663 and 1775, slightly more
than a century, while the population of Britain rose from about 4
millions to about millions (less than double), the consumption of
sugar probably increased twentyfold. After the eighteenth century,
these increases were every bit as staggering. By the mid-nineteenth
century, all Britons had become big sugar consumers, and the per
The important practical fact is, however, well established, that the labourer eats
meat and bacon almost daily, while his wife and chiidren may eat it but once a
week, and that both he and his household believe that to be necessary to enable
him to perform his labour.
Meat is bought for men, and the chief expenditure is made In preparation for
Sunday's dinner, when the man is at home. It is eaten cold by him the next day.
Now in what form is the sugar consumed? Some of you may know
the English word treacle, which is the equivalent of the American
word, molasses. Treacle was consumed in puddings, and on bread,
and in various kinds of baked sweets as well; also in drinks. The
major form in which it came to be sold in the nineteenth century was
a Tate & Lyle product called "Golden Syrup". Golden syrup is sold
as if it were honey; in fact on the can there is a depiction of a Biblical
scene with bees on it. But the bees have nothing to do with golden
syrup: golden syrup is plain sugar syrup, completely unrelated to
honey.
We have here the various uses of sugar, and its role in modernity;
that is, getting women out of the home and into the factory was
accompanied by new kinds of quick or convenience foods. As early as
the middle of the nineteenth century, we have a harbinger of the pre
sent. What has this to do with Core and Fringe? My contention is that
the first serious alteration of the ancient Core-Fringe relationship in
the diet of stable, agricultural, western societies, such as Britain and
the Netherlands, was not by gradual increases in high-protein foods,
but by the substantial addition of sugars and soon thereafter of fats,
particularly margarine. Indeed, the world picture for the last century
has shown steadily contracting complex carbohydrates, steadily ex
panding fats and sugars.
Sugar and fats are particularly attractive because they shorten the
time of food preparation, especially when women are working outside
the home; because they impart richness, the sensation of richness to
food. (This is of course expressed in American fast food all the time:
we use words like "flnger-lickin' good";-'the variety of American des
criptive terminology for foods that have been deep-fried and that often
carry sugar in their batter.) And also because they provide what, for
lack of a better word, I shall call "heat". In part I mean temperature,
but not just temperature. When one thinks of the remarkable combi
nation of tea, imported from India after the middle of the nineteenth
century, on the one hand, and sugar, imported from the West Indian
colonies worked with slave labour, on the other, and thinks about
this as the major proletarian drink, one sees that, among other
things, it gives to a loaf of cold bread the aspect of a hot meal. These
foods give heat not just in the sense of temperature, but also in the
sense of transforming the food into a more agreeable package.
This is how sugar has penetrated at least the American diet very
significantly. It is doing the same in many other developed countries
of the West. Had I the time and the knowledge, I would like to contrast
this with the pattern of sugar consumption in India, which is far
older; and surprising though it may seem, the Indians plainly consume
far less sugar than the Americans, even though they are the world's
biggest sugar producers. But I shall leave that for another day.