Various Scholars have various perspectives on this subject. While many have given various arguments as to why they disagree with the notion of Sri Rama eating meat, I would like to present the perspective of a few traditional Dharmacharyas on the subject who have actually very much accepted this narrative.
Citing From the work 'Ramayana Mimamsa' by Dharma Samrat Karpatri Maharaj.
In the Above Excerpt Sri Karpatri Maharaj has discussed this apparent 'contradiction' in the Ramayana where a certain verses Speak of Sri Rama abstaining from meat but yet others describe him has consuming it. He has then gone on to cite from 'Tilaka' a revered commentary on the Ramayana to reconcile this apparent contradiction where it is stated that the 'mamsa' therein is cooked flesh and that too Bhakṣya māṃsa, hence pure not prohibited one. At the the same time, pure mriga-mamsa comes under vanya Ahaara, so there is no dosha in consuming it. Even killing deer for the sake of Mrigaya-dharma (hunting) isn't taken as adharmic by the commentator.
As a side note, One Should note in the above regard that even Goswami Tulasi Dasa ji has accepted Sri Rama doing Mrigaya (hunting) in his Ramacharitamanasa.
I would also like to quote this commentary by none other than Śrī Govindācārya from Śrī Vaiṣṇav Sampradāya in his "Bhūṣaṇ" vyākhyā on Śrīmad Rāmāyan
तां तथा दर्शयित्वा तु मैथिलीं गिरिनिम्नगाम्। निषसाद गिरिप्रस्थे सीतां मांसेन छन्दयन् ॥ १ ॥ इदं मेध्यमिदं खादु निष्टप्तमिदमग्निना।
एवमास्ते स धर्मात्मा सीतया सह राघवः ॥ २ ॥ इति अयोध्या काण्डे
एवंप्रासङ्गिकमुक्त्वाप्रकृतमनुसरति - तामित्यादिना।गिरिनिम्नगां
गिरिनदीं ।मांसेनछन्दयन् वशीकुर्वन्। “वशाभिप्राययोश्छन्दः " इतिवैजयन्ती
॥ १॥ वशीकरणप्रकारमाह- इदमित्यादिना । इदं मांसं मेध्यं शुद्धं
निर्मलमितियावत् । स्वादु रसवत् । निष्टतं प्रतप्तं ।
[इति श्रीगोविन्दाचार्यः कृतौः भूषण व्याख्यायां]
Even here Śrī Rāmacandra while showing the princess of Mithila Śrīmati Sītā the river(mandākinī) gratified her by saying "Oh dear! look how tender, tasty and soft (caused to the heat of fire) this meat is".
Śrī Govindācārya here says that the meat here not fruit pulp and certainly well cooked flesh and that too Bhakṣya māṃsa, hence pure not prohibited one. Śrī Rāmacandra did it to please her wife as She was fond of it.
Even before this, acharyas while quoting "Na manso raghavo bhunkte" say that he earlier used to have aahar-yogya maansha.
Another important thing is, Govindaraja has actually recognized that few people translate mansha as fruit but pens down that this meaning is not in accordance with the sampradaya.