Abstract
Aim of this research is to promote the inclusion of traditional Ottoman fruity meat dishes into business. Chefs working in various food establishments in Eskisehir were given training on ...fruity meat dishes for a total of 40 h in 10 training segments. Interviews were conducted, analyzed and evaluated in terms of the themes. The inclusion of fruity meat dishes of Ottoman cuisine in businesses would pose no difficulty at any stage of preliminary preparation, cooking, or budgeting. The inclusion of these dishes in the fast-breaking menu during the Ramadan and making small adjustments in accordance with customer feedback would help include these meals. During this study, the kitchen staff gained insight regarding Ottoman cuisine, they became more adept at implementing fruity meat techniques, and the business managers and owners showed much care and support toward upholding of Ottoman ethnic foods. Recognizing the growing demand for ethnic food, fruity meat dishes of Ottoman cuisine is been brought into businesses.
This article explores the construction of a national and supra-national culinary identity in Slovenia in the decades since its independence from Yugoslavia through the TV chefs Valentina and Luka ...Novak's celebrity cookbooks. As they cook for the nation, they establish the idea of what is to be "Slovene" in post-socialism. Based on an analysis of the spin-off cookbooks from their popular TV series Love through the Stomach broadcast on Slovene television from 2009 to 2014, the paper discusses their complex navigation between various aspects of Slovenia's history, as the chefs distance the cuisine from its Yugoslav past and explicitly reorient its food culture toward Central Europe. In doing this, they reflect and reinforce larger discourse shifts that have been taking place in Slovenia since the 1980s and through which its political and media elites prepared the ground for Slovenia's entry to the EU in 2004, distancing themselves from its "Balkan" neighbors and embracing its European essence. This paper shows how such shifts can be reflected in culinary texts, such as cookbooks, contributing to the understanding of everyday food texts as political texts. The paper also demonstrates the role of the Slovene middle-class elite as culinary trendsetters in the post-socialist period.
The dervish lodge cuisine in the Ottoman lodge structuring has a central importance. The lodge cuisine helped Anatolia turn into a homeland. Travelers took shelter in the lodges in Anatolia. So, ...these buildings were a safe haven for those who travel. Lodge’s kitchens were always open. These kitchens offered a delightful “Sheikh Baba’s Soup” anytime and these kitchens gave peace and serenity to Anatolia. This article analyzes the Ottoman lodge food culture in the context of a manuscript which belongs to an imaret. This manuscript called Majmūʿa al-fawāʾid was written in between 1240-1250 (1825-1835) in Istanbul. This work belongs to the period of Sultan Mahmud II and the Hudāyī Lodge Foundation. Institution Employees and accounting records were disclosed in this manuscript in which the names of kitchenware are mentioned and recipes are found. This work gives detailed information about foods that are cooked in the Hudāyī Lodge Foundation’s imaret kitchen. SUMMARY Eating is thought always to be important and it is considered worthwhile to eat with guests and travelers in Turkish culture. In the process of Islamization, the dining table was accepted “Halil İbrahim’s Table” and this approach has strengthened further the hospitality. Eating with people, preparing the table for the guests, travelers and the needy were regarded as a factor increasing the fertility of the table. In addition, these movements were considered an act of social cooperation and deepen the collective consciousness. Especially the sufis played a dominant role in the process of Islamization in Anatolia and depending on this, they undertook various social and cultural functions that including catering. In this regard, the lodge was seen as a complex and this structure encompasses different units such as imaret or soup kitchen, mosque, tomb, library, dervish cells, public fountains, bakery and bathhouse. Travelers stay in the imaret and supply their needs, they also nurture themselves spiritually as well. Lodges were a safe haven for these travelers and lodge’s kitchens were open every hour of the day with serving the delicious “Father’s Soup.” Therefore, lodges became a representative of peace. These kitchens take reference the advices of the prophet about eating and serving meals. In addition, the effects of the old Turkish culture and of the Yesevī tradition on these kitchens are witnessed. While many documents related to the food culture in Anatolia could remain to us, regarding the life of lodges especially, information about the kitchens is still limited. Ali Eşref Dede’s cookbook, Yemek Risalesi, is one of the works written about the dishes of Ottoman period. This work is very important in relation to the Mevleviyye as well. This manuscript was written in the 19th century by Sheikh Ali Eşref Dede at Edirne. Majmūʿa al-fawāʾid, one of the other important sources that should be included in the Ottoman lodge food literature. This manuscript is registered in the Istanbul Metropolitan Municipality Atatürk Library Muallim Cevdet Yazmaları (number, 224). Two works were written in the same century. In Majmūʿa al-fawāʾid there are some financial and agricultural information concerning to “Hüdâyî Lodge’s Foundation”. This manuscript includes valuable information about accounting records and officers employed in imaret and other institutions. On the other hand, there are various recipes in this manuscript about the imaret meals, also lists of kitchenware and food materials. This record is thirty pages and was written during Mahmud II. period. Majmūʿa al-fawāʾid is related to Aziz Mahmud Hudāyī Lodge that is placed in a high and strategic location in Uskudar that connects Istanbul to Anatolia. This was a complex structure and established in a place of ten thousand square meters. It consisted of imaret, sheikh’s house (haremlik), mosque, tomb, library, dervish cells, bakery and bath. As mentioned above, Majmūʿa al-fawāʾid contains important information about Aziz Mahmud Hudāyī Lodge’s kitchen and recipes. In fact, the manuscript also provides several alternatives to some of the recipes. This record exhibits the structure of the order and the nutritional forms of the Sufis. Thus, to some extent, it is possible to analyze the theoretical and philosophical direction of the order. Because eating in the lodges is not an action just to satisfy a person's stomach. Rather there is a dining ritual in the lodge. In this frame, the importance of the dining table was emphasized in the lodge tradition in the dimension of human education and socialization. In the sense of Sufism, the information about food reveals symbolic and allegorical meanings, sometimes directly or indirectly. Rituals related to food are closely related to the educational process of the dervishes. In this respect, on the sacred journey of dervish it is necessary to eat food permissible in the religion. In this regard, the books about the customs of the order contain considerable information. Giving valuable information about meals Majmūʿa al-fawāʾid contains main course and dessert recipes. It revealed the food habits of the dervishes and the people who were living at that time. The recipes also contain some interesting features applicable in the Turkish kitchen today. In addition, the names of meals and desserts contribute to the richness of the Turkic language. There are soups and salads, meat grills and stew varieties, fish dishes, pastry varieties, dessert varieties, cookies and halvahs. Meals are cooked with butter mainly. Lamb and sheep are preferred in the meals. The use of spices is high. For example, cinnamon is used even when cooking meat and fish. The manuscript seems to have thirty recipes but there are also different cooking methods in the manuscript. Different cooking methods were used together in some meals as frying, boiling and baking. For this reason, the number of recipes in the manuscript increases even more. This article entitled “The Ottoman Dervish Lodge Cuisine and Majmūʿa al-fawāʾid” has been latinized by simplifying the manuscript based on with a single copy. In this article the place and importance of the lodge cuisine in a mystical life has been analyzed in addition to presenting valuable information about the literature that is related to the Anatolian Lodge Cuisine, the Ottoman Cuisine, and recepies cooked in the Ottoman. Furthermore, the work briefly presents some about the lodge because it is related to Aziz Mahmud Hudāyī lodge. Moreover, a dictionary section has been added for understanding the relatively abandoned words in the manuscript. Similarly, measurements and weigh units are briefly given in Majmūʿa al-fawāʾid.
Osmanlı tekke mutfağının, Osmanlı tekke yapılanmasında merkezi bir öneme sahip olduğu görülmektedir. Anadolu tekke mutfağı fethedilen toprakların bir yurt hâline gelebilmesinde de önemli bir rol ...üstlenmiştir. Âyende ve revendeye güvenli bir sığınak olan tekkeler, günün her saati açık mutfaklarından ikram edilen mis gibi "Baba Çorbası" ile Anadolu'da huzurun ve dinginliğin yaşatıldığı yerler olmuştur. Bu makale Osmanlı tekke mutfak kültürünü 1240-1250 (18251835) yılları arasında İstanbul'da kaleme alınmış bir imâret kaydı ekseninde ele almaktadır. Mecmuâ-i Fevâid adlı bu eser, Sultan II. Mahmud devrine ve Hüdâyî Tekkesi Vakfı'na aittir. Mecmuâ-i Fevâid de imârethâne ve diğer kurumlarda çalışan görevliler ve muhasebe kayıtlarının yanında imârette kullanılan mutfak eşyaları ve yemek tarifleri de yer almaktadır. Söz konusu eser o dönemde Hüdâyî Vakfı imâretinde pişirilen yemekler hakkında detaylı bilgi vermektedir.
The aim of this study is to develop an adaptation model for historical dishes, based on examples from both the classical (1501-1844) and late (1844-1923) Ottoman periods. The study includes an ...anecdotal case study model and kitchen practices. In the selection and evaluation process, 1,156 kinds of food and beverages were listed for the classical period and 883 kinds for the late period. These foods and beverages were grouped and evaluated, revealing similarities and differences between the two periods. A total of 63 recipes were standardized, the nutritional values for one serving analyzed, and the rates of daily nutritional requirements evaluated. By this process “a model for adapting historical dishes to the present” was created that could be used in future studies.
The article looks into the curious history and etymology of a famous casserole dish traditionally made with eggplant and chopped meat, or prepared as a cold vegetarian appetizer. Depending on where ...you are in the Mediterranean and Middle-Eastern regions, the dish may pass by the name of musakka or musaqqa'a. However, in places like Morocco, and the Levant and Iran, similar dishes are called brania and borani. This study probes into the challenging issues of what defines this dish and who invented it. By going back to the golden era of the Abbasid cuisine, the musakka emerges as a descendant of numerous comparable dishes known by other names, including maghmouma, buraniyya and buran. Such dishes were to become a staple in Ottoman kitchens, recognizable in their medfune and musakka. Towards the end of the nineteenth century, musakka established itself as the "official" name for a number of variations, all prepared as casseroles arranged in wide shallow pans, which was indeed the essential identifying element that gave the dish its name.
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