Food rituals

Today, I was reading an article  by Marin (2010) on ritual architecture in complex hunter-gatherer communities. I was surprised and pleased to find a section on food rituals that basically says food rituals - feasting activities - played a critical role in transegalitarian societies. food rituals typically involve the consumption of special or exotic foods. they often are done in special places and at special times and may also involve ceremonies - dance, music, etc. 

I have coauthored a paper on food rituals (see reference below) and have long thought that food rituals are of particular importance - they are ancient and practiced around the world. This led to me the question of what effect the loss of such rituals has had and whether or not that loss may play a role not only in the weakening of families but in our obesity epidemic.

We know that our ancestors began to ritualize behaviors associated with food procurement, preparation and consumption as far back as 20,000 years ago, around the time that our ancestors began to domesticate plants. It was at that time that they began making ground stone tools (e.g., mortars, pestles and milling stones). They also made pottery vessels that they used to prepare and to share food. The analysis of residues in vessels dating back to the Pleistocene, between 10,000 and 12,000 years ago, in sites located in Japan suggests that these vessels were used for the preparation of marine products and terrestrial foods. By the Neolithic there is evidence that pottery was used to serve food and drinks to larger groups. Further, more attention was being paid to producing a better quality pottery. As Halstead points out, the care and skill lavished on Middle Neolithic pottery "underlines the social importance of hospitality." The use of finer pottery and the serving of food to larger groups also are strong suggestions that they were performing food rituals.

People around the world regularly perform food rituals. Some food rituals are simple - e.g., the evening meal - while others are more complex - e.g., a seder. They are characterized by the fact that they occur in special places (e.g., a dining room, a religious building) and at special times (which can include events like thanksgiving or an evening meal held at a certain time). They also can involve the use of special equipment in the preparation of the food (and remember the preparation was often a highly social event) and the use of special food serving items. Food rituals also include a predictable sequence, with some beginning with a prayer, and among the foods eaten (e.g., salad main course, desert). Finally, good manners are typically required. 

          In regard to obesity, the ritualization of any behavior not only results in the slowing down of the behavior, but food rituals help people restrain their consumption. Food rituals typically last longer and are more highly social than a non-ritualized meal. As Bossard and Boll argue, food rituals provide the mechanism through which important social ties are established and nurtured. Rituals also reinforce family identify, thus giving all family members a sense of belonging. Food rituals are powerful organizers of family life and they serve as strategies that promote the stability of the family in times of stress and change. In Africa, family rituals promote consensus building and assist in resolving conflict and rebuilding broken social relationships. In times of change, including migration, the continuation of family food rituals can help keep families strong.  

In China, family rituals are said to be key to Chinese culture. So important were family rituals that S. W. Williams would claim that family rituals had “an influence in the formation of Chinese character, in upholding good order, promoting industry, and cultivating habits of peace thrift…” In Aboriginal families in Australia, rituals have been found to strengthen family relationships and communication.The family, Demir writes is “the buffer institution in the society. During times of social change, family ensures the smooth functioning of this transformation process in the society. For this reason, the institution of family is of vital importance for every society.”

NOTE: all references provided on request or are listed in the Coe article below. 

Coe, K., Benitez, T., Tasevska, N., et al. (2018). The use of family rituals in eating behaviors in Hispanic mothers. Family and Community Health, 41(1): 28.

Morin, J. (2020). Ritual architecture in prehistoric hunter-gatherer communities: A potential example from Keatley Creek on the Canadian Plateau. American Antiquity, 73(3) 599-625.