Thematic Study on Food Politics in India during Vedic period and 21st century

International Journal of Research in Management ISSN 2249-5908 Available online on http://www.rspublication.com/ijrm/ijrm_index.htm Volume 15 No. 5, 2025 DOI: 10.5281/zenodo.17334480 Original Article ©2025 RS Publication, rspublicationhous[email protected]m 174 Thematic Study on Food Politics in India during Vedic period and 21 st century Dr. K. Pushpam Post Doctorate, Assistant Professor in Sociology School of Law, SRM Institute of Science and Technology, Kattankulathur, Chengalpattu – 603203, Tamil Nadu, India |  +91 76784 41636 | ✉ [email protected] Saran Raj J (Registration No: RA2461502010014) B.A. LL.B (Hons) School of Law, SRM Institute of Science and Technology, Kattankulathur, Chengalpattu – 603203, Tamil Nadu, India |  +91 90805 80190 |✉ [email protected] Pramoth Balaji C (Registration No: RA2461502010010) B.A. LL.B (Hons) School of Law, SRM Institute of Science and Technology, Kattankulathur, Chengalpattu – 603203, Tamil Nadu, India |  +91 90251 98568 |✉ [email protected] ARTICLE INFO ABSTRACT Paper ID: IJRM68E893225D964 Received: 2025-09-12 Published: 2025-10-12 DOI: https://dx.doi.org /10.5281/zenodo.17 334480 Page No: 174-202 India's food politics have changed dramatically between the Vedic era and the twenty first century, mirroring larger social, political, and economic shifts. In the Vedic era (1500–500 BCE), eating customs were closely linked to cultural and religious standards. Access to food was impacted by social stratification, and the Vedas, especially the Rigveda, mention food offerings as essential to rites. There were sacrifice rites and certain cuisines that were only available to the brahminical class, whereas the other castes had few culinary options. Agricultural systems were also established during this time, which had an impact on food distribution and land control. Despite advancements, problems like hunger, malnutrition, and regional disparities still exist, and caste, class, and political power continue to play a role in food politics in India. Globalisation, economic liberalisation, and urbanisation have all contributed to the complexity of food politics in the twenty-first century. The emergence of multinational food corporations, the move to processed foods, and government policies regarding food security like the National Food Security Act have also changed the way food is distributed and accessed. KEY WORDS: Food politics, Vedic period, Rigveda, Varnas system, Government, Public Distribution System, Religion, purity and pollution, Agriculture, Discrimination, Vegetarianism and Non - Vegetarianism, Hygiene, FSSAI, Culture. INTERNATIONAL JOURNAL OF RESEARCH IN MANAGEMENT Available online on http://www.rspublication.com/ijrm/ijrm_index.htm ISSN 2249-5908 Cite This Paper : Dr. K. Pushpam, Pramoth Balaji C and Pramoth balaji (2025). "A thematic study on food politics in India during Vedic Period and 21st century ". INTERNATIONAL JOURNAL OF RESEARCH IN MANAGEMENT (IJRM), vol. 15, no. 5, 2025, pp. 174-202. DOI: https://dx.doi.org/10.5281/zenodo.17334480 International Journal of Research in Management ISSN 2249-5908 Available online on http://www.rspublication.com/ijrm/ijrm_index.htm Volume 15 No. 5, 2025 DOI: 10.5281/zenodo.17334480 Original Article ©2025 RS Publication, rspublicationhous[email protected]m 175 INTRODUCTION Food has been one of the most visible expressions of hierarchy and power in India. Food politics is the politicization of food in all aspects from production, distribution and consumption of food within the country. It encompasses the issues related to the division of food based on the influence of caste and religion, role of agriculture, food sovereignty, Governments role in regulating food safety and nutrition labels during Vedic period and 21 st century in India. The map of Indian cuisine is mosaic of cooking methods, spice palates, and common ingredients that change from state to state and culture to culture. From coconut-rich foods popular in the southern state of Kerala to northern Rajasthan’s famously spicy dishes, regional cuisines in India can vary widely. The production and sale of food is an extremely big business and touches people in all industries and walks of life. Food is not only crucial for day-today survival, but also strongly affects overall health and well-being, as well as the economy and culture of a region or a country. Considering India as vast and diverse population, food politics plays a significant role in shaping public health and social equity. Food production and consumption in India have been the subject of numerous disputes and controversies over the years, including state-by-state meat bans and farmer demonstrations in Punjab and Uttar Pradesh. Islam and Christianity, for example, are frequently associated with meat and non-vegetarian cuisine, which perpetuates the myth that followers of these faiths are incapable of eating vegetarianism and will constantly cook non-vegetarian meals at home. Food implicates matters of production, reproduction, distribution, consumption and the interlinkages between global, national and local scales. Food also incorporates questions of economy, state-society relations, and environment, as well as intimate issues of personal, social, cultural and bodily International Journal of Research in Management ISSN 2249-5908 Available online on http://www.rspublication.com/ijrm/ijrm_index.htm Volume 15 No. 5, 2025 DOI: 10.5281/zenodo.17334480 Original Article ©2025 RS Publication, rspublicationhous[email protected]m 176 status and identity So, food provides a vital lens through which to integrate and address a range of contemporary development challenges. Yet food is also a political matter, with questions of how food systems are constituted, how they change (or do not change), and who gains or loses implicating power relations of many kinds, between diverse actors. The present study consists of politics behind the street food vendors in India which is acting as a booming business, as majority of the population run behind the spot on the streets to grab the food at affordable price. This has created a stress for restaurants and hotels who gets paid by less population for their food. Non -Vegetarian plays a dominant role in street food when compared to vegetarian food. Street food politics in the 21st century has become a significant topic due to the increasing urbanization, globalization, and the evolving nature of food systems and regulations. As street food continues to play an essential role in many cultures, its political dimensions are shaped by several factors, including economics, labor, urban space, health, and sustainability. In the 21st century, these dynamics have been influenced by the changing relationship between informal economies and formal structures, as well as by global trends like gentrification, food security concerns, and environmental sustainability. This analysis of food politics in India across these two periods highlights the changing dynamics of food security, class struggles, and cultural values, illustrating how food continues to be a site of contestation and power. NEED FOR THE STUDY Food politics is crucial due to its complex relationship with the society in terms of cultural, social and governing aspects. India is democratic country where politics play an important role in all aspects of life. As such food is considered as a basic necessity for existence which should also be viewed through the lens politics. Through this study analyses the challenges and nuances of politicization of food in India and how the food is fractionated based International Journal of Research in Management ISSN 2249-5908 Available online on http://www.rspublication.com/ijrm/ijrm_index.htm Volume 15 No. 5, 2025 DOI: 10.5281/zenodo.17334480 Original Article ©2025 RS Publication, rspublicationhous[email protected]m 177 on caste, religion and culture. So, this study is undertaken to analyses how forward the government is to take action to eliminate inequality in particular to food with several initiatives and policies. Objectives of the Study The aim is to explore Food Politics in India during Vedic period and 21 st century:  To understand the divisions of food based on religious and caste factors.  Investigate the political influences shaping Indias food systems.  Exploring the connections between nutrition and public health.  Analyze the effectiveness of Government interventions in ensuring food policies. Related literature  Food politics is a critical topic to analyse the needs of the society and the policies of government, thus several documented sources have been helpful for us while strategizing our research project. This book (FOOD POLITICS” by Robert Paarlberg) is reviewed for understanding the overview of food politics, consumption and future food politics.  “NO MEAT REQUIRED”: The Cultural History and Culinary future for Plant based Eating by Aliciya Kennedy. This book is reviewed for figuring out how to position vegetarian and vegan diets in political perspectives. Other Articles which were reviewed for furthering our research work are:  Caste: “The main character of Indian food” article written by Rajini Kashyap. International Journal of Research in Management ISSN 2249-5908 Available online on http://www.rspublication.com/ijrm/ijrm_index.htm Volume 15 No. 5, 2025 DOI: 10.5281/zenodo.17334480 Original Article ©2025 RS Publication, rspublicationhous[email protected]m 178  “Rousseau and Food” article was written by Kelly Oliver Department of Philosophy, Vanderbilt University, Nashville, TN, USA.  “Plato and Food” article was written by Daniel Silvermintz School of Human Science and Humanities, University of Houston.  What could Food is Political mean? Article written by Aliciy Kennedy. DEFENITION OF THE TERM USED FOR THE STUDY: VEDIC PERIOD: This period begins from 1500600 BCE. The term veda refers to the sacred knowledge which is contained in vedic texts. They are recognized not only as scriptures but also as the source of Indian culture and human civilization. There are four vedas: Rigveda, Samaveda, Yajurveda and Atharvaveda. Here Rig veda is the oldest veda and this veda emancipated the varna system which is categorized on the basis of occupation. 21 st CENTURY: The 21st century is the current century, spanning from January 1, 2001, to December 31, 2100. It is the first century of the 3rd millennium and is characterized by significant technological innovation. FOOD POLITICS: Food politics is the politicization of food in all aspects from production, distribution and consumption of food within the country. The production and sale of food is an extremely big business and touches people in all industries and walks of life. Food is not only crucial for day-to-day survival, but also strongly affects overall health and well-being, as well as the economy and culture of a region or a country. Considering India as vast and diverse population, food politics plays a significant role in shaping public health and social equity. RESEARCH METHODOLOGY The research dwells into exploratory design, which postulates the politicization of food in India specifically during from vedic period to 21 st International Journal of Research in Management ISSN 2249-5908 Available online on http://www.rspublication.com/ijrm/ijrm_index.htm Volume 15 No. 5, 2025 DOI: 10.5281/zenodo.17334480 Original Article ©2025 RS Publication, rspublicationhous[email protected]m 179 century. The explanatory method and the descriptive design in this study highlights the issues relating to caste, religion and community. SOURCE OF DATA : Our work also referring surveys, reports, previous studies and articles. SECONDARY DATA: The study deals with secondary data in view of the fact of its analytical and deductive method in nature. Our work also consists of surveys, reports, previous studies and articles. SCOPE OF THE STUDY 1. Temporal Focus: Vedic Period (c. 1500–500 BCE): The study will explore food-related practices, dietary norms, agricultural policies (if any), socioreligious influences, and the role of food in the caste and class system during the Vedic era. 21st Century (Post-2000 India): The study will focus on current food policies, agricultural reforms, food subsidies, food security, globalization, corporate influence, and debates around GMOs, organic farming, and climate-related impacts. 2. Themes and Areas of Comparison: Policy and Governance: How food was regulated or governed in both eras, including religious texts in the Vedic period versus governmental institutions and laws today. Access and Distribution: Caste-based or class-based access to food historically versus economic and social barriers today. Religious and Cultural Influence: Role of food in rituals, taboos, and religious prescriptions then and now. Agricultural Practices: Techniques, tools, and crops in the Vedic period versus modern mechanized and industrial farming. Food as a Political Tool: Symbolism, power dynamics, and control over food resources in both periods. International Journal of Research in Management ISSN 2249-5908 Available online on http://www.rspublication.com/ijrm/ijrm_index.htm Volume 15 No. 5, 2025 DOI: 10.5281/zenodo.17334480 Original Article ©2025 RS Publication, rspublicationhous[email protected]m 180 3. Sources Used: o Ancient texts like the Vedas, Upanishads, and commentaries for the Vedic period. o Government reports, policy documents, journal articles, media sources, and academic studies for the 21st century. o LIMITATIONS OF THE STUDY 1. Historical Data Gaps: o The Vedic period is reconstructed primarily through religious and philosophical texts, which are interpretive and often symbolic, lacking precise empirical data. o No central administrative records or food policy documents from the Vedic period are available for direct comparison. 2. Interpretation Bias: o Reliance on secondary interpretations of ancient texts may introduce scholarly bias or inconsistency. o Religious texts were not written with political analysis in mind, so drawing parallels to modern food politics involves some speculation. 3. Incommensurability: o The socio-political structures of the Vedic period (tribal or early kingdom) and the modern nation-state are vastly different, making direct comparisons limited in depth. o Concepts like "policy" and "politics" had different meanings or forms in ancient times. International Journal of Research in Management ISSN 2249-5908 Available online on http://www.rspublication.com/ijrm/ijrm_index.htm Volume 15 No. 5, 2025 DOI: 10.5281/zenodo.17334480 Original Article ©2025 RS Publication, rspublicationhous[email protected]m 181 EVOLUTION OF FOOD FROM INDUS VALLEY CIVILISATION TO VEDIC PERIOD The decline of the Indus Valley Civilization was followed by the Vedic period. During this period, the north-western region of the Indian subcontinent was occupied by IndoAryans. Most of the Aryans then were pastoralists. Milk provided for their food and other products like butter and curd. The Vedas have emphasized the connection between spirituality and the choice of food without relinquishing the need for taste and health. Food culture has a vibrant history filled with tasty twists and turns, which is in agreement with the claim that Indian culture can be explored through its foods. In fact, across many cultures, one can historically trace socio-cultural reasons behind culinary choices. Tracing the history of food in India is pivotal to understanding Indian cuisine. Recent research throws light on linguistic similarities of food items consumed across cultures making it slightly easier to connect the finer dots of Indian cuisine from the Vedic era. The Aryans considered food to be a gift from God and a source of strength. In the four Vedas, Rigveda, Samaveda, Yajurveda, and Atharvaveda, there are various mentions of the grains used during those times. Initially, barley was a staple food of most Aryans. Cultivation of other crops such as wheat, sugarcane, and millets followed. Lentils, mainly red, green, and black, were also grown. Later, the Aryans added rice and other cereals to their diet. The structural embodiments of the caste system, a legitimised practice of inequity believed to be inherited through one’s parentage and occupation, engendered a sense of purity in the culinary and consumption habits of people. Brahmins, the upper caste priests, often adhered to vegetarian food habits led by the philosophy of sattva. In contrast, Shudras, the lowest group in the caste ladder, engaged in eating animal meat and other kinds of tamasic habits. The possibility of upper caste politics to portray certain kinds of food habits as International Journal of Research in Management ISSN 2249-5908 Available online on http://www.rspublication.com/ijrm/ijrm_index.htm Volume 15 No. 5, 2025 DOI: 10.5281/zenodo.17334480 Original Article ©2025 RS Publication, rspublicationhous[email protected]m 182 superior to others could be indeed the case. It is possible that the caste system was strengthened with the help of systemic food demonization. Unfortunately, the caste system continues to shape food habits even in present times. SCHEMES AND PROGRAMMES IN INDIA In India, the food sector is regulated and managed through various government departments and organisations at both state and central levels. These departments oversee food safety, quality, production, distribution and policy formulation. The Government entitles related to foods in India include: 1. THE MID DAY MEAL SHEME: IMPLEMENTATION BY FORMER CM. K. KAMARAJ Midday Meal Scheme was first launched in Tamil Nadu, pioneered by the former Chief minister K. Kamaraj in the early 1960s. And now (21 st century) this scheme is still in practice which aims to eliminate hunger among school going children’s and also promote the education. He decided to provide free noon meal to poor children in all primary schools across the state. It is aimed to uplift the children from the most underserved communities in india. This scheme is also to promote education and motivating the school education. Now Free and compulsory education also emphasized by the government. FURTHER INITIATIVES TAKEN BY M.G. R (NUTRITIOUS MEAL PROGRAMME) Education lays the foundation for the development of a society and hunger becomes an impediment to learning. Keeping this vision, the Nutritious Meal Programme was introduced by the then Chief Minister Puratchi Thalaivar Dr. M.G.R. on 01.07.1982. The Nutritious Meal Programme was introduced for the Children in the age groups of 2 to 5 years in anganwadi and 5 to 9 years in primary schools. The scheme was extended to urban areas with effect from 15.09.1982 and further extended to all the children in the age group of 10-15 years from 15.09.1984. International Journal of Research in Management ISSN 2249-5908 Available online on http://www.rspublication.com/ijrm/ijrm_index.htm Volume 15 No. 5, 2025 DOI: 10.5281/zenodo.17334480 Original Article ©2025 RS Publication, rspublicationhous[email protected]m 189 In Islam, food laws are outlined in the Quran and Hadith. Halal dietary laws govern what is permissible to eat, such as the prohibition of pork and the requirement that meat be slaughtered according to specific guidelines (zabiha). Alcohol is also forbidden in Islamic dietary practices. In Christianity they may have dietary restrictions tied to religious observances, such as fasting periods during Lent or avoiding certain foods like meat on Fridays in some denominations. However, the extent to which dietary restrictions are followed varies widely among different Christian sects. Many Buddhists follow a vegetarian diet due to their commitment to nonviolence (ahimsa) and compassion for all living beings. Some Buddhist traditions, like those practiced in certain parts of Southeast Asia, also emphasize avoiding foods that are considered overly stimulating, such as garlic or onions.  PURITY AND POLLUTION: The concept of “pakka” and “kaccha” food marked the major divisions between upper and lower caste because of their difference in ingredients such as ghee and water. The idea of caste purity sometimes extends to the food one consumed with others. Members of different castes may not share meals due to concerns over contamination or maintaining caste boundaries. Certain foods were also considered "pure" and "impure" based on caste status. Higher castes, particularly Brahmins, may avoid foods that are seen as impure or linked to lower castes, such as meat from animals that are deemed unclean. Lower castes, especially those historically labeled as “untouchables,” have often been restricted to consuming foods that are considered polluted by the higher castes.  POLITICS BEHIND CONSUMING MEAT : International Journal of Research in Management ISSN 2249-5908 Available online on http://www.rspublication.com/ijrm/ijrm_index.htm Volume 15 No. 5, 2025 DOI: 10.5281/zenodo.17334480 Original Article ©2025 RS Publication, rspublicationhous[email protected]m 190 The politics of meat consumption is a complex and often contentious issue, influenced by ethics, economics, culture, environmental concerns, and government policies. Global meat markets are impacted by trade policies, with some nations imposing tariffs or banning imported meat for economic or health reasons. Governments subsidize the production of meat, making it more affordable and accessible. Industrial meat producers frequently receive tax breaks, while small-scale farmers may face competition. Meat consumption is deeply tied to cultural identity, traditions, and religious beliefs and some countries or regions view vegetarianism/veganism as a "Western" or elite concept, creating political and social divides. Religious dietary laws such as halal and kosher are also the factors into meat-related policies and regulations. The cow and vegetarianism : A common misconception in the modern times is that the early Vedic Aryans attributed a sacredness to the cow based on a desire for cow protection, thus giving the religion a symbol that is threatened by anyone who consumes beef. There are several reasons behind the non-consumption of beef by Hindu’s especially brahmins, Brahmins abstaining from beef was in response to a famine. As the most powerful caste, they eased tensions with the starving masses by adopting a partially vegetarian diet. During a period of territorial expansion, in 5 CE, into Southern India, Brahmins travelled with their armies and a small herd of cattle. This was the first time they prohibited cow slaughter for two major reasons. First, they had a lot of land to cover; and second, they established their Brahminical superiority through a rejection of local dietary practice. thereby introducing to southern India to a version of Hinduism where vegetarian Brahmins led the most meritorious, righteous lives. This would give rise to arguably some of the most conservative Brahmin cultures in the present-day Tamil Nadu and Karnataka. Whereas in the North, Brahmins continued to consume beef well into the 18th century. Even requiring it for certain religious rituals. Over the International Journal of Research in Management ISSN 2249-5908 Available online on http://www.rspublication.com/ijrm/ijrm_index.htm Volume 15 No. 5, 2025 DOI: 10.5281/zenodo.17334480 Original Article ©2025 RS Publication, rspublicationhous[email protected]m 191 centuries that followed, this system became an accepted way of life across the country, despite certain Brahmin communities maintaining a diet that included fish, like in Bengal or meat in Kashmir and Kerala. in spite of, all this, beef was consumed by Dalits due to many reasons such as: accessibility, affordability and for health benefits. Pork and beef became part of the Dalit cuisine as it was easily available because the upper castes didn’t consume it. Hindu caste hierarchy puts pure vegetarian Brahmins at the top, non-beef-eating non-vegetarians in the middle and beef-eaters at the absolute bottom. A recent national survey found that over 70 per cent of people that eat beef are from the Scheduled Castes and Scheduled Tribes, 21 per cent are from other backward castes and only 7 per cent belong to upper castes. Further, given that beef is the cheapest protein in India, it is a significant source of nutrition for those unable to afford more expensive meats. Since the caste-system encompasses all aspects of one’s professional, personal and spiritual life this consumption perpetually keeps Dalits who consume beef bound to the bottom of the Hindu system. “Rousseau and Food” article was written by Kelly Oliver, Department of Philosophy, Vanderbilt University, Nashville, TN, USA. Jean Jacques Rousseau, a political philosopher was very concerned with food and diet. He said, a wholesome diet leads to a wholesome character. He gives more importance to a vegetarian diet. He said that “we are what we eat” like savages eat wild animals, that is why they are wild and civilized men eat cultivated grain, that is why they become cultivated. He said that freedom to eat should be given to everyone, but because of the society and state pressures, we are bound to eat what they give us. His main motto was that if we eat good food, we become good people. International Journal of Research in Management ISSN 2249-5908 Available online on http://www.rspublication.com/ijrm/ijrm_index.htm Volume 15 No. 5, 2025 DOI: 10.5281/zenodo.17334480 Original Article ©2025 RS Publication, rspublicationhous[email protected]m 192 ROLE OF AGRICULTURE IN FOOD POLITICS DURING VEDIC PERIOD The vedic civilisation can be catogorized into later and early vedic period. In its earliest stages, Vedic civilization was semi-nomadic, particularly between 1500 BCE—1000 BCE, and relied on a mix of agriculture and pastoral economy to survive. During this period, the primary agricultural crops continued to be wheat varieties and barley. Historians observe that the early Aryan migrants' nomadic lifestyles gave way to a more settled one in the later Vedic period, about roughly 1000 BCE. Even while cattle continued to play a significant role in Vedic culture, a semi-nomadic way of living was insufficient to support an expanding population. As a consequence, Vedic society started to shift from a semi-nomadic lifestyle to a settled one as it grew in size. Families started to establish permanent residences as agriculture gained importance. Agriculture became the main source of income though cattle rearing was prominent during vedic period. This was the main objective why Hindus prohibited slaughtering of cow. The Aryan nomads were meat-eating warriors and herders before they turned farmers. Conversely, today’s popular Hindu discourse idealises an agrarian lifestyle and the vegetarian Brahmin, only makes patronising concessions for the upper castes who eat meat, but not for anybody who eats beef. The vegetarian ideals in India are myopic, as it exalts the cow while literally milking it for all its worth. The hyper consumption and religious postulation of dairy, specifically of ghee and milk, has facilitated the growth of inhumane and problematic dairy and leather industries. It is noble to revere and protect the cow while the animal is dairy cattle. However, killing, skinning, consuming or disposing of the animal are impure acts. International Journal of Research in Management ISSN 2249-5908 Available online on http://www.rspublication.com/ijrm/ijrm_index.htm Volume 15 No. 5, 2025 DOI: 10.5281/zenodo.17334480 Original Article ©2025 RS Publication, rspublicationhous[email protected]m 193 POLITICIZATION OF FOOD IN 21ST CENTURY Despite all measures taken to eliminate caste discrimination, the practice still exists in contemporary society. This is applied to food from production to consumption. Even in the contemporary era there are many sections of people who hesitate to eat food from one’s home who cooks beef. So, such conservative mindset still exists due to sacredness. We would like to dwell upon the initiatives, welfare measures taken up by government and the influence of government in food consumption in 21 st century food politics. GOVERNMENTS INTERVENTIONS IN FOOD POLICY Nation-states became central to food governance through policies, subsidies, and trade agreements. Social movements and ideologies via socialism and capitalism influenced food distribution systems (e.g. Public Distribution system in India). Government came forward with several schemes for children’s enrolling at government schools by providing them nutritious food and the foundation of “AMMA UNAVAGAM” is beneficial for common people. There is also politics behind the food supplied by the government.  Removal of eggs from mid-day meals in school: "To provide healthy food to students across the state, the government of Maharashtra has introduced eggs and bananas and also finalized a new menu," said school education minister Deepak Kesarkar when he announced the decision on November 7, 2023. A month later, the ruling parties' spiritual cells appeared to have suddenly woken up to its perceived ramifications, as Acharya Tushar Bhosale, chief of the BJP spiritual cell, and Akshay Bhosale, chief of the Dharmveer Spiritual Sena, wrote separately to Shinde in opposing the decision. Since all of these groups abstain from eating non-vegetarian food, the school education department's International Journal of Research in Management ISSN 2249-5908 Available online on http://www.rspublication.com/ijrm/ijrm_index.htm Volume 15 No. 5, 2025 DOI: 10.5281/zenodo.17334480 Original Article ©2025 RS Publication, rspublicationhous[email protected]m 194 decision to offer eggs has offended the religious feelings of several Hindu sects, including the Brahmins and Jains, according to Acharya Tushar Bhosale. "If eggs are offered, there's a chance a child from a strictly vegetarian household would inadvertently consume them, harming the family's custom and religious feelings. Other than eggs, the government can provide children with wholesome food in the form of dry fruit, cow milk, and jaggery-peanuts. This happened not only in Maharashtra but also to Gujarat, Haryana, Punjab, Rajasthan and many more due to political influence.  Politics behind Public Distribution System : The politics behind the Public Distribution System (PDS) often revolve around its potential as both a welfare measure and a political tool. PDS, which provides essential commodities like rice, wheat, sugar, and kerosene to the population of below poverty line at subsidized rates, is a critical component of social welfare in many countries, particularly India. Subsidized food distribution through PDS is a key strategy for gaining the support of lowerincome and marginalized groups. Political parties often leverage it to appeal for votes in elections and sometimes announce additional benefits through PDS, such as free rice or enhanced subsidies, as part of their election manifestos. Strong popular mobilizations demanding a “Right to Food” policy in many countries have argued that food-based social assistance was not just a social and economic right, but an entitlement that is essential to “achieving economic democracy, without which political democracy is at best incomplete” INFLUENCE OF GOVERNMENT ON CONSUMPTION OF FOOD The government of the neighboring state of Maharashtra, banned cattle slaughter and beef sales, so as to establish Hindutva ideology. Many lowercaste and non-Hindus was largely affected by this decision because beef is International Journal of Research in Management ISSN 2249-5908 Available online on http://www.rspublication.com/ijrm/ijrm_index.htm Volume 15 No. 5, 2025 DOI: 10.5281/zenodo.17334480 Original Article ©2025 RS Publication, rspublicationhous[email protected]m 195 cheaper than chicken, goat or lamb. It has been said that Indian cuisine is not homogeneous because food habits and eating practices differs because of caste, religions and regional lines. 80 per cent of Indians are non-vegetarians but government enforces the citizens to become vegetarian. Government wants to establish their ideology. Government overlooks the nutritional benefits of nonvegetarian food. In March 2015, the Maharashtra government banned beef, and it affected Dalits and Muslims largely. The government also banned the consumption of meat for eight days during Jain community monasticism. It shows the food politics seen at social, political and economic level. In October 2015, Lal Manohar, Chief Minister of Haryana said that if Muslim wants to live in this state, then they have to abstain from eating beef. But when this issue becomes politicize then he denied this statement as “According to me everyone has a right to eat whatever they like to eat, hence there should be no boundaries”. Politicians should not do their dirty politics on the basic need of the food. In September 2015, the case of Dadri near Ghaziabad was highlighted in which, a man was killed because of consuming cow meat, but it was not true. He was a Muslim who ate only meat but some stranger disseminated false information claiming that he ate beef. The Hindu Brahmins, became rage as the worship cows and ended up in killing them, the actual case wasn’t interrogated. such inhuman behaviour still exists in this 21 st century which portrays the worst social structure. Politicians highlighted this issue, for seeking the attention of the public. With earlier knowledge we know that Shudra category was denied to eat prashad in temples and they were also denied to get proper food. As a result, we could say that the governance and the people is responsible for the miserable condition of food politics in India. International Journal of Research in Management ISSN 2249-5908 Available online on http://www.rspublication.com/ijrm/ijrm_index.htm Volume 15 No. 5, 2025 DOI: 10.5281/zenodo.17334480 Original Article ©2025 RS Publication, rspublicationhous[email protected]m 196 INTERVENTION OF POLITICS IN STREET FOOD Street food is particularly integral to social structure and group interaction for the country which is religiously significant and universally important yet strikingly different between cultures. Indian street food’s wide variation, economic heft, and importance to daily life make it a particularly effective tool for political or religious groups in India to increase their social influence. Street food is more popular in India where majority of the population consume across all age groups. They run behind the aroma of food cart on the street rather preferring to dine in restaurants or hotels. Many Indian families derive their livelihood from selling their own version of a favorite street snack. Street food vendors represent a significant portion of the informal sector of India’s economy, which employs more than ninety percent of the country’s workers. Additionally, street food in India is as diverse as it is ubiquitous. In contemporary era the food cart is being spotted in every corner of the street. Earlier street foods were meant only for poor population due to its affordability without any GST but now majority of the populations go to spot has become food carts which provides delectable and affordable foods. The beggars of India and population below the poverty line survive with the existence of food carts on the street. Thus, the boom of street food business against the restaurants and hotels is much debatable now.  Concept of hygiene in street food : Some people in India also avoid street food stalls in concern of hygiene standards followed by vendors. They feel fearful of sanitation, quality, and surroundings. However, street food stalls usually serve a preponderance of the population in a city. Moreover, street food vendors across India suffer from displacement on a daily basis. They can also suffer from legal sanctions and have depleted constitutional recognition. Additionally, according to Anne Dahmen, a German research scholar and International Journal of Research in Management ISSN 2249-5908 Available online on http://www.rspublication.com/ijrm/ijrm_index.htm Volume 15 No. 5, 2025 DOI: 10.5281/zenodo.17334480 Original Article ©2025 RS Publication, rspublicationhous[email protected]m 197 coordinator for the sustainable Hyderabad Project (SHP), eviction possibilities are high for street vendors because of a lack of awareness about the standard protocols and requirements in following the Food Safety and Standards Act 2006. However, Anne Dahmen also states that the perception and overall situation of street food surrounding uncertainty can be improved by the government by managing the sector better, by regulating the process to be more participatory. This industry has grown and preserved economies in the country. According to a media report, if street food stalls fold permanently, then the high cost to be beared by a customer and effort to find food which has similar value would be difficult. Furthermore, according to Anne Dahmen, if proper training based on legalities, hygiene, and preparation is administered by different authorities through various schemes to various street vendors across India, then the street food industry can be pillars of sustenance for societies. Conclusively, though some people in India avoid street food because of hygiene purposes, it’s role in sustaining and shaping the Indian food economy remains unparalleled. Additionally, though some of the street vendors are at risk of eviction on a daily basis, they are also the lifeblood of freshness and taste in taste buds across different cities in India. Consequently, with the right schemes of training programs provided by the government to street vendors, there can be a possibility for crucial advancement in institutional awareness concerning culinary legalities, acts, and hygiene practices. INITIATIVES TAKEN BY THE GOVERNMENT OF INDIA TO STREET FOOD BUSINESS Governments may impose strict licensing requirements, health inspections, and zoning laws that determine where and how street vendors can International Journal of Research in Management ISSN 2249-5908 Available online on http://www.rspublication.com/ijrm/ijrm_index.htm Volume 15 No. 5, 2025 DOI: 10.5281/zenodo.17334480 Original Article ©2025 RS Publication, rspublicationhous[email protected]m 198 operate. Some policies favour established businesses by making it difficult for street vendors to obtain permits, forcing them to operate illegally or under constant threat of eviction. The Street Vendors (Protection of Livelihood and Regulation of street vending) Act on 1 st May,2014 which is also applicable for street food vendors. It was hailed as a forward-looking legislation that aimed to uplift street vendors by legalising their vending rights However, the legislation has been encountering significant hurdles in its practical execution. Clean Street Food is one of the initiatives taken up by FSSAI under a 360degree approach to Food Safety and Healthy Nutrition. This would involve training and capacity building of the street food vendors and ensure proper regulatory oversight over them under the Food Safety and Standards Act, 2006. Its major objective focus to ensure health, hygiene and safety standard of street food for all consumers, to ensure social and economic upliftment of street vendor community by helping them in improving quality of offerings thereby attracting more customers and to enhance the popularity of Street food by transforming it into a global brand by itself. Role and Contribution of the Public : The public plays a crucial and multifaceted role in the politics and business of street food. As primary consumers, their tastes, preferences, and purchasing power directly shape the demand and diversity of street food offerings. Public patronage determines which vendors succeed and how street food cultures evolve in different regions. Beyond consumption, the public also influences street food politics through activism and civic engagement—advocating for hygienic practices, fair regulations, and the protection of street vendors’ rights. In many cities, community support has been instrumental in resisting unjust evictions of vendors and in pushing for inclusive urban policies that recognize street food as a vital part of local economies and cultural heritage. Moreover, through social media and reviews, the public can amplify visibility for vendors, impacting their economic viability and shaping public discourse