These and dhabas on city outskirts, where there is less chance of being caught out by a prying neighbour or relative, also attract the more venturesome upper-caste Hindus. It is served in restaurants though street stalls and butchers shops are likely to be restricted to neighbourhoods inhabited by meat-eating communities. Unlike alcohol, meat is not legally prohibited in the state. It is against this background that Gujarat’s vegetarian/non-vegetarian issue needs to be understood.īecause of the dominant social and cultural ethos, meat-eating in Gujarat is a deeply stigmatised activity even as, it has been often pointed out, a large number of the state’s people are meat-eaters. It also marked a new policy among the Bharatiya Janata Party (BJP) and its allies which was to bring varied castes under the common umbrella of Hindutva suffused with the Mahajan culture.Īhmedabad bans non-veg food stalls from public roads
The 1985 violence which metamorphosed from a caste riot into a communal one is seen as a political watershed, marking the decline of the Congress in the state and the rise of other parties. Among other things it cast a genteel veneer over the state even as it became the site of periodic outbursts of brutal caste and communal mass violence in the post-Independence era. The soaring popularity of Swaminarayan, the fastest-growing global Hindu sect with a belief in austerity and non-violence very similar to Jainism, gave it added weight. The dominant Mahajan ethos was strengthened by Gandhi’s values of simplicity, teetotalism and ahimsa. Add to it the blue blooded Rajputs and the Christians.” The 15 percent population of Tribals, 8 percent Dalits, 10 percent Muslims, at least about 20 percent belonging to smaller, lower OBC communities like the Chunvalia Kolis, Chharas, Thakaradas, Wagharis, etc., have all been traditionally non-vegetarians. “ Contrary to general belief (emphasis mine), a majority of the population in Gandhi’s Gujarat are meat-eaters. Non killing and, by extension, vegetarianism is a central motif of this ethos, and how powerfully it defines Gujaratis to themselves and to the external world can be gauged from the fact that anyone asserting that many Gujaratis are actually non-vegetarian feels the need to preface their claim as the sociologist D.L. Important tenets of this pervasive Jain-Vaishnava ethos include teetotalism, thrift, prudence and Jeevadaya (non-killing).
The Mahajan culture is an upper-caste elite culture which is marked by a Jain-Vaishnava ethos and emphasizes pragmatism and reconciliation, important attributes in a mercantile society. Gujarat is also a state of great homogeneity, united by what has traditionally been called its ‘Mahajan’ culture.
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The Anthropological Survey of India in 1980 in its People of India series found that 70% of Gujarati communities claimed to have migrated from elsewhere, higher than the all-India average of 60%. (Representative image) Food carts selling eggs are also covered by the recent Ahmedabad Municipal Corporation order, which came into effect on November 16, 2021.
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