Cuisine

ÖZET
Bir toplumda, insanların çevreden etkilenerek geliştirdikleri sosyal yaşayış, gelenek ve göreneklerin arasında o toplumun yeme-içme alışkanlıkları ve uygulama biçimleri önemli bir yer tutmaktadır. Gıda maddelerinin yapımı, saklama ve değerlendirme yöntemleri farklı biçimlerde gelişen geleneksel nitelikler taşımaktadır. Birçok kültürel boyutu bir arada taşıyan bu nitelikler, zamanla değişmekte, endüstriyel üretimlerin gelişmesine bağlı olarak unutulmakta ve kaybedilmektedir.
Bu çalışma ile Eskişehir Seyitgazi ilçesi, İdrisyayla Köyü geleneksel mutfak kültürünün bir ürünü olan “Macın Kaynatma” geleneğinin incelenmesi ve değerlendirilmesi amaçlanmıştır. İdrisyayla Köyü, 19. yüzyıl sonlarında göç dalgalarıyla Eskişehir’e yerleşen Rumeli göçmenlerinin yerleşimidir. Pancar bitkisinin kaynatılarak korunması ve suyu uçurularak  özel kıvamda bir şurup haline getirilmesi, pancar tarımına elverişli İdrisyayla Köyü’nde yaşayan bir kültür olarak günümüze kadar sürdürülmüştür. Yakın çevrede pancar pekmezi veya kendi deyimleriyle “macın”larının şöhreti ile bilinen İdrisyayla Köylüleri, geleneksel yapım yöntemlerini sürdürürken, imece usulüyle yapılan macın kaynatma aşamasında gerçekleştirdikleri şenliklerle kendi kültürlerini yansıtan bir çeşitlilik sunmaktadırlar. İmece usulü üretim, bilgi ve deneyimin paylaşılarak kuşaklararası aktarımını sağlamış, İdrisyayla Macını’nın aranan lezzetini sürdürmesinde etkili olmuştur. 
Çalışmanın materyalini, yöre kültürünü temsil eden kaynak kişilerle yapılan görüşmeler sonunda elde edilen yanıtlar, yerinde gözlem, fotoğrafla belgeleme ve kaynak araştırmaları oluşturmaktadır. Bu doğrultuda nitel araştırma yöntemlerinden “mülakat” ve “panel görüşme yöntemleri”yle görüşmeler gerçekleştirilmiştir. Görüşmelerin ses ve/veya görüntü kayıtları deşifre edilmiş, ardından kodlanarak temalar altında değerlendirilmiştir.
Eskişehir’deki Rumeli göçmenlerinin mutfak kültürünün izlerini taşıyan “Macın Kaynatma” geleneği; sosyal yaşayış, araç gereçler, pancar ekimi, pancarlı yemekler, damak zevki, hazırlama, saklama ve değerlendirme yöntemleri bakımından yöreye özgü farklılıklar sergilemektedir. Önceki kuşaklardan edinilen bilgilerle sürdürülen bu geleneğin unutulmak üzere olması araştırmanın önemini daha da arttırmaktadır.
Anahtar Kelimeler: Mutfak kültürü, mekân, macın, pancar pekmezi, Eskişehir, İdrisyayla

INTRODUCTION
Idrisyayla Village, which the study focused on, is a residential area of Rumelian immigrants coming to Eskisehir with migration waves at the end of the 19th century. With this study, it was aimed that traditional cuisine of the area and effect of this culture to spatial formation would be examined and evaluated.
The tradition of “Beet Brewing, Molasses-Macın Production”, which holds the impacts of cuisine culture of Rumelian immigrants in Idrisyayla, has been preserved as a living culture up to now. Preservation of beet plant by brewing and making it like syrup by boiling its water, social life in Idrisyayla Village, which is very suitable for agriculture, economic status, cuisine culture, preservation and evaluation methods, may vary from region to region. Idrisyayla villagers, known with beet molasses or popularity of their “macın”, provide diversity that reflects their own culture with the festivals occurring brewing “macın” made with co-op while maintaining traditional production methods. Co-op production provided transmission of knowledge and experience to the other generations and it was very influential in preservation of taste of Idrisyayla “macın”. Dietary habit of Eskisehir Idrisyayla Village people coming from old times, Beet Brewing, associated with their customs and traditions, Molasses-”macın” Production rituals are about to be removed from memories as productions to be maintained by several families. The fact that this tradition continuing with the information obtained by previous generations is about to be forgotten increases the importance of the study.
With this study, it was aimed that Eskisehir Seyitgazi district, Idrisyayla Village traditional cuisine culture and the places that are the reflections of this culture would be examined and evaluated. Idrisyayla Village is a residential area of Rumelian immigrants that came to Eskisehir with immigration waves at the end of the 19th century. Idrisyayla Village is an attractive residential area with impressive natural landscape elements and authentic local identity. Idrisyayla Village, with single storey, yard-type houses built from wood, mud or rubble stone suitable for sloping village area, preserved its residence character to a great extent. Social life, economic status, palatal delight, food preservation and evaluation methods in Idrisyayla Village holding the traces of Rumelian immigrant culture in Eskisehir may differ from region to region. Materials of the study are responses obtained at the end of the interviews with the source people representing local culture, observations, documentation with photographs and source researches. In this context, meetings were carried out with “interview” and “panel interview” from qualitative research methods. Sound and/or video records of the interviews were deciphered and then were evaluated under themes by coding.

Emilie Orliange, Francoise Cuisinier, Florence Raillat-Rouet. De bonnes recettes
d'EPI. Cahiers Pedagogiques, 2016, Mettre en oeuvre les EPI, <http://librairie.cahiers-
pedagogiques.com/lang/637-mettre-en-oeuvre-les-epi.html>. <hal-01290517>

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.

Successful development of cuisine as a niche tourism product has been portrayed in various countries in the world. The paper argues that the Karoo provides evidence of a substantial culinary resource base and an established local food identity. This, in turn, can be promoted as a tourism destination by means of culinary mapping. Geographic Information Systems (GIS) tools are used, supported by a culinary database with information compiled from various sources in literature, the internet, lifestyle magazines, recipe books, census data and tourism structures. A proposed culinary route/itinerary synthesizes the data, identifying authentic food experiences as a niche tourism product, based on a regional cuisine.

Aim of this study is twofold; (1) investigating consumers' preference for favorite local food menu composed of regionally known soups, appetizers, main courses and desserts, and (2) understanding the criteria on which the consumers show their trade-off attitudes. Data was collected during the 01-31 May 2015 through a survey composed of 18 menu cards and 154 usable questionnaires were gathered as a consequence. Full profile conjoint analyses were applied as statistical technique in order to analyzing data. Major findings from the empirical study point to the fact that participants confer the highest importance to the main dishes while the least importance is placed on the price. The most favored menu cards reveal that those with 'Adana kebab' are of priority to the consumers. The most favorite menu card is composed of a mixture of Adana and Gaziantep cuisines. This trade-off behavior by the consumers illustrates that the more variety presented in the local menu, the higher the prices that could be charged. Jel Code: L66, L83