Book contents
- Frontmatter
- Dedication
- Contents
- Acknowledgements
- Foreword
- 1 Introduction
- 2 Revising perspectives on neoliberalism, hunger and food insecurity
- 3 Food aid and neoliberalism: an alliance built on shared interests?
- 4 Soup and salvation: realising religion through contemporary food charity
- 5 Whiteness, racism and colourblindness in UK food aid
- 6 Lived neoliberalism: food, poverty and power
- 7 Racial inequality or mutual aid? Food and poverty among Pakistani British and White British women
- 8 Seeds beneath the snow
- Appendix: methodology
- References
- Index
7 - Racial inequality or mutual aid? Food and poverty among Pakistani British and White British women
Published online by Cambridge University Press: 15 September 2022
- Frontmatter
- Dedication
- Contents
- Acknowledgements
- Foreword
- 1 Introduction
- 2 Revising perspectives on neoliberalism, hunger and food insecurity
- 3 Food aid and neoliberalism: an alliance built on shared interests?
- 4 Soup and salvation: realising religion through contemporary food charity
- 5 Whiteness, racism and colourblindness in UK food aid
- 6 Lived neoliberalism: food, poverty and power
- 7 Racial inequality or mutual aid? Food and poverty among Pakistani British and White British women
- 8 Seeds beneath the snow
- Appendix: methodology
- References
- Index
Summary
‘We had times when the bailiffs were knocking on the door. Money was always pretty tight towards the end of the month and it was during this time that food was very short. But even when life was very hard and money short, I wouldn't go to a food bank – because of shame, pride and embarrassment. You don't want people to see you like that. There may be people you know there who will talk.’
SabiraIntroduction: Sabira's story
I met Sabira in 2017. She was separated from her husband and had three young children. She was in her late twenties and had lived in the same area of Bradford all her life. Her parents, to whom she was close, lived nearby. She described her ethnicity as Pakistani and her religion as Islam but, when asked about the influence of her faith on her experience of poverty, she stressed that was, “not to do with Islam. I’m just a bubbly person; I’m optimistic and I know I’ll get through hard times”.
Sabira described several episodes of what may be classed as food insecurity. Her ex-husband controlled their household income and would spend the vast majority it – “I don't know where the money went” – leaving very little for food and other household bills. When there was no money for food, Sabira would make a meal from whatever there was in the cupboards – fairy cakes using margarine, eggs and flour, or scrambled eggs – or she would seek support from her parents, whose assistance was given willingly – “I would always be able to go to my mum’s”. Her mother would provide food and emotional support – although never money – and, occasionally, Sabira would ask her father for financial assistance. While parental support was given freely, Sabira stressed that she would endeavour to “repay the debt”: “I would work really hard; I would clean and cook, it would be nothing to make an extra chapatti – four rather than three. They really appreciated it, they all said afterwards how helpful I was.”
Despite numerous episodes of severe hardship, Sabira had never used a food bank, or any formalised food aid provision, and was adamant that she never would. She didn't know anyone who had been to a food bank.
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- Information
- Hunger, Whiteness and Religion in Neoliberal BritainAn Inequality of Power, pp. 112 - 136Publisher: Bristol University PressPrint publication year: 2022