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| By Karizma Ahmed |
The culinary traditions of Bengal have long been celebrated
for their rich and diverse flavours, often centred around fish and meat. Iconic
dishes like Machher Jhol (fish
curry), Chingri Malai Curry (prawns
in coconut curry), Kosha Mangsho
(slow-cooked mutton) and Murgir Jhol (chicken
curry) are only a few popular options in what comprises the aamish (non-vegetarian) food cannon. In
fact, the prominence of these dishes cuisine gives into the popular perception
that Bengali cuisine is exclusively non-vegetarian. The adage Machhe bhaate Bangali literally meaning
that a Bengali is made of rice and fish, washes over a large chunk of the
population that is vegetarian, out of necessity or choice.
A lesser-known aspect of Bengali cuisine is its delectable
vegetarian offerings, which owe their popularity and refinement to an
unexpected source – Bengali widows. Dishes like Aloo Posto (potatoes cooked
with poppy seeds), Mochar Ghonto (curry made with banana blossoms), and Thor
Bhaja (deep-fried taro root slices seasoned with spices), which are common
occurrences in a Bengali household, wrap within themselves years of oppression,
exclusion, and also the indomitable resilience of women. This essay delves into
the historical and cultural factors that led Bengali widows to become
torchbearers of vegetarian cuisine in Bengal to provide a comprehensive
understanding of this fascinating culinary transformation.
I. Historical Context of Bengali Widows
Bengal has a long history of the practice of
"suttee" (also spelt "sati"), where widows were expected to
self-immolate on their husband's funeral pyre. This practice, which began to
decline during the British colonial period and was officially banned in 1829,
left a significant number of widows in Bengal.
They led a secluded and restricted life under the influence
of societal norms and religious beliefs. They were confined to their homes,
adhered to sombre attire, and often followed a vegetarian diet. Widows engaged
in religious practices for solace and were economically dependent on their
families. These widows often shunned and marginalized by society, were forced
into a life of seclusion in widowhood. Consequently, they found solace and
purpose in their kitchens, eventually becoming custodians of vegetarian
culinary traditions.
II. The
Emergence of Vegetarianism Among Bengali Widows
Widows in Bengal were typically subjected to religious and
societal restrictions that limited their food choices. Hinduism, which is the
predominant religion in Bengal, has a strong vegetarian tradition. Widows often
adopted vegetarianism as a way to adhere to religious norms and gain social
acceptance. According to Sen (2019), widows turned to vegetarianism as a means
of religious piety and to align themselves with the cultural practices of the
time (p. 112). This shift towards vegetarianism among Bengali widows was, in
many cases, driven by a genuine desire to lead a life in accordance with their
religious beliefs.
As a result of their seclusion and limited resources,
Bengali widows had to innovate and experiment with vegetarian ingredients to
create flavorful dishes. They began to master the art of using locally
available vegetables, herbs, and spices to craft unique and delicious
vegetarian recipes. Chakravorty (2017) highlights how the constraints of
widowhood led to culinary creativity, with widows developing intricate recipes
that would later become staples of Bengali vegetarian cuisine (p. 75).
The enforced vegetarianism imposed on high-caste Hindu
Bengali women had a dual purpose - to suppress a desire deemed more dangerous
than even the craving for fish or meat: their sexuality (Sen 12). In some
instances, it was even believed that this isolated lifestyle could lead to
malnutrition, effectively serving as a premature death sentence. The prevailing
notion was that widowhood made a woman's sexual impulses unstable and
susceptible to disruption. A woman's sexual appetite was seen as a source of
such anxiety that it was considered necessary to regulate her body, as she was
deemed incapable of controlling it herself (Sen 13).
III. Widows
as Custodians of Bengali Vegetarian Cuisine
The plight of widows in Bengal, as revealed through Mohona
Kanjilal's book "A Taste of Time: A Food History of Calcutta," paints
a poignant picture of their resilience in the face of adversity (Chatterjee 3).
Stripped of their entitlement and rights, including the operation of the
kitchen—a space traditionally reserved for women—widows found themselves in a
challenging predicament. Sen, drawing from the stories of her
great-grandmother, sheds light on the resourcefulness of a widowed relative,
relegated to a secluded corner of the cookhouse, adding delicate nuances to
their vegetarian cuisine.
Unable to partake in fish or meat, widows ingeniously
crafted niraamish dishes that
mimicked the flavours of meat, using everything, from roots to stems. These
culinary innovations not only showcased their creative prowess but also
exemplified their economic intelligence, often surpassing that of the rest of
the family. Although physically located in the kitchen, widows inhabited a
distinct mental space defined by orthodox and patriarchal norms. However, their
ability to fashion a delectable kitchen within those confines is a testament to
their adaptability and ingenuity, making their culinary world not only bearable
but also intriguing. The legacy of these resilient women continues to influence
and enrich Bengali cuisine today.
Conclusion
The contribution of these widows to vegetarian cuisine
extended beyond their own kitchens. As they shared their culinary knowledge and
skills, vegetarianism gained prominence in Bengali society. This shift was
instrumental in fostering a broader appreciation for vegetarian dishes, which
began to feature prominently in Bengali festivals, rituals, and daily meals.
Bengali widows, who were once marginalized and secluded, emerged as torchbearers of vegetarian cuisine in Bengal due to the unique circumstances of their lives. Through religious influence, culinary innovation, and their role as custodians, they played a vital part in shaping the rich and diverse vegetarian culinary tradition that Bengal is known for today. The legacy of Bengali widows in the realm of vegetarian cuisine stands as a testament to the resilience and creativity of individuals in the face of adversity.
Works Cited
1. Chakravorty, K. (2017). Culinary Diversity and
Regionalism in Bengali Cuisine: An Exploration. International Journal of Gastronomy and Food Science, 10, 72-80.
2. Sen, D. (2019). The Widows of Bengal: A Legacy of
Oppression and Empowerment. Journal of
South Asian Studies, 42(1), 109-128
3. Chatterjee, A. (2023, January). The Bengali Widow’s
Kitchen: Looking Back at an Obscure Legacy. NEW
LITERARIA: An International Journal of Interdisciplinary Studies in Humanities,
Volume 4 (No. 1,), 32–37.
https://doi.org/10.48189/nl.2023.v04i1.004
4. Sen, M. (2022, July 20). The unsung architects of Bengali cuisine are generations of dutiful
widows. Quartz. The unsung architects
of Bengali cuisine
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