All influencers will tell you: for bad, for good, it doesn’t matter, the main thing is that we talk about them. For the merguez, culinary star of the demonstrations, the rule is the same: the detractors bark on its absence of precise composition, its fat, its pungency. The procession passes. In the midst of a social movement against the pension reform, its smell perfumes the parades, in the midst of union flags and slogans stretched out at arm’s length on cardboard signs.
Merguez “was the olfactory and gustatory symbol of the occupation of space by popular protest”, said ethnologist Noëlle Gérome about it, in the columns of the newspaper. The world, in 2001. Twenty years later, the phrase is conjugated in the present, as its smell stands out among those of fries, beer, paella and all the “street food” of the demonstration. However, at the time of evoking this piece of meat, everyone passed on the hot potato. The small unions sent us back to the big ones, those who cook it before the processions leave. The big organizations did not have the heart to bring up this subject in the midst of social unrest, for lack of time, and perhaps also for fear of losing credibility.
“Merguez can be very political”
So does merguez play a role in the protest? “It’s emblematic of popular cuisine. Merguez is fatty, we eat it with our fingers, we are not very careful about its composition. And, at the same time, it is a cross-cultural food, which can also contribute to the solidarity funds of the strikers, “clarifies Eric Birlouezsociologist, author of the history of French food, from the Paleolithic to Covid-19. “Merguez can be very political. It’s a bit of a social marker, it can evoke class contempt on the one hand, a way of discrediting the demonstrations, and it also represents militant trade union traditions, “analyzes Emmanuelle Reungatlecturer in political science at the University of Montpellier and member of Cepel (centre for political and social studies).
In April 2019, the rebellious deputy François Ruffin described him as our sausage star derivative “ revolutionary tool while he advocated the return of “yellow vests”, one of whose trademarks was to organize barbecues on roundabouts. “During this movement, there were many early protesters, from the working classes. They took over the roundabouts without having any militant or political capital. We found modes of popular sociability in these places, everyone brought their know-how. In this context, bringing a thermos of coffee or grilling merguez for everyone becomes a political act. The “yellow vests” have enabled everyday skills to become concrete actions. And it is more accessible for certain profiles than a militant general assembly or a classic demonstration, ”continues Emmanuelle Reungat.
The merguez allows to weld the group
And the merguez also plays a social role between defenders of the same cause. “The food is inexpensive, it is accessible to everyone. And that is also part of the conviviality between demonstrators. Its smell is also reminiscent of holidays, aperitifs, ”slips Éric Birlouez.
The conviviality will help to unite the group in the face of the difficulties inherent in mobilization. “This food marks militant sociability. Demonstrating takes time, money, it’s an effort. There must also be other things to counterbalance that, specifies Emmanuelle Reungat. In demonstration, we weave links, we create friendships, and this is also what will allow the fight to continue”.
After the communist soups in the strikes of the Belle Epoque (1900-1914), the popular soups, the merguez elbows to make its place in the processions of the second part of the XXth century. With a winning combo: simplicity, radicality, conviviality, summary in song by Les Muscles in 1990. Beef, lamb, mutton, spices, etc. Like its ingredients, the merguez finally represents quite well what a procession of demonstrators is. We cannot mention the name of each member of the parade, but a simple look is enough to see the unity.