from Gastronomica 13:1 (originally published in Gastronomica 4:2)
Food is complicated nourishment that feeds more than the belly. As recent events in Zambia have shown, it has the capacity to make (or break) relationships before even a morsel is raised to lips. Last year Zambian president Levy Patrick Mwanawasa sparked international controversy when he banned genetically modified (GM) foods from entering Zambia, including in the form of famine aid. Since then, contentious debate has ensued that transcends questions regarding the relative virtue of GM foods, both in terms of nutritional safety and geoeconomic prudence. The potency of President Mwanawasa’s words and the strong international, almost exclusively Western, repudiations to his declaration reveal a tenuous relationship between African and Western donor countries over the topics of food aid and food values. What he has shown, in effect, is that food can constitute political poison even when gastronomically edible.
Mwanawasa’s GM food remarks drew—perhaps even courted—criticism from beyond the borders of his midsized south-central African country for his purported insensitivity to the food needs of his own people. Due to the effects of El Niño on the past two growing seasons (2001, 2002), southern Africa has been reported to be a virtual famine zone. Therefore, the posited relationship between food and affected African countries is often discussed as if it were linear and axiomatic: the hungry continent requires food, any food. In this article I discuss the paradox that, on the one hand, debate is encouraged concerning the possible health risks of certain foods for people who can buy it; yet, on the other, donor governments deny the right of choice to those people in countries who receive it at no immediate economic cost. I examine two ideas central to this controversy: one, that the privilege of food choice is present only in prosperous, industrialized countries; and two, that food is conceptualized symbolically, culturally, and ethically in a variety of ways. In sub-Saharan Africa this is no less the case than in Western countries, yet when Africans attempt to exercise choice concerning GM foods they are told: “Beggars can’t be choosers.”1 Such sentiments suggest that Africans are denied the right of free food choice because Western nations, many of which are also aid donors, have already tacitly determined the relationship of food pathways to and for Africa.
The news reports and opinion pieces published in response to President Mwanawasa’s decision have been less refutations of his argument against GM foods than comments on his perceived arrogance and ignorance at denying food to “his own starving people.” While this Western response to African hunger has been seen before, Mwanawasa’s initial declaration, and perhaps even more his stubborn adherence to an anti-GM stance, is rather less orthodox. In order to better analyze Mwanawasa’s political position this article will do what many others have not: it will reserve judgment long enough to examine the social, political, and gastronomic environment in Zambia that helped to generate the president’s antagonistic posture, articulated in one editorial as the choice between “GM or death.”2