Cultural and Social Theory of Risk

The cultural and social theory of risk posits that perceptions of risk are not formed solely through individual cognitive evaluation but are deeply embedded within social structures, cultural values, and shared norms. Originally developed by Douglas and Wildavsky (1982), this theoretical perspective argues that societies selectively emphasise or downplay certain risks in ways that reinforce prevailing cultural worldviews, social identities, and power relations. Consequently, what is perceived as “risky” or “safe” varies significantly across social groups and cultural contexts.

In agricultural societies with long-standing traditions of food production and consumption, such as Nigeria, cultural beliefs play a crucial role in shaping perceptions of food safety. Food is not merely a nutritional commodity, but a symbolic and cultural artefact closely linked to notions of identity, morality, and purity (Oshatunberu et al, 2023). Locally produced foods are often culturally constructed as “natural,” “fresh,” and trustworthy, particularly when sourced from known farmers or local markets. This cultural framing can reduce perceived risk, even when scientific evidence indicates the presence of pesticide residues or other chemical hazards (Adebayo & Adeoye, 2023).

The cultural theory of risk also emphasises the role of social organisation and group affiliation in shaping risk interpretation (Afolayan & Bankole, 2023). In many Nigerian communities, food safety knowledge is transmitted through informal social networks (such as family members, religious groups, farmer associations, and market communities) rather than through formal scientific or regulatory channels. These networks influence how information about pesticide use, food contamination, or health risks is interpreted and acted upon. For example, repeated consumption of certain foods without immediate adverse effects may normalise risk and reduce concern, thus, reinforcing beliefs that “traditional” foods are inherently safe (Ejimerhomu et al, 2025).

Trust is a central element in the social construction of risk. Cultural theory suggests that individuals are more likely to trust risk information originating from socially embedded and culturally familiar sources than from distant or impersonal institutions (Gbadegesin et al, 2025). In Nigeria, trust in government regulatory agencies responsible for food safety and pesticide control is often low, due to perceived inefficiencies, corruption, or lack of transparency. As a result, official assurances regarding food safety may be discounted, while anecdotal evidence or community narratives are prioritised (Ejimerhomu et al, 2025).

Cultural beliefs about purity and contamination further shape food safety perceptions. Some consumers associate chemical inputs, such as pesticides, with “unnaturalness” or moral contamination, while others perceive their use as a necessary marker of modern and productive agriculture (Onwudiegwu et al, 2025). These competing narratives coexist within Nigerian society and influence consumer behaviour in complex ways. For instance, urban consumers may express concern about pesticide residues yet continue to purchase conventionally grown produce due to convenience, affordability, or lack of alternatives.

The cultural and social theory of risk also highlights the influence of socio-economic position on risk perception. Lower-income households may downplay food safety risks due to economic constraints hereby prioritising food access and affordability over perceived safety concerns (Adebayo & Adeoye, 2023). On the other hand, more educated or economically secure consumers may express heightened concern about pesticide residues and seek out alternative food sources, such as organic or home-grown produce, even when such options are limited or expensive (Oshatunberu et al, 2023).

Media and social discourse act as important mediators within the cultural framework of risk (Sulaiman & Abubakar, 2025). Media reports of pesticide misuse, food contamination, or health crises can amplify public concern, particularly when they resonate with existing cultural anxieties about modern agriculture and chemical exposure. Social media platforms further intensify this process by enabling rapid dissemination of information (accurate or otherwise) within culturally bounded networks, shaping collective interpretations of food safety risks (Abubakar et al, 2024).

In summary, the cultural and social theory of risk provides a vital lens for understanding why public perceptions of pesticide-related food safety risks in Nigeria may diverge from scientific assessments. Perceptions are shaped by deeply rooted cultural beliefs, social trust relationships, economic realities, and shared experiences. Incorporating this theoretical perspective allows the present study to move beyond purely technical risk analysis and to capture the social meanings that consumers attach to pesticide use and food safety. This understanding is essential for designing culturally sensitive risk communication strategies and policy interventions that resonate with diverse social groups.