Food occupies a central place in our culture. It plays a key role in religious/social activities, and is a major marker of the passage of times and seasons. It is a celebration. Food unites people and families and marks one’s acceptance in a home, family, or community. Food is not just an object thrown into the stomach to quench hunger.
Not surprisingly, food varieties mark the peculiarity of ethnic nations and cultures. A tour of food varieties in a nation tells tales of the diversity of peoples in such nations.
Over time and due to cross boundary interactions, certain foods have been adopted across nations. In Nigeria one can find restaurants serving amala, ofe nsala, banga, afang soup and edikangikong virtually anywhere you go to. Internationally you are likely to find Chinese or Indian curry in most countries. And, the idea of an English breakfast is taken for granted. The spread of food and the adoption of some have been spurred by commerce, colonialism and other factors.
Food and humanitarian aid were weaponized during the Biafra-Nigerian war and deeply impacted the diet and wellbeing of the people in the then Eastern Nigeria. I recall seeing that after the war, families ate less nutritious foods and those who were lucky ate more of eba made from cassava, the poor man’s crop. That was clearly attributable to displacement, blockages, destruction of livelihoods and other causes of poverty occasioned by the fratricidal war. Distended bellies were not signs of overeating, but often of kwashiokor.
Knowing that food is the anchor on which our culture is built, we must remind ourselves that for our people agriculture is a way of life, not just a business. Any policy or law that prohibits seed sharing is basically aimed at disrupting solidarity in our communities and replacing our communal power structures with ones built on exploitation, profiteering, poverty and hunger.
Food travels. Tastes are cultivated. Taste buds adjust to what is fashionable. This has birthed the fast or junk food and the related junk culture. Fast foods caught on quickly because humans have become addicted to instant gratification. We want freshly made food but cannot wait for it for 30 minutes at the restaurant. So we all make a quick dash for the “food is ready” shop. To ensure the food is attractive the fast food outlets are brightly coloured, brightly lit and totally surrounded by music so loud your wrist watch warns that staying there for extended periods will lead to permanent hearing impairment. To keep you from pondering the food set before you, there are big screens in every direction offering you soccer, wrestling, music, violent news and war movies. Distracted and deafened we gulp the foods, enjoy the colours and sounds and go away with a load of heavy metals, colourings and other loads in our guts.
When top politicians make a show of eating junk foods, and gulp litres of sugary beverages, they send a powerful but wrong message that obviously deviant junk culture is hip.
Our worries do not end with fast foods. We are equally assailed by the rush of Frankenstein foods produced through genetic engineering. Many of such products are imported without queries into Nigeria. Some of the genetically modified (GM) crops are already in our farms, markets and dining tables. Those approving them swear they are safe for human consumption. We are served doses of insecticide as the GMOs are fabricated to kill certain pests. If junk foods birth junk culture, certainly genetically modified foods will produce transgenic cultures.
The biggest factor pushing these food cultures around the world is geopolitical in nature. Hegemonic control of cultural products go beyond movies and sink their claws into our food systems. Poverty, wars, debt, cultural manipulations open the way for food colonialism to take root. It is a power play arena and requires conscious efforts to halt, overcome and reverse.
Decolonizing our food systems requires that we liberate our tongues and taste buds. It requires that we recover lost varieties. It requires that we reject GMOs. It requires that we preserve and share indigenous seeds and celebrate our foods. It requires that we expose the underlying market forces driving and influencing food system governance solely to their benefit and to the detriment of small holder farmers who feed the world and the attendant environmental and socio-cultural impacts.
We must critically examine the root causes or main drivers of hunger in Nigeria/Africa and resist its weaponisation to entrench a culture that does little or nothing to improve food systems but instead maximise profit for a handful of enterprises.
Who benefits from Hunger? Is hunger solely a question of productivity? Does hunger persist because farmers are not producing enough, even though in climes like Nigeria almost half of food produced goes to waste? How do global market relations and policies affect the rights of local food producers or their power to compete? These are pertinent questions that require deliberate attention and responses if our governments are serious about addressing hunger or food insecurity.
This session of our Sustain-Ability Academy brings to fore these questions amongst others and recommends critical recalibration of our food systems to ensure fairness and justice, resilience and sustain-ability.
Remarks at the Sustain-Ability Academy on Food, Power and the Politics of Hunger hosted by Health of Mother Earth Foundation and the Centre of Politics, University of Port Harcourt on 19 March 2026.
