Hare Krishnas battle McDonald’s in Mauritius

Guest post by Sean Carey

In 1980, a Mauritian sociologist friend confidently told me that a branded fast food culture as found in North America and Europe would never take off in his homeland. He reasoned that the population was already well served by street sellers, who produced classic Mauritian snacks like vegetable samosas, pakora and gateaux piment, the small marble sized balls of crushed yellow lentil, spring onions and herbs including a good amount of fresh, green chilli, which are deep fried and have a wonderful crunchy texture.

Two decades later the street sellers or “hawkers”, as they are called by government bureaucrats, are still around. Most of them are Hindu or Muslim men. Some have fixed spots by the roadside, where they used bottled gas canisters to heat vegetable oil and cook their products, while others use mopeds or motorbikes, with a box attached at the back to carry already cooked items, so that they can better locate customers at bus stations, especially at morning and evening rush hour, and coastal areas.

RedCape
RedCape. Credit: James Guppy, Creative Commons, Flickr

But the street sellers are no longer the only game in town. The idea that branded fast food would not take off in Mauritius was a highly plausible theory at one stage of the country’s development; however, it wasn’t long before it was disproved, undone by a growing middle class in pursuit of a marker of their steadily growing affluence. And what better way to celebrate rising status than by adopting the fast food culture of the world’s advanced economies? In 1983, Kentucky Fried Chicken (now KFC) opened its first outlet in Mauritius. The company, which now has 14 stores spread across the palm-fringed Indian Ocean island targets the local population rather than the near one million tourists, who visit each year and are largely catered for by the hotels in which they reside. Over the years, the steadily expanding KFC chain has been joined by Burger King, Nando’s and Pizza Hut, as well as a wide variety of local competitors.

Interestingly, McDonald’s was a relatively late entrant to the Mauritian fast food market. It opened its first store in the capital, Port Louis, in 2001 but it is only now that it has firm plans to open a second store in a shopping mall, Jumbo Phoenix, in the Vacoas-Phoenix conurbation, a predominantly Hindu area. Moreover, its choice of location near an International Society for Krishna Consciousness (ISKCON) temple (mandir) has stirred up a great deal of controversy not only in the neighbourhood but throughout the island.

European and North American-born Hare Krishnas, who had first arrived in Mauritius in 1974 to target local Hindus, the descendants of indentured labourers who make up just under half of the island’s near 1.3 million population, went on to establish a three-story settlement just off the main road in Phoenix in 1984, on a six-acre plot of former agricultural land. But while some ISKCON temples use locations in big cities – the building in London’s Soho is a good example – to illustrate to potential converts the stark contrast between a spiritual and a materialistic lifestyle, those in rural or semi-rural areas consciously use the tranquillity as an important element in creating a sacred space.

hot & crispy
Hot & Crispy. Credit: Velkr0, Creative Commons, Flickr

Moreover, given the significance of the ritual purity/pollution rule, which as Louis Dumont pointed out in his anthropological classic, Homo Hierachicus (1966), is central to traditional Hinduism, including its sannyasin-led sectarian movements, it is hardly surprising that ISKCON devotees in their semi-rural Mauritian location object to the sale and smell of cooked tabooed animal products near its premises.

ISKCON has now received the backing of most Hindu institutions on the island, including Arya Saba, Mauritius Marathi Mandali Federation, Ram Sena, the Sanatan Dharma Temples Federation, and Hindu House. A crowd of several hundred people, some holding placards in either French or English, held a demonstration outside the proposed 150-seater McDonald’s on 9 February (see a video clip from the demonstration here.) The secretary of the ISCKON society, Srinjay Das, stated that his organisation was not against economic development “but we are only asking for respect of our culture. We venerate cows and a McDonald’s outlet selling beef burgers in front of our sacred land is not correct.” He went on to say ISKCON intended to go to court in an attempt to block the opening of the new store (an injunction was duly lodged at the Mauritius Supreme Court on 11 February). Perhaps more ominously, the President of Hindu House, Veerendra Ramdhun, said that it was important that both parties come to terms and agree a solution. He issued this warning: “We are living in a democratic country. We need to make sure that there is peace. We do not want to create disorder. We only want to agree on a solution.”

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Anthro connection: what is barbecue?

For one thing, barbecue is a noun not a verb.

The special double issue of the Economist has an article on barbecue and American culture. One quote: “Barbecue in America, particularly in the American South is like red wine in Bordeaux or maize in Mexico. More than just something to consume, it is an expression of regional and perhaps even national identity.”

Delicious, maybe. But definitely not a verb. (Creative commons licensed by Diego Peñailillo)
Delicious, maybe. But definitely not a verb. (Creative commons licensed by Diego Peñailillo)

To repeat: barbecue is not a verb, it’s a noun. Beyond that: it’s not just good to eat. As Mary Douglas would remind us, barbecue is good to think.

In case you missed it, please check out the AnthropologyWorks’ interview with barbecue king Steve Raichlen.

Anthro is cooking on all burners! Lots to think about.

Happy National Day of Mourning

Cultural anthropologist Magnus Fiskesjö of Cornell University recently published an update in Anthropology Today to his masterful essay about the political symbolism of the Thanksgiving turkey pardon. As in his pamphlet (available for free on the Internet), he masterfully carves up savory morsels of insight.

In President Obama’s first turkey pardon in 2009, he narrated the obligatory account of the English settlers and invoked their divine protection. Obama diverted, however, from the usual script by mentioning American Indians as contributors to the nation. A slight nod to “inclusiveness,” but Fiskesjö opines that faint recognition is better than none at all.

Sarah Palin with decapitated turkey in background; Photo Credit: AP/KARE-TV
Sarah Palin with decapitated turkey in background; Photo Credit: AP/KARE-TV

The tradition of the turkey pardoning began in 1980 as a national ritual. Very few state governors pardon turkeys, though it has been regularly done in Alabama since the 1940s where it originated as a governor’s ritual. So Sarah Palin’s 2008 turkey pardon was particularly noteworthy. And all the more so, since she made the mistake of performing the pardoning ritual at a turkey farm in Alaska surrounded by hundreds of slaughtered turkeys and others awaiting their death. Clips of the event, with the backdrop of turkey carcasses, went viral on the Internet.

The fate of the pardoned turkey(s) has been transformed since the national pardoning ritual began. From the 1980s to 2004, the turkeys were taken to a petting zoo in Virginia near Washington, DC, called, ironically, the Frying Pan. After a period of time on display, they were killed. Starting in 2005, President George W. Bush had the birds flown to Disneyland, Florida, where the National Turkey rode on a special float in a procession. In 2006, the turkeys were flown to Disneyland, California, to demonstrate regional impartiality. Whether they go to Florida or California, after their display as the “happiest turkey on earth,” they are retired to a Disney animal ranch and later killed.

Domesticated turkeys are bred to have massive bodies such that their legs can barely support their weight; Photo Credit: Lee Ann L., Creative Commons Licensed on Flickr
Domesticated turkeys are bred to have massive bodies such that their legs can barely support their weight; Photo Credit: Lee Ann L., Creative Commons Licensed on Flickr

Fiskesjö packs many more fascinating insights into his brief article in Anthropology Today including why pardoning pigs doesn’t work and the complications of birds as US national symbolism—notably, turkeys, eagles, and hawks. While the article is not open access, the pamphlet is, and it is highly recommended reading either before, during, or after an upcoming feast.

Blogger’s update: this year, the White House has decided to cancel the trip to Disneyland. After a brief stay at the posh Willard Hotel, the turkeys will be taken in a horse-drawn carriage to George Washington’s Mount Vernon estate in Virginia.

Grilling culture: an interview with Steve Raichlen

Steve Raichlen, author of Planet Barbecue!, BBQ USA, and The Barbecue Bible.
Steve Raichlen, author of Planet Barbecue!, BBQ USA, and The Barbecue Bible.
Photo credit: Steve Raichlen

Guest post by Graham Hough-Cornwell

Are there any debates more heated than two barbecue enthusiasts hailing from different corners of the country going at it over whose style of ‘cue is better? From the vinegar tang of pulled pork in the Carolinas to the dry rubs of Memphis ribs to the earthy mutton of Kentucky to the sweet beef brisket of Texas, few foods are the subject of such enthusiasm and regionalism. But why stop there?

People across the globe use smoke and fire to coax new flavors out of food. American barbecue is itself the result of influences from all over the world, and this is no more apparent than in the writing and recipes of Steve Raichlen. His first book, The Barbecue Bible, was more than just recipes: compiled over the course of four years and 200,000 miles of world travels, it covers backyards, street stalls, seaside fires, and hickory pits from Georgia to, well, Georgia.

Since then, he’s been expanding an American barbecue vocabulary once limited to burgers and Boston butts to include banana leaves and branzino. After four successful seasons hosting “Barbecue University” on PBS, he has kicked off a new show, “Primal Grill” and released his 27th book, Planet Barbecue!: 309 Recipes, 60 Countries. He is the recipient of the IACP Julia Child Award and two James Beard Foundation Book Awards.

I am grateful to Steve Raichlen for taking time to answer my questions on culture and barbecue around the world and to explain how one turns a background in French literature into grilling expertise.

GHC: Why is barbecue so compelling to you, compared to other ways of preparing food?

SR: Four reasons: flavor, drama, history, and culture.

Nothing intensifies flavor like the high dry heat of the grill. Especially when you grill over wood or charcoal.

Nothing has the drama of cooking meat (or any food) over the dancing flames of a live fire.

Barbecue is intimately intertwined with human history, in ways both obvious and unexpected. For example, the discovery of eating meat cooked with fire by a human ancestor called Homo erectus about 1.8 million years ago had a profound effect on human evolution. Advanced reasoning, speech, our communal social system, technology, and even the division of labor–all stem from barbecue (in the sense of cooking meat with live fire).

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