The Politics of Jhalmuri: Food, Cultural Identity, and Electoral Performance in West Bengal

Dr. CHUNKU BHUTIA Senior Assistant Professor Department of Political Science Sikkim Government Colle

Introduction

Food, when studied under the political lens transcends its existence from being just a commodity for consumption to that of a significant and delicate tool for defining the nature of politics and its agenda. As mentioned in the research article by Z. Tobias &J. M. Dieterle titled “Identity and Food Choice: You Are What You Eat?” Food can be used to construct and understand one’s own and others identities as well.

Interestingly, food becomes a part of the cultural narratives of every individual because every caste and community have their identified food items for their various rituals and traditions. It is the sharing of such food items that radiates or is perceived as a
“sign of affection or social connection” as discussed in the article byTobias and Dieterle.  An individual’s food choice is indicative of one’s cultural belongingness and also about ‘who we wish to be or at least appear to be.’ Food is seennot just as a part of the social, economic and political conversation but also acts a as tool that strikes conversations between people. Food as such propagates pro-social attitude amongst people.

It is known that in India, food habits are closely associated with caste, class, religion, and regional identity, making food an important medium through which political legitimacy and cultural dominance are negotiated. The relationship between food and politics has become more significant and relevant in the context of contemporary electoral democracies, where symbolic gestures like the political representatives sharing food with a particular caste or class often serves as instruments of political communication and outreach.

At present, the state of West Bengal provides an important site for examining the political symbolism of food. In Bengal, food is not simply associated with taste or consumption; rather, it forms an integral component of regional identity and cultural nationalism. The humble street snack jhalmuri—prepared with puffed rice, mustard oil, onions, spices, and green chillies—has emerged as a potent cultural signifier in Bengal’s political discourse. Political leaders consuming jhalmuri in public spaces sought to communicate familiarity with Bengali culture and establish symbolic proximity with ordinary citizens. The leader of the BJP Shri Narendra Modi was also seen interacting and choosing to buy jhalmuri form a local outlet in Jhargram Assembly Constituency, WestBengal. Jhalmuri as mentioned above is not merely a snack but it is commonly consumed and the puffed rice is an integral part of daily food diet of the Bengali population.The Jhargram Assembly Consitutency had 12 candidates contesting for the seat. Interestingly, BJP candidate Lakshmi Sau defeated Trinamool candidate Mongal Saren with a little above 38000 votes and in the same constituency during the 2021 elections, Birbaha Hansda (TMC candidate) had also won the election with a little above 38000 votes against BJP candidate Sukhamay Satpathy (Jahar).What a co-incidence!

Keeping other factors aside, the “jhalmuri factor” may have exerted a significant emotional and symbolic influence on the electorate in West Bengal. In this context, the act of a senior political leader publicly engaging with a popular local snack culture projected an image of humility, accessibility, and cultural embeddedness, thereby facilitating a sense of identification with ordinary citizens. Food, in this regard, can operate as a powerful instrument of political and social assimilation. In the case of West Bengal, the seemingly modest snack appears to have functioned as a subtle yet effective medium of mass outreach.

Food as Political Symbolism in West Bengal, India

The relationship between food and social hierarchy has been theorized by the French sociologist Pierre Bourdieu in his concept of cultural capital. According to Bourdieu, taste is socially produced and functions as a mechanism of distinction through which dominant groups reproduce their status and authority. The food consumption patterns are not random choices based on one’s mood or cravings instead they are socially conditioned practices that reinforce class divisions and symbolic powerthat shapes perceptions, meanings, values, and social norms which influences peoples thought processes and behaviour without the use of direct force or coercion.

Within the Indian context, food has historically been shaped by caste hierarchies and notions of ritual purity and pollution. Certain forms of food consumption have been associated with upper-caste, while the food practices of marginalized communities tend to be stigmatized. It is also commonly observed that the urban middle-class have been drawn more towards cosmopolitan and international cuisineswhereas indigenous and rural food cultures are not much preferred. Within such a realm, comes ahead the small yet effective gesture of BJP leader Shri Narendra Modi showcasing his humble food preference over extravagant cuisines. This  act reached out to the people of Jhargram and other parts of West Bengal.A commentary published in The Telegraph in April 2026 observed that when political leaders consume jhalmuri, they attempt to convey the message: “I belong here.”

With the changing trends in Indian politics, the political leaders have begun to recognise the reality that it is not through fear and coercion that the support of the people can be won during elections. The political candidates and leaders are seen involving in showcasing gestures and acts that radiate social solidarity and inclusivity. Infact, in recent years, the Bharatiya Janata Party as an outreach mechanism has encouraged party leaders to share food in the households of the marginalized communities. Similarly, the Indian National Congress also have been seen as visiting Dalit homes where communal dining was presented as an act of social inclusion. Such gestures are aimed at convincing the aam jantathat, the particular political party upholds the values and principles of equality and social inclusion.

In Westbengal, food in generaloften finds itself at the centre stage within the discourse of regional identity.The political significance of food in Bengal intensified during the political contestations between the All India Trinamool Congress (AITC/TMC) and the BJP.  The electoral scenario in West Bengal was based majorly on the issue of identity. The TMC leader Ms. Mamata Banerjee proclaimed that if BJP came out as the majority part in Westbengal, there is bound to be some implications on the food culture, language, cultural practices in the state. She indicated that there would be restrictions on fish, meat and egg consumption. On one side, BJP was attempting to expand its political presence in the state, TMC on the other hand was propagating the insider-outsider debate, wherein the BJP leaders were being tagged asbohiragoto (outsider) lacking organic roots in Bengali society. In response, the BJP political leaders strategically adopted measures like- fish procession, eating fish in public, delivering speeches in Bengali language, making references to Bengali iconic personalities like Rabindranath Tagore, Bose. Such symbolic gestures are designed to establish emotional closeness with Bengali voters and defying the insider-outsider narratives.

The slogan “Khela Hobe” (“The Game Is On”), which gained prominence during the 2021 West Bengal Assembly elections, further reflected the convergence of politics, culture, and popular expression. The slogan symbolized resistance against perceived external political domination and reinforced authentic Bengali identity. Within this framework, food and language became a crucial toolto embody regional authenticity.

Winds of Change in West Bengal: End of a Legacy and the Dawn of a New Era

The political face of TMC and West Bengal for the past 15 years has been Ms. Mamata Banerjee, who personified herself with the authentic Bengali identity. She would adornmodest white cotton saree and communicate majorly in Bengali language. She has been popularly addressed to as “Didi” meaning elder sister. However, such a grassroot image of Ms. Banerjee failed to reach out to the voters of West Bengal in the 2026 general elections. 

Ms. Banerjee founded the All India Trinamool Congress in 1998 after separating from the Congress Party. In the 2011 Assembly elections, she defeated the 34-year-long Left Front government led by the Communist Party of India (Marxist). This electoral victory represented not merely a change in government but also a transformation in Bengal’s political culture. It cannot be denied that under her leadership, the TMC secured overwhelming victories in the 2016 and 2021 Assembly elections, enhancing her reputation in Indian politics.

An interesting pattern in West Bengal politics is that, Suvendu Adhikari was earlier a top leader of the TMC and also a member of the Cabinet under TMC in the year 2016. However, later in December 2020, Adhikari resigned TMC and joined BJP and in the year 2021 he contested from Nandigram constituency against Ms. Banerjee. The former won the election, which was a major setback for TMC as Nandigram was the constituency that shaped and paved the way for Ms. Banerjee as a political leader while she was protesting against the then ruling government’s land acquisition policy in the year 2007.So, the electoral defeat of Ms. Banerjee in Nandigram was an indication of the undercurrents in West Bengal which may be was not considered too serious.In the 2026 election, Suvendu Adhikari won for third time from the same constituency (Nandigram), which is a big blow to Ms. Banerjee’s political party that claimed itself to be the party representing and upholding the true identity of Bengali population.

In the current political context, the Bharatiya Janata Party (BJP) has emerged as the dominant political force in West Bengal, securing 207 out of 294 seats in the 2026 Legislative Assembly elections. Following the swearing-in ceremony held on 9 May 2026 at the Brigade Parade Ground, Suvendu Adhikari assumed office as the Chief Minister, succeeding Mamata Banerjee.

This political transition is expected to usher in significant administrative and policy changes within the state governance framework. The new government is anticipated to introduce a range of policy reforms and strategic interventions that may substantially alter the existing administrative structure and operational mechanisms in West Bengal. Consequently, the evolving governance model over the next five years will provide critical insights into the priorities, intentions, and effectiveness of the newly elected administration.

The long-term political and socio-economic implications of these developments will become more evident over time, particularly in relation to public perception and governance outcomes. Ultimately, the electoral verdict in the 2031 Assembly elections will serve as a decisive indicator of people’s opinions about the new government.

Conclusion

The politics surrounding jhalmuri in West Bengal highlights the broader connection between food, identity, and political expression in contemporary India. Food functions not only as a marker of cultural identity but also as a tool for electoral outreach and symbolic politics. When political leaders publicly consume local food, these acts often serve to communicate a sense of regional belonging. In Bengal, the political use of jhalmuri demonstrates how everyday cultural practices can acquire deeper political meanings during political contestations.

The importance of such performances lies not simply in the act of eating itself, but in the social and political messages these acts convey. Whether these symbolic gestures lead to meaningful social change or is it merely a political gimmick?  In order to be able to coherently answer this, the evolving political landscape of West Bengal is to be closely observed and analyzed.

(Views are personal. Email: chunkubhutia1988@gmail.com)