Historical Studies Journal

Broken Borders, Preserved Kitchens: The Impact of the 1947 Partition on Bengali Foodways and Identity

By: Indira Saha

Food is considered fundamental to the formation and maintenance of group identities. It connects the what to the where — it has been a way of tracing our origin, physically and geographically. According to the American economist Winona LaDuke, “Food for us comes from our relatives, whether they have wings or fins or roots. That is how we consider food. Food has a culture. It has a history, a story. It has relationships.”^[1] Food plays a vital role in preserving memory, family bonds, and a sense of cultural continuity, which makes it vulnerable to disruption during times of upheaval. The Partition of India in 1947 was a pivotal moment of rupture, as it displaced millions and brought about irreversible changes to Bengali culinary traditions. Uprooted from their homes, people were compelled to adapt their food practices to new and unfamiliar environments.

In August 1947, after nearly two hundred years, the British finally left the Indian subcontinent and the country was partitioned into two independent nation-states: Hindu-majority India and Muslim-majority Pakistan. The divide led to one of the greatest migrations in human history, as millions of Muslims reluctantly escaped to West Pakistan (present-day Pakistan) and East Pakistan (present-day Bangladesh). In contrast, millions of Hindus and Sikhs fled towards safe spaces in India where they would be a part of the religious majority to avoid widespread violence and bloodshed.^[2] The Partition did not divide people based on their shared lifestyles, food habits, music, or language. Instead, the plan separated families according to religious identity. Consequently, an estimated two million people lost their lives. Refugees survived those dreadful days and built a new life in the following years with the remnants of their past. Food rituals, traditional recipes, kitchen calendars, and material remains were the only “baggage” they had in their new homes.

Historians writing about the Partition have often focused on political events, leaders, and diplomatic negotiations. Many official records and narratives portrayed the partition as a necessary and inevitable consequence of religious divisions, emphasizing the role of leaders such as Mahatma Gandhi, Jawaharlal Nehru, and Muhammad Ali Jinnah. However, what was missing from these accounts was the lack of focus on the social and cultural consequences of the partition. In the book The Other Side of Silence: Voices from the Partition of India, Urvashi Butalia argues that personal narratives and memories are essential for understanding the actual impact of historical events such as the partition. By focusing on the voices of ordinary people, especially women, children, and marginalized communities, she challenges traditional historical accounts that focus on political leaders and official narratives. She mentions, “the ‘history’ of Partition seemed to lie only in the political developments that had led up to it. These other aspects—what had happened to the millions of people who had to live through this time, what we might call the ‘human dimensions’ of this history—somehow seemed to have a ‘lesser’ status in it.”^[3] Just as Butalia addressed the silences and gaps in historical accounts by challenging dominant partition narratives, similarly, this essay will focus on the human consequences of the partition, primarily emphasizing how the displacement affected the Bengali community and their culinary traditions.

In a New Yorker article, historian William Dalrymple mentioned how the acclaimed Pakistani historian Ayesha Jalal had called partition “the central historical event in twentieth-century South Asia.”^[4] She described the event as “a defining moment that is neither beginning nor end; the partition continues to influence how the peoples and states of postcolonial South Asia envisage their past, present and future.”^[5] This essay argues that the Partition of 1947 did not merely reshape borders; it transformed kitchens. The forced displacement of the Bengali people not only led to a rupture of culinary traditions but also initiated innovation, adaptation, and new methods of preserving identity through food. By exploring Bengali culinary narratives across ancient, medieval, and colonial periods, this essay will demonstrate how food practices evolved in response to migration and loss. It will examine the everyday challenges faced by refugees and how these experiences resulted in the creation of new recipes, routines, and cultural meanings. Finally, we will explore how food continues to serve as a cultural marker, reflecting both the trauma and resilience of the community. By exploring these subjects, this essay aims to confront the silences surrounding the human consequences of partition and emphasise how this historical moment reshaped not just geopolitical boundaries but also individual lives and shared cultural identities.

Culinary Traditions of Bengal

Food reflects our culture, history, and identity. A complex interplay of socio-cultural and geographical factors influences our choices regarding food consumption. This section will discuss how these factors shape community identity and choices in food consumption, highlighting the intricate relationship between food, society, and geography. Cultural norms, traditions, beliefs, and values play a significant role in shaping what people eat. Certain foods are associated with celebrations or rituals in many cultures, and their consumption is deeply rooted in tradition. In Bengal, fish holds particular symbolic value, especially in the context of marriage. Historian Chitrita Banerji reflects on a long-standing custom at Bengali Hindu weddings, where the groom’s family sends ceremonial gifts known as tatto to the bride’s home. Among these offerings, the centerpiece is often a whole rui fish (Bengali carp), chosen as large as the family can afford. Banerji observes that fish in wedding rituals signifies deeper cultural meanings besides being a delicacy, leading her to question whether these traditions have persisted.^[6] Dietary restrictions based on religious beliefs or cultural practices also impact food choices. According to the ancient Indian science of Ayurveda, every fruit, vegetable, and spice has specific qualities which decide when these items can be consumed. According to this system, certain foods are categorized as “hot,” making them ideal for providing warmth to the body during winter. In contrast, vegetables such as eggplant, green papaya, and bitter melon are classified as “cold,” making them suitable for the scorching summers of India.^[7]

Geography, economic conditions, and division of labour also influence community food choices and consumption patterns. Geography is a crucial determinant of food preferences and traditions associated with them. The availability of local ingredients, climate conditions, and agricultural practices impact the types of foods cultivated and consumed in a region. For example, the coastal areas of Bengal have abundant freshwater and sea fish. Therefore, fish is a significant part of the Bengali diet for people in these areas. Moreover, fish are not only considered a source of protein but also a symbol of prosperity and fertility. Families release fish on the doorstep during a housewarming ceremony while entering their new homes and pray for stability and wealth. Income levels, access to resources, and affordability of certain food items also influence what families can purchase and consume. Families in rural Bengal often depend on subsistence farming and smaller fishes found in ponds and creeks. Poor peasants who had no money to spend in the market could simply wander out to the paddy fields during the monsoon and gather handfuls of small fish from the standing water.^[8]

According to Bourdieu, eating certain dishes extends beyond the ingredients consumed. It is intricately linked to the preparation and cooking process, reflecting a deeper understanding of the domestic economy and the division of labor within a household. He provides the example of preparing elaborate casserole dishes that require time and effort. These dishes are associated with traditional gender roles as they involve long hours of cooking and meticulous attention to detail. Bourdieu states, “A taste for elaborate casserole dishes (pot-au-feu, blanquette, daube), which demand a big investment of time and interest, is linked to a traditional conception of woman’s role.”^[9] These tasks reinforce the idea of women being responsible for the nourishment and sustenance of the family through cooking. Similarly, the act of making bori(dried lentil dumplings) is often a communal activity among women in Bengali households. It is a labor-intensive process that requires skill and patience. Women gather to form dal (lentil) paste, shape it into small rounds, and carefully lay them out to dry under the sun. This communal activity serves the purpose of preparing a staple ingredient (dal is a necessary protein in Bengali vegetarian meals) and fosters social bonds among women as they work together in the kitchen. Banerji mentions, “The mark of a gifted bori-maker was in the airiness of the consistency she achieved through whipping the dal paste.”^[10] This process of women making bori in Bengal symbolizes culinary traditions that have been passed down through generations and also highlights the role of women in preserving Bengali cuisine both in the domestic and public spheres. One can appreciate the diversity of Bengali culinary traditions by understanding the influences of cultural norms, traditions, social interactions, economic conditions and geographical factors.

Bengal, located in the eastern part of the Indian subcontinent, is characterised by its diverse geography, rich history, and vibrant cultural life. It is known for its fertile plains, lush river deltas, and the iconic Ganges, Padma, and Brahmaputra rivers that flow through the region. The Sundarbans, the world’s largest mangrove forest, is a unique ecosystem in Bengal, home to varied flora and fauna. Historian Chitrita Banerji described the region as “golden Bengal” due to the abundance of natural vegetation. She mentioned, “Emerald acres of rice; dense groves of bamboo, banana, coconut, and palm; orchards of mango and other fruits; fields bursting with greens and vegetables; and rivers, lakes, ponds, and canals teeming with fish— Bengal seems to have been more than ordinarily favored by nature.”^[11] Historian Willem Van Schendel referred to the Bengal Delta region (present-day West Bengal in India and Bangladesh) as a “frontier zone.” He states, “The history of Bangladesh is a history of frontiers. From the earliest times, the Bengal delta has been a meeting ground of opposites, and it is these encounters, clashes and accommodations that have given Bangladesh its distinct character.”^[12] The Bengal Delta’s strategic position as a gateway between land and water routes, connecting South Asia with Southeast Asia and beyond, has enabled the exchange of goods, ideas, and people across diverse landscapes. This geographical openness has made Bengal a crossroads of civilizations, where different cultures, languages, and traditions have intersected over centuries, creating a dynamic frontier zone.

Bengal’s culinary heritage is connected to its historical past, highlighting a blend of influences from diverse cultures and civilisations. Over the centuries, Bengal has been a hub of cultural exchange, shaped by dynasties such as the Mauryan, Gupta, Pala, and Sena, each contributing to the evolution of Bengali cuisine. Traditional Bengali cuisine is known for its emphasis on fresh produce, aromatic spices, and a harmonious blend of sweet and savoury flavours. Staple ingredients such as rice, fish, lentils, and vegetables form the foundation of Bengali meals in rural and urban areas. Common spices and items used for cooking are Shorshe Tel (Mustard oil), Panch phoron (Five-spice blend), Ghee (Clarified Butter), Holud (Turmeric), Jeera (Cumin), Dhone (Coriander), Shorshe (Mustard seeds), and Radhuni (Wild celery). Furthermore, trade connections with regions such as Southeast Asia and the Middle East introduced new flavors and culinary practices in Bengal, enriching the local cuisine as early as 1346 CE. From early times, the coastal waterways of Bengal served as a meeting point for a diverse range of people, including Southeast Asians, North Indians, Sri Lankans, Chinese, Arabs, Central Asians, Persians, Ethiopians, and Tibetans. This region served as a major hub of exchange with extensive geographical reach. A notable example is the journey of the Moroccan traveler Ibn Battutah, who visited the Bengal Delta in 1346 CE after sailing from the Maldive Islands and passing through Sri Lanka, following the well-established trade routes of the Indian Ocean world.^[13] Therefore, the emphasis on fresh, seasonal ingredients and spices laid the foundation for a distinct Bengali cooking style that continues to influence modern-day dishes.

One of the defining features of Bengali cuisine is its reliance on staple foods like rice, fish, and dal (relatively later), which have been integral to the region’s diet for centuries. As Shiuli Sural states, “Rice emerged as a staple calorie resource around 5,000 years ago, with paddy cultivation coming to Bengal from Southeast Asia.”^[14] The rivers of the region have played a crucial role in shaping the cuisine by bringing seafood, especially freshwater fish such as katla, rohu, and hilsa, into the culinary collection of Bengalis. The phrase “Maache-Bhaate-Bangali,” meaning “fish and rice make a Bengali,” emphasizes the popularity of this classic combination. Dal, or lentils, a staple item in Bengali cuisine today, became popular only after the 15th century. Dals like moong dal, masoor dal, and cholar dal are commonly used in Bengali cooking to add protein and flavor to meals. Historian Suvajit Halder mentions that the earliest Bengali writings from the 11th century, known as the Charyapadas, a collection of mystical poems, references activities like fishing and hunting and lists various food crops such as rice and sugarcane. However, there is no mention of any kind of dal. It isn’t until the 15th century, in texts like the Mangalkavyas, religious narratives centered on local deities of rural Bengal, that different types of dal and preparation methods begin to appear.^[15] Chitrita Banerji mentioned that the abundance of fish in Bengal made dal unnecessary as a source of protein. Moreover, its introduction to Bengali cuisine in the 15th century coincided with the emergence of the Vaishnava Bhakti sect (a branch of Hinduism that promotes vegetarianism).

During the medieval period, Bengal came under the influence of the Delhi Sultanate and later the Mughal Empire, introducing new flavors and ingredients to Bengali cuisine. The Mughals, famous for their opulent and aromatic dishes, contributed to the use of fragrant spices, dried fruits, and meat-based preparations in Bengali cooking. As a result, dishes such as biryani and kebabs were gradually absorbed into Bengali cuisine, reflecting a blend of Mughal and local food traditions. Historian Chitrita Banerji acknowledges this cultural fusion but also advises caution when attributing certain dishes to a single origin. She notes that while biryani is viewed mainly as a dish tied to Muslim culture, ancient Hindu texts written in Sanskrit mention similar rice-based dishes. She also notes that in the 16th century, the terms biryani and pilaf were used interchangeably, making it difficult to pinpoint a single cultural or religious origin. Banerji’s observation reminds us that food traditions are not fixed but are shaped over time by various influences, exchanges, and reinterpretations.^[16]

During the colonial era, the Portuguese, Dutch, and British introduced new-world food items that revolutionized Bengali cuisine. Adopting Western ingredients such as potatoes, chilli peppers, cashews, okra, tomatoes, and bread transformed traditional dishes and led to a new culinary identity. The establishment of bakeries by diverse communities marked a shift towards Western food items becoming an integral part of the Bengali diet, symbolizing a period of culinary exchange and adaptation. According to Halder, several bakeries, such as the Federico Peliti, V.S. Brothers, and Hindu Biscuits, opened up in Calcutta between 1841 and 1887. Bengali cookbooks such as the Pak Pranali, published in 1889 and written by Bipradas Mukhopadhyay, also significantly popularised Western items among educated, “enlightened” middle-class Bengalis. Items such as ham, beef, and beer were embraced by the Young Bengal group (a movement started by Henry Louis Vivian Derozio) as markers of social progress and modernism, reflecting a shift towards a more inclusive and diverse culinary culture in Bengal. Banerji also highlights how culinary diversity shaped Calcutta in the early 1900s, particularly through the presence of Jewish communities. One example she offers is the legendary bakery Nahoum and Sons, founded in 1902, which introduced a variety of pastries, meat-filled patties, and unique breads like challah to the city’s food landscape. These examples reflect how Bengal’s gastronomic realm became increasingly layered, drawing from local and global traditions. Together, they indicate a shift in food habits and more profound changes in perceptions of identity, modernity, and belonging in colonial Bengal. ^[17]

Modern Bengali cuisine reflects the region’s rich culinary history and contemporary influences. While traditional dishes like macher jhol (fish curry) and sandesh (cottage cheese sweet) remain popular, modern Bengali food includes a wide range of delicious items, from street food to fusion dishes. The incorporation of global ingredients, cooking methods, and presentation styles has expanded the culinary landscape of Bengal. The shifts in Bengali culinary traditions over time can be attributed to a combination of historical, cultural, and socio-economic factors. However, the resilience and adaptability of the Bengali community in response to historical transformations and forced migration post-1947 highlight the region’s culinary creativity.

Impact of Displacement and Challenges

The Partition of India in 1947 had a profound impact on the Bengali community, as millions of people were uprooted from their homes (Ghar/desh/দেশ) and forced to migrate to new territories (Baire/bidesh/বিদেশ/). This pivotal moment in the history of the Indian subcontinent led to significant social, cultural, and economic changes. One of the lesser-explored aspects of the partition is its profound impact on culinary traditions on either side of the divide. Butalia points out that written history often overlooks the human experiences of the partition—such as the separation of families, the endurance of cross-border friendships, the ways people coped with trauma, and the resources they relied on to rebuild their lives. The long-term impact of displacement on individuals and the places they ultimately call home seldom receives the attention it deserves in mainstream historical narratives.^[18] The mass displacement of populations redefined food culture in East Bengal (now Bangladesh) and West Bengal (in India), highlighting the resilience and adaptability of communities in the face of adversity.

After the partition, East Bengalis faced challenges as certain food items became unavailable. The unavailability of these items was primarily due to the disruptions caused by political tensions, economic instability, and changes in food supply chains. Certain fruits, vegetables, fish, and other edible items traditionally grown and consumed in both parts of Bengal became less accessible due to the newly drawn borders. East Bengal, particularly in regions like Dhaka, Barisal, Noakhali, and Sylhet, was known for its riverine landscape, which was rich in freshwater fish and turtles. However, the migration of people from East Bengal to West Bengal led to the unavailability of these riverine resources for East Bengalis, who had to leave their homes behind. Fish and other marine resources that were once staples in the Bengali diet became scarce after Partition, as the newly drawn borders disrupted access to key rivers, coastal regions, and traditional fishing grounds, many of which now lay in East Pakistan (present-day Bangladesh). For many refugees who migrated to West Bengal (present-day India), this meant not only losing familiar landscapes but also essential ingredients tied to their culinary identity. As a result, they had to adapt their cooking to new environments with limited resources, often substituting or omitting ingredients that had once been central to everyday meals.

In an interview with the Partition Museum, the creators of Bong Eats, a popular YouTube channel that documents traditional Bengali recipes, reflected on their grandparents’ memories of Dhaka, a riverine region once rich in fish and turtles (kachhim in Bangla). After migrating, they frequently expressed their nostalgia for the diverse and plentiful aquatic life that had played a crucial role in their diet back home.^[19] The Hilsa (Ilish) is one of the most iconic fish in Bengali cuisine, cherished for its subtle flavor. Traditionally sourced from the Padma and Ganges rivers, its availability was affected due to the partition, which disrupted access to key fishing grounds and trade routes. The Bengali attachment to the ilish is a celebration of seasonal abundance and a quiet reminder of what was lost. It evokes memories of joyful family meals but also stands as a subtle reminder of displacement and change in the lives of those who were uprooted by Partition.^[20]

Foraged food was a significant part of Bangal cooking in East Bengal, as limited items, such as cooking oil, salt, sugar, and spices, could be bought from stores. The migration and displacement disrupted the availability of foraged greens, roots, stems, and other natural ingredients essential for traditional East Bengali dishes. Moreover, the scarcity of resources during the partition period, exacerbated by the frequent famines, further contributed to the unavailability of certain food items for East Bengalis. The economic hardships and disruptions in food supply chains made it challenging for people to access essential ingredients for their traditional recipes. The differences in food preferences and culinary traditions between East Bengalis (Bangals) and the local population in West Bengal (Ghotis) also affected the unavailability of certain items. The owners of Bong Eats mentioned, “Bangals ate a lot of foraged vegetables, roots, stems, leaves, vegetable peels, fish offals, carcasses, etc., that people here (Ghotis) disapproved of. A lot of the Ghoti-Bangal humour is nowadays good-natured, but when they arrived 70 years ago, they were scorned for their food choices and what the locals perceived as a general lack of refinement.”^[21] This cultural divide between the Bengali community also influenced the availability and acceptance of specific food items for East Bengalis in their new homes. They longed to go back to their home (desh). Thus, the partition also led to a divide in kitchens, separating families and communities that once shared culinary traditions. The cultural diversity that once existed in undivided Bengal was fractured, with each region adapting its cuisine to reflect a new reality. The loss of traditional recipes and the reluctance of women in households to share their culinary knowledge further contributed to the extinction of traditional dishes. These challenges faced by East Bengalis during the post-partition period disrupted their access to traditional food items. They reshaped their culinary practices and dietary habits as they adapted to a new environment with limited resources.

Culinary Adaptation and Innovation

Post-partition, Bengali cuisine witnessed a period of adaptation and innovation as the refugees sought to recreate familiar flavours in their new surroundings. The migration of people from East Bengal to West Bengal brought about a fusion of culinary styles and ingredients, reflecting the diverse culinary heritage of the Bengal Delta region. For example, refugees from Bangladesh had to adapt to the limited resources available in Calcutta (capital of West Bengal, India), leading to the incorporation of foraged vegetables, roots, stems, and fish offals into their cooking, which the locals did not commonly consume. There were also instances when the Bangals and the Ghotis ridiculed each other for their food choices and eating habits. As the East Bengalis settled in parts of South Calcutta, their bittersweet relationship with the Ghotis increasingly unfolded in the kitchen, symbolising a competition between the culinary specialities of both groups. The Bangals teased the Ghoti women for their liberal use of sugar in dishes, while the Ghotis laughed at the Bangals for the unpleasant odour of Shutki (sun-dried fish) and mocked them because of the extra red chilli in their kasha mangsho (meat) curry.^[22] Many refugees opened restaurants and eateries to introduce their traditional dishes to the local population. This preserved the recipes and enabled the continuation of cooking techniques that might have otherwise been lost. The Swadhin Bharat Hindu Hotel in Kolkata, started by Mangobindo Panda in 1913, is an example of a century-old “pice” hotel (pice borrows from the word ‘paisa’ considered the lowest denomination in Indian currency) where people still go to taste traditional Bengali delicacies.^[23]

Bengali cuisine is a harmonious blend of traditional flavors and contemporary influences. Banerji discusses how modern Bengali food incorporates many dishes, including traditional favourites like fish curry, rice, and sweets, alongside fusion creations and global culinary trends. The availability of diverse ingredients, changing lifestyles, and evolving food preferences have contributed to the diversity seen in modern Bengali cooking. This continuous adaptation not only showcased the resourcefulness of the refugees but also contributed to the evolution of modern-day Bengali cuisine. Moreover, Dutch, Chinese, and French influence in Bengal during the colonial and post-colonial periods also contributed unique elements to the local cuisine. Chinese foods like chowmein, chilli chicken, and soups are extremely popular and available in Kolkata. Still, they have no similarity to the original dish except for the use of soy sauce. These were introduced by Cantonese salesmen in the late 18th century.^[24] This cross-cultural exchange diversified the culinary landscape and enriched the flavors and textures of traditional Bengali dishes.

Incorporating colonial food items and cooking methods demonstrated innovation in Bengali cuisine post-partition. British colonial rule brought ingredients such as potatoes, chilli pepper, and bread to Bengal, significantly altering the region’s traditional cuisine. The establishment of bakeries by lower-caste Hindus, Muslims, and Europeans in the latter half of the 19th century marked a significant shift towards the mass consumption of biscuits and bread, symbolizing the acceptance of Western food items in Bengali society. For example, the Saldanha Bakery in Kolkata, India, was founded in 1930 by a Goan couple, Ubelina Saldanha and her husband, Ignatius, who ran this home-style bakery after learning how to bake cakes and choux pastry from the Portuguese settlers there.^[25] However, such culinary transformations were not without challenges, as orthodox Bengalis viewed these new food items as a Western influence on their culture.

The post-partition era also witnessed the emergence of a new generation of chefs and food enthusiasts who sought to blend tradition with innovation, creating contemporary interpretations of classic Bengali dishes. Bengali cuisine’s evolution from local delights to international delicacies reflects a dynamic process of adaptation and reinvention. It is motivated to preserve its culinary heritage while embracing new culinary trends and influences. Our refrigerators are filled with whole-wheat bread, sausages, pasta, and pizza. However, when we go out for a Bangali bhuribhoj (a feast of Bengali food), we indulge in luchi, begun bhaja, maach er chop, kosha mangsho, and mishti doi. Each year, Calcutta sees the emergence of new restaurants like 6 Ballygunge Place, Babu Culture, Saptapadi, and Bhojohori Manna, all vying to serve authentic Bengali cuisine to their patrons.^[26] Today, Bengali cuisine includes a blend of Ghoti and Bangal items. The culinary landscape has become a melting pot of flavours, textures, and aromas that reflect its people’s resilience and adaptability. For example, Dhakai Biryani combines elements of traditional Calcutta biryani with influences from Dhaka (present-day Bangladesh), creating a unique blend of spices, aromas, and textures that reflect the culinary heritage of both regions. Therefore, through culinary adaptation and innovation, Bengal has not only preserved its culinary heritage but also embraced diversity and change.

Conclusion

Despite the disruptions caused by the Partition, Bengali culinary traditions have shown resilience and continuity. The flavours of home (desh), the aromas of familiar spices, and the textures of their traditional dishes evoke a sense of nostalgia and belonging for Bengalis, connecting them to their roots and cultural identity. Chitrita Banerji emphasizes how Bengalis’ shared food heritage has transcended political boundaries, uniting people through a shared love for food, flavors, and culinary rituals. While the Partition did cause shifts in food practices, it also reinforced the cultural significance of Bengali cuisine as a unifying force that transcends geographical divides.

While living in New England, Banerji turned to cooking traditional Bengali dishes during Durga Puja, a festival (celebrated in late September – early October) deeply rooted in food, ritual, and community, as a way to cope with the homesickness she felt during the fall. She prepared the same festive foods once made in her family home, such as luchis (puffed fried bread), chholar dal (split yellow peas seasoned with ginger and garam masala), aloor dam (potatoes slow-cooked with tamarind and asafoetida), and payesh, a milk-based pudding. Drawing on the Portuguese influence in Bengali sweets, she also made chhana, which she stirred over low heat with sugar until it resembled sandesh, a beloved Bengali dessert.^[27]

Bengal’s culinary traditions are also closely linked to religious and cultural practices. Ritualistic feasts during festivals like Durga Puja (a five-day festival to worship Goddess Durga), Pohela Boishakh (Bengali New Year), and Nabanno (a new harvest festival) mark occasions of communal celebration and gastronomic indulgence. Specialities like macher jhol (fish curry), shorshe ilish (hilsa in mustard sauce), and mishti (sweet) doi (yoghurt) exemplify the diversity and complexity of Bengali cuisine. Today, these delicacies appeal to the Bengali community and people worldwide. Contemporary Bengali cuisine is a cultural bridge connecting people from diverse backgrounds, fostering understanding, appreciation, and respect for different culinary traditions. Sharing a meal transcends language barriers and geographical boundaries, creating moments of joy, camaraderie, and celebration. Today, food festivals displaying Bengali thalis offer both Bangal and Ghoti dishes, such as doi maach (fish curry with yoghurt), mishti pulao (sweet rice), chingri maacher malai curry (prawn curry with coconut milk) and shorshe bata maach (fish in mustard sauce), emphasizing the otherwise seamless harmony between the two communities despite historical, cultural differences. Food continues to serve as a cultural marker that preserves memories, fosters connections and celebrates the diversity of Bengali heritage.

Food is more than just sustenance. It is a form of storytelling, a vessel of memory, and a subtle form of resistance against erasure. The Partition of India may have redrawn maps, but it could not erase the taste of home or the kitchen rituals. Bengali cuisine, influenced by centuries of exchange, migration, and survival, continues to nourish not only the body but also our sense of identity, origin, and the ways we carry these histories forward, one meal at a time.

Notes

1. Winona Laduke, “Seeds of Our Ancestors, Seeds of Life, by Winona LaDuke | DailyGood,” www.dailygood.org, March 4, 2012. ↑

2. S. N. Johnson-Roehr, “Kolkata and Partition: Between Remembering and Forgetting,” JSTOR Daily, August 10, 2022, https://daily.jstor.org/kolkata-and-partition-between-remembering-and-forgetting/. ↑

3. Urvashi Butalia, The Other Side of Silence: Voices from the Partition of India (2000; repr., New Delhi [U.A.] Penguin Books, 2014), 6. ↑

4. William Dalrymple, “The Great Divide,” The New Yorker, June 22, 2015, https://www.newyorker.com/magazine/2015/06/29/the-great-divide-books-dalrymple. ↑

5. William Dalrymple, “The Great Divide,” The New Yorker, June 22, 2015, https://www.newyorker.com/magazine/2015/06/29/the-great-divide-books-dalrymple. ↑

6. Chitrita Banerji, Eating India: An Odyssey into the Food and Culture of the Land of Spices. (New York: Bloomsbury, 2008), 8. ↑

7. Chitrita Banerji, Eating India: An Odyssey into the Food and Culture of the Land of Spices. (New York: Bloomsbury, 2008), 10. ↑

8. Chitrita Banerji, Eating India: An Odyssey into the Food and Culture of the Land of Spices. (New York: Bloomsbury, 2008), 16. ↑

9. Pierre Bourdieu, Distinction: A Social Critique of the Judgement of Taste, trans. Richard Nice (Cambridge, Mass.: Harvard University Press, 1984), 185. ↑

10. Chitrita Banerji, Eating India: An Odyssey into the Food and Culture of the Land of Spices. (New York: Bloomsbury, 2008), 10. ↑

11. Chitrita Banerji, Eating India: An Odyssey into the Food and Culture of the Land of Spices. (New York: Bloomsbury, 2008), 4. ↑

12. Willem van Schendel, A History of Bangladesh (New York: Cambridge University Press, 2009), 24. ↑

13. Willem van Schendel, A History of Bangladesh (New York: Cambridge University Press, 2009), 39. ↑

14. Shiuli Sural, “The Evolution of the Bengali Cuisine: From Local Delights to International Delicacies,” brownhistory.substack.com, April 12, 2022, https://brownhistory.substack.com/p/the-evolution-of-the-bengali-cuisine. ↑

15. Suvajit Halder, “Our Food Their Food: A Historical Overview of the Bengali Platter,” Sahapedia, September 5, 2016, https://www.sahapedia.org/our-food-their-food-historical-overview-of-the-bengali-platter. ↑

16. Chitrita Banerji, Eating India: An Odyssey into the Food and Culture of the Land of Spices. (New York: Bloomsbury, 2008), 107. ↑

17. Chitrita Banerji, Eating India: An Odyssey into the Food and Culture of the Land of Spices. (New York: Bloomsbury, 2008), 224. ↑

18. Urvashi Butalia, The Other Side of Silence: Voices from the Partition of India (2000; repr., New Delhi [U.A.] Penguin Books, 2014), 7. ↑

19. Partition Museum, “#PartitionFoodTales – Part 1,” Partition Museum, September 15, 2020, https://partitionmuseumactivity.wordpress.com/2020/09/15/partitionfoodtales-part-1/. ↑

20. Chitrita Banerji, Eating India: An Odyssey into the Food and Culture of the Land of Spices. (New York: Bloomsbury, 2008), 17. ↑

21. Partition Museum, “#PartitionFoodTales – Part 1,” Partition Museum, September 15, 2020, https://partitionmuseumactivity.wordpress.com/2020/09/15/partitionfoodtales-part-1/. ↑

22. Arunsubhra Pain, “The Great Divide: Tracing How the Bangal-Ghoti Divide Extends to Gastronomic Differences,” 2019, https://onlinejournals-heb.pen-nic.in/cass/admin/freePDF/j1clfc4ketj4kqosq0mf.pdf. ↑

23. Krystelle Dsouza, “Netaji Bose’s Favourite Eatery Has Been Serving Traditional Delicacies for over 100 Years,” The Better India, April 1, 2024, https://www.thebetterindia.com/344968/swadhin-bharat-hindu-pice-hotel-kolkata-bengali-cuisine-netaji-subhas-chandra-bose-history/. ↑

24. Shiuli Sural, “The Evolution of the Bengali Cuisine: From Local Delights to International Delicacies,” brownhistory.substack.com, April 12, 2022, https://brownhistory.substack.com/p/the-evolution-of-the-bengali-cuisine. ↑

25. Christabel D’Gama, “Saldanha Bakery Has Stayed Young for More than 90 Years,” Telegraphindia.com (Telegraph India, December 18, 2021), https://www.telegraphindia.com/my-kolkata/places/from-quiches-and-cakes-to-bread-and-macaroons-how-kolkatas-goan-run-saldanha-bakery-has-stayed-young-for-more-than-90-years/cid/1843856. ↑

26. Nilanjana Debnath, “Reading Tradition in Food: An Interdisciplinary Study of Bengali Food Writing,” Rupkatha Journal on Interdisciplinary Studies in Humanities 13, no. 4 (November 21, 2021), https://doi.org/10.21659/rupkatha.v13n4.11. ↑

27. Chitrita Banerji, Eating India: An Odyssey into the Food and Culture of the Land of Spices. (New York: Bloomsbury, 2008), 260-61. ↑