Taro as the foundation of Pacific food security

For one hundred years (1860s through l960s) regrettably Europeans derided taro as a primitive food that should be replaced by bread and potatoes. Those early Europeans were unfamiliar with the root and tree crops found in the Pacific so considered them part of the “uncivilized culture”. That the root crops grew easily, and thus did not necessitate “hard work” to maintain the crop also added to this image. Early European settlers pushed their own foods, namely bread and potatoes, as the “good foods” that should replace taro etc. Though they were not successful in banishing taro from the diet they left a legacy that taro was inferior as a foodstuff (and likewise the stigma of agricultural labour) (Pollock 1989 for Fiji).

The traditional diet of many Pacific island households relied heavily on the starchy component, such as taro, yams,breadfruit etc. One or two of these formed some 80% of daily intake, with the balance provided by fish, or coconut, or other addition. (This emphasis was and still remains the basis of diets throughout South East Asia. ) Taro is kakana dina – the real food. Eaten together with an accompaniment (I coi), it becomes a meal. Alone it is just a snack. Taro is thusa means of satisfying hunger both physically and mentally. Taro is good food, real food.

Taro leaves, especially the young ones, are a highly valued accompaniment, particularly in Samoa and Tonga. Mixed with coconut cream, or wrapped around some corned beef, they provide both additional nutrients, as well as a strong identity as a Pacific island foodstuff. Palusami as the latter dish is known in Samoa, has increased its value particularly for overseas Samoans, who regard it as a “traditional” dish associated with the homeland (see Appendix for a song reflecting this euphoric value). The availability of taro leaves to wrap foods is also a sign of good husbandry, that the people are using their land to provide for everyone’s needs, the household and the extended family. In this sense the whole taro plant, leaves and corm, is a representation of social relationships, from gift giving to community support.

Taro is a sad example of the implications of the loss of bio-diversity. As a locally grown foodstuff it has the potential to supplement other foods in daily household use. But it needs support from many sectors, both government and private to ensure a ready supply is available at reasonable cost. The taste for it is still there.

The store of local knowledge which supported such a diverse range of tastes of this root, and the agronomic techniques that enabled its provisioning is diminishing rapidly. Growing taro for subsistence or cash is vital to the future security of food supply. It will continue to be eaten alongside rice, but if a household can dig up two or three taro corms for the evening meal, she will save her cash for other expenditures, and the rice will remain for another day.

A healthy lifestyle includes both enjoying the taro produced in the home gardens, as well as the work in planting, weeding and harvesting it. And sharing the delicious food with other members of the community and beyond also gives “added value”.

Restoring the value of taro by maintaining its diversity, supporting local knowledge of its place in culture, including production techniques, will increase the placement of taro at the centre of a healthy lifestyle. With households empowered through their taro culture, we have a firm base for moving towards increasing food security. That old time security can be recaptured to take a new place within the ways of living of the twenty first century...."