When Abundance is Too Much
I was in London last week and bought myself a copy of Marion Nestle’s Food Politics (2007), a fantastic account of how America’s powerful food industry shapes the ways in which Americans eat and think about food. She argues that the food industry uses a range of strategies systematically to confuse the public into thinking that the processed offerings produced by Heinz, Unilever, and Kellogg are healthy, sensible things to eat. Of course, every food company does this – from the smallest, most down-homey organic business to the biggest, nastiest multinational – but in the US, the food lobby, which works along the same lines as the tobacco and gun lobbies in Washington DC, influences food policy to such an extent that the state has become complicit in encouraging Americans to eat fatty, sugary foods.
Serendipitously, I also came across this infographic which shows what proportion of their incomes people all over the world spend on food per year. It reveals a very strong correlation between development and food prices: populations of wealthier countries spend a smaller percentage of their wages on food than do those in poorer nations. In Western Europe, for example, the Irish spend the least (7.2%) and the Portuguese the most (15.8%) on food. This rises to 20.3% in Poland – slightly more than South Africa at 19.8%. The populations of middle-income countries – like South Africa, Brazil, Mexico, Turkey – tend to spend between twenty and thirty per cent of their budgets on food. Indonesians (43%), Algerians (43.8%), and Belarusians (43.2%) spend the most – although the map doesn’t include information for most of Africa. And the population which spends the least on food? Americans, at 6.9% of their incomes.
America has such low food prices because of the strength of its food industry. Controlling every aspect of the food chain – from the farms that produce meat and plants for consumption, to the provision of transport and packaging – the size and efficiency of food companies have driven down food prices, resulting in an overabundance of cheap food. In what Harvey Levenstein has dubbed the ‘paradox of plenty’, this variety and cheapness of food has led to less, not more, healthy patterns of consumption: Americans now eat more meat and dairy products than ever before – food which is labour- and resource-intensive to produce and which, until recently, was expensive to buy.
The association of meat and dairy with prosperity has led to concerns about China and India’s increasing consumption of these foods in the context of rising food prices globally. (Myself, I think that rocketing food prices have more to do with the oil price, climate change, and the deregulation of commodity derivatives markets than with greater meat consumption in the East. I wonder to what extent this is part of a ‘blame China’ trend?) But all over the world, experts agree that one way of improving food security is for us to eat less meat and fewer dairy products. As Michael Pollan put it in his food mantra: ‘Eat. Mostly plants. Not too much. Not too little.’
Much of the debate around what we should eat seems to imply a return to healthier, more sustainable eating patterns. While it’s certainly true that populations in the West consume more calories now than they did even thirty or forty years ago, and that eating less meat would be better both for us and the planet, I’m not entirely sure if looking to the past is always helpful. After all, my mongrel collection of ancestors scattered around seventeenth- and eighteenth-century Europe and southern Africa were physically smaller than I am and lived shorter lives partly because their diets were less varied, less plentiful, and, importantly, less protein-filled than mine.
I think we could, though, take a closer look at the menus of the nineteenth and twentieth centuries. If we need to cut down on our consumption of meat and dairy, it’s surprising to read that the teachers and pupils at the Huguenot Seminary in Wellington ate ‘mutton every day’ (as I noted a fortnight ago). The American headmistresses longed for the steak they had grown up eating in New England, but agreed that beef was far too expensive in South Africa. Instead, they ate mutton, the meat of choice in the nineteenth-century Cape Colony: ‘We have roast mutton, mutton chops, mutton cutlets, mutton broth, mutton soup, and mutton frigadelle [sic], that is mutton chopped and mixed with bread crumbs and eggs and baked.’
Although meat-heavy, this was a menu organised around using leftovers: the Seminary bought whole sheep carcasses from the butcher and the school’s cook broke them down herself. She would serve roast mutton on Sunday, and then use up that which wasn’t eaten by transforming it into soup, broth, and rissoles. If needs be, she could supplement their diet with smaller cuts – like cutlets. This was a typical middle-class Victorian practice. Writing about Victorian recipe books, Judith Flanders notes:
Most weekly menu plans listed entirely new dinners only three days a week; the other four were made up of reheated food from previous days. … Mrs Beeton gave numerous recipes for recooking food, usually meat: her Scotch collops were reheated veal in a white sauce; her Indian Fowl was reheated chicken covered with a curry sauce; Monday’s Pudding was made with the remains of Sunday’s plum pudding; not to mention the recipes she gave for endless types of patty, potted meat and minced meat, all of which used cooked meat as their base.
This was both an economical way of ensuring that some meat – usually the sole form of protein – was served during each main meal, as well as relatively healthy: it reduced the amount of meat eaten by each person. Recipe books from the mid-twentieth century have a similar attitude towards menu-planning, providing recipes for ‘made-over meat dishes’.
In a time of plenty when we don’t need to transform last night’s leftovers into tonight’s supper, the idea of ‘made-over’ food may seem a little quaint. But I think that these Victorian menus can help us to rethink how we eat meat. I don’t suggest that we adopt the pattern of roast on Sunday and then reheated meat for the rest of the week (I think this would become pretty boring), but, rather, that we change our thinking about the place of meat in our meals. If we see it as only one component alongside starch and greens, then we’ll eat less of it and more of that which is really good for us. Also, it’s a sensible way of ensuring that even those who can’t afford to buy expensive cuts can include some meat in their cooking. I don’t agree that an entirely meat-free diet will save the planet. If we eat as we should farm – with most land given over to the cultivation of plants and only a small portion devoted to animals – then we’ll adopt a menu that’s as healthy for the planet as it is for us.
Texts quoted here:
S.E. Duff, ‘Head, Heart, and Hand: The Huguenot Seminary and College and the Construction of Middle-Class Afrikaner Femininity, 1873-1910’ (MA thesis, Stellenbosch University, 2006).
Judith Flanders, The Victorian House (London: Harper Perennial, 2003).
Harvey A. Levenstein, ‘The Perils of Abundance: Food, Health, and Morality in American History,’ in Food: A Culinary History from Antiquity to the Present, eds. Jean-Louis Flandrin and Massimo Montanari, English ed. by Albert Sonnenfeld (New York: Columbia University Press, 1999), pp. 516-529.
Marion Nestle, Food Politics: How the Food Industry Influences Nutrition and Health, revised ed. (Berkeley: University of California Press, 2007).
Warren Belasco and Philip Scranton (eds.), Food Nations: Selling Taste in Consumer Societies (New York: Routledge, 2002).
Roger Horowitz, Meat in America: Technology, Taste, Transformation (Baltimore: Johns Hopkins University Press, 2005).
Harvey A. Levenstein, Revolution at the Table: The Transformation of the American Diet (New York: Oxford University Press, 1988).
Michael Pollan, The Omnivore’s Dilemma (London: Bloomsbury, 2006).
Colin Spencer, The Heretic’s Feast: A History of Vegetarianism (Lebanon: University Press of New England, 1996).
Tristram Stuart, The Bloodless Revolution: Radical Vegetarians and the Discovery of India (London: Harper Press, 2006).
Tangerine and Cinnamon by Sarah Duff is licensed under a Creative Commons Attribution-ShareAlike 3.0 Unported License.
The Equitable Redistribution of Rigatoni http://wondermark.com/717/