#green chili pickle

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Tikka Tofu Bowls with Mint Yogurt Sauce (Vegan)

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[Poblano, pueblo, green chili, and red bell for color. The pickling liquid's toasted cumin seed, yet, himself in rehearsal for the next day's combat, and spicebush berries. It's like an American allspice.]

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Amla Pickle | Usirikaya Pachadi

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Amla Pickle | Usirikaya Pachadi

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Amla Pickle with Sesame and Green Chilies

Welcome to Hyderabadi Ruchulu, where we explore the richness of regional Telangana cuisine! Today, we're thrilled to share a delightful recipe that captures the essence of the season—Amla Pickle with Sesame and Green Chilies. This unique pickle is not only a culinary delight but also a perfect accompaniment to steamed rice, making it a must-try dish during the Amla season.

Course: Pickles

Cuisine: Indian

Keyword: Amla pickle, Indian Gooseberry Pickle, Usirikaya Pachadi

Ingredients

1/2 kg Amla

100 grams Sesame Seeds

70-80 grams Green Chilies

50 grams Garlic Cloves

1 1/2 tsp Cumin Seeds

1/2 tsp Fenugreek Seeds

1 tbsp Thin Mustard Seeds

1/2 tsp Mustard Seeds

1/2 tsp Turmeric Powder

50 grams Salt

100-150 grams Oil

Instructions

Start by coarsely grinding the green chilies and 50 grams of garlic cloves.

Steam the Amla for 15-20 minutes, allowing it to become tender and infused with flavor.

While the Amla is steaming, turn your attention to the sesame seeds. Fry 100 grams of sesame seeds until they release their nutty aroma. In a separate pan, heat 1 tsp cumin seeds, 1/2 tsp fenugreek seeds, and 1 tbsp thin mustard seeds until they change color. Add the sesame seeds, fry briefly, and then allow them to cool. Grind the mixture into a fine powder.

In a pan, heat 150-200 grams of sesame seed oil or groundnut oil.

Add the steamed Amla to the pan, cooking it for 1-2 minutes until it absorbs the flavors. Once done, remove the Amla from the oil.

In the same pan, introduce 1/2 tsp mustard seeds, 1/2 tsp cumin seeds, and the coarsely ground green chilies. Fry for a minute, infusing the oil with aromatic spices.

Cut off the stove, then add the coarsely ground garlic cloves to the mixture. Stir well and incorporate salt to taste.

Next, introduce the powdered sesame seeds mixture along with 1/2 tsp turmeric powder. Ensure even mixing to create a harmonious blend of flavors.

Finally, add the previously fried Amla to the mixture. Gently mix, allowing the Amla to absorb the rich, flavorful concoction.

Allow the pickle to rest for a day, allowing the flavors to meld and mature.

Store your Amla Sesame Pickle in an airtight container. The result is a delicious and aromatic pickle that promises to elevate your dining experience. Serve with steamed rice and savor the distinctive taste of this Telangana specialty!

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[ID: First image shows large falafel balls, one pulled apart to show that it is bright green and red on the inside, on a plate alongside green chilis, parsley, and pickled turnips. Second image is an extreme close-up of the inside of a halved falafel ball drizzled with tahina sauce. End ID]

فلافل محشي فلسطيني / Falafel muhashshi falastini (Palestinian stuffed falafel)

Falafel (فَلَافِل) is of contested origin. Various hypotheses hold that it was invented in Egypt any time between the era of the Pharoahs and the late nineteenth century (when the first written references to it appear). In Egypt, it is known as طَعْمِيَّة (ṭa'miyya)—the diminutive of طَعَام "piece of food"—and is made with fava beans. It was probably in Palestine that the dish first came to be made entirely with chickpeas.

The etymology of the word "falafel" is also contested. It is perhaps from the plural of an earlier Arabic word *filfal, from Aramaic 𐡐𐡋𐡐𐡉𐡋 "pilpāl," "small round thing, peppercorn"; or from "مفلفل" "mfelfel," a word meaning "peppered," from "فلفل" "pepper" + participle prefix مُ "mu."

This recipe is for deep-fried chickpea falafel with an onion and sumac حَشْوَة (ḥashua), or filling; falafel are also sometimes stuffed with labna. The spice-, aromatic-, and herb-heavy batter includes additions common to Palestinian recipes—such as dill seeds and green onions—and produces falafel balls with moist, tender interiors and crisp exteriors. The sumac-onion filling is tart and smooth, and the nutty, rich, and bright tahina-based sauce lightens the dish and provides a play of textures.

Falafel with a filling is falafel مُحَشّي (muḥashshi or maḥshshi), from حَشَّى‎ (ḥashshā) "to stuff, to fill." While plain falafel may be eaten alongside sauces, vegetables, and pickles as a meal or a snack, or eaten in flatbread wraps or kmaj bread, stuffed falafel are usually made larger and eaten on their own, not in a wrap or sandwich.

Falafel has gone through varying processes of adoption, recognition, nationalization, claiming, and re-patriation in Zionist settlers' writing. A general arc may be traced from adoption during the Mandate years, to nationalization and claiming in the years following the Nakba until the end of the 20th century, and back to re-Arabization in the 21st. However, settlers disagree with each other about the value and qualities of the dish within any given period.

What is consistent is that falafel maintains a strategic ambiguity: particular qualities thought to belong to "Arabs" may be assigned, revoked, rearranged, and reassigned to it (and to other foodstuffs and cultural products) at will, in accordance with broader trends in politics, economics, and culture, or in service of the particular argument that a settler (or foreign Zionist) wishes to make.

Mandate Palestine, 1920s – early '30s: Secular and collective

While most scholars hold that claims of an ancient origin for falafel are unfounded, it was certainly being eaten in Palestine by the 1920s. Yael Raviv writes that Jewish settlers of the second and third "עליות"‎ ("aliyot," waves of immigration; singular "עליה" "aliya") tended to adopt falafel, and other Palestinian foodstuffs, largely uncritically. They viewed Palestinian Arabs as holding vessels that had preserved Biblical culture unchanged, and that could therefore serve as models for a "new," agriculturally rooted, physically active, masculine Jewry that would leave behind the supposed errors of "old" European Jewishness, including its culinary traditions—though of course the Arab diet would need to be "corrected" and "civilized" before it was wholly suitable for this purpose.

Falafel was further endeared to these "חֲלוּצִים‎" ("halutzim," "pioneers") by its status as a street food. The undesirable "old" European Jewishness was associated with the insularity of the nuclear family and the bourgeois laziness of indoor living. The קִבּוּצים‎ ("Kibbutzim," communal living centers), though they represented only a small minority of settlers, furnished a constrasting ideal of modern, earthy Jewishness: they left food production to non-resident professional cooks, eliding the role of the private, domestic kitchen. Falafel slotted in well with these ascetic ideals: like the archetypal Arabic bread and olive oil eaten by the Jewish farmer in his field, it was hardy, cheap, quick, portable, and unconnected to the indoor kitchen.

The author of a 1929 article in דאר היום ("Doar Hyom," "Today's Mail") shows unrestrained admiration for the "[]מזרחי" ("Oriental") food, writing of his purchase of falafel stuffed in a "פיתה" ("pita") that:

רק בני-ערב, ואחיהם — היהודים הספרדים — רק הם עלולים "להכנת מטעם מפולפל" שכזה, הנעים כל כך לחיך [...].

("Only the Arabs, and their brothers—the Sepherdi Jews—only they are likely to create a delicacy so 'peppered' [a play on the פ-ל-פ-ל (f-l-f-l) word root], one so pleasing to the palate".)

Falafel's strong association with "Arabs" (i.e., Palestinians), however, did blemish the foodstuff in the eyes of some as early as 1930. An article in the English-language Palestine Bulletin told the story of Kamel Ibn Hassan's trial for the murder of a British soldier, lingering on the "Arab" "hashish addicts," "women of the streets," and "concessionaires" who rounded out this lurid glimpse into the "underground life lived by a certain section of Arab Haifa"; it was in this context that Kamel's "'business' of falafel" (scare quotes original) was mentioned.

Mandate Palestine, late 1930s–40s: A popular Oriental dish

In 1933, only three licensed falafel vendors operated in Tel Aviv; but by December 1939, Lilian Cornfeld (columnist for the English-language Palestine Post) could lament that "filafel cakes" were "proclaiming their odoriferous presence from every street corner," no longer "restricted to the seashore and Oriental sections" of the city.

Settlers' attitudes to falafel at this time continued to range from appreciation to fascinated disgust to ambivalence, and references continued to focus on its cheapness and quickness. According to Cornfeld, though the "orgy of summertime eating" of which falafel was the "most popular" representative caused some dietary "damage" to children, and though the "rather messy and dubious looking" food was deep-fried, the chickpeas themselves were still of "great nutritional value": "However much we may object to frying, — if fry you must, this at least is the proper way of doing it."

Cornfeld's article, appearing 10 years after the 1929 reference to falafel in pita quoted above, further specifies how this dish was constructed:

There is first half a pita (Arab loaf), slit open and filled with five filafels, a few fried chips [i.e. French fries] and sometimes even a little salad. The whole is smeared over with Tehina, a local mayonnaise made with sesame oil (emphasis original).

The ethnicity of these early vendors is not explicitly mentioned in these accounts. The Zionist "תוצרת הארץ" "totzeret ha’aretz"; "produce of the land") campaign in the 1930s and 1940s recommended buying only Jewish produce and using only Jewish labor, but it did not achieve unilaterial success, so it is not assured that settlers would not be buying from Palestinian vendors. There were, however, also Mizrahi Jewish vendors in Tel Aviv at this time.

The WW2-era "צֶנַע" ("tzena"; "frugality") period of rationing meat, which was enforced by British mandatory authorities beginning in 1939 and persisting until 1959, may also have contributed to the popularity of falafel during this time—though urban settlers employed various strategies to maintain access to significant amounts of meat.

Israel and elsewhere, 1950s – early 60s: The dawn of de-Arabization

After the Nakba (the ethnic cleansing of broad swathes of Palestine in the creation of the modern state of "Israel"), the task of producing a national Israeli identity and culture tied to the land, and of asserting that Palestinians had no like sense of national identity, acquired new urgency. The claiming of falafel as "the national snack of Israel," the decoupling of the dish from any association with "Arabs" (in settlers' writing of any time period, this means "Palestinians"), and the insistence on associating it with "Israel" and with "Jews," mark this time period in Israeli and U.S.-ian newspaper articles, travelogues, and cookbooks.

During this period, falafel remained popular despite the "reintegrat[ion]" of the nuclear family into the "national project," and the attendant increase in cooking within the familial home. It was still admirably quick, efficient, hardy, and frequently eaten outside. When it was homemade, the dish could be used rhetorically to marry older ideas about embodying a "new" Jewishness and a return to the land through dietary habits, with the recent return to the home kitchen. In 1952, Rachel Yanait Ben-Zvi, the wife of the second President of Israel, wrote to a South African Zionist women's society:

I prefer Oriental dishes and am inclined towards vegetarianism and naturalism, since we are returning to our homeland, going back to our origin, to our climate, our landscape and it is only natural that we liberate ourselves from many of the habits we acquired in the course of our wanderings in many countries, different from our own. [...] Meals at the President's table [...] consist mainly of various kinds of vegetable prepared in the Oriental manner which we like as well as [...] home-made Falafel, and, of course vegetables and fruits of the season.

Out of doors, associations of falafel with low prices, with profusion and excess, and with youth, travelling and vacation (especially to urban locales and the seaside) continue. Falafel as part and parcel of Israeli locales is given new emphasis: a reference to the pervasive smell of frying falafel rounds out the description of a chaotic, crowded, clamorous scene in the compact, winding streets of any old city. Falafel increasingly stands metonymically for Israel, especially in articles written to entice Jewish tourists and settlers: no one is held to have visited Israel unless they have tried real Israeli falafel. A 1958 song ("ולנו יש פלאפל", "And We Have Falafel") avers that:

הַיּוֹם הוּא רַק יוֹרֵד מִן הַמָּטוֹס [...] כְבָר קוֹנֶה פָלָאפֶל וְשׁוֹתֶה גָּזוֹז כִּי זֶה הַמַּאֲכָל הַלְּאֻמִּי שֶׁל יִשְׂרָאֵל

("Today when [a Jew] gets off the plane [to Israel] he immediately has a falafel and drinks gazoz [...] because this is the national dish of Israel"). A 1962 story in Israel Today features a boy visiting Israel responding to the question "Have you learned Hebrew yet?" by asserting "I know what falafel is." Recipes for falafel appear alongside ads for smoked lox and gefilte fish in U.S.-ian Jewish magazines; falafel was served by Zionist student groups in U.S.-ian universities beginning in the 1950s and continuing to now.

These de-Arabization and nationalization processes were possible in part because it was often Mizrahim (West Asian and North African Jews) who introduced Israelis to Palestinian food—especially after 1950, when they began to immigrate to Israel in larger numbers. Even if unfamiliar with specific Palestinian dishes, Mizrahim were at least familiar with many of the ingredients, taste profiles, and cooking methods involved in preparing them. They were also more willing to maintain their familiar foodways as settlers than were Zionist Ashkenazim, who often wanted to distance themselves from European and diaspora Jewish culture.

Despite their longstanding segregation from Israeli Ashkenazim (and the desire of Ashkenazim to create a "new" European Judaism separate from the indolence and ignorance of "Oriental" Jews, including their wayward foodways), Mizrahim were still preferable to Palestinian Arabs as a point of origin for Israel's "national snack." When associated with Mizrahi vendors, falafel could be considered both Oriental and Jewish (note that Sephardim and Mizrahim are unilaterally not considered to be "Arabs" in this writing).

Thus food writing of the 1950s and 60s (and some food writing today) asserts, contrary to settlers' writing of the 1920s and 30s, that falafel had been introduced to Israel by Jewish immigrants from Syria, Yemen, or Morocco, who had been used to eating it in their native countries—this, despite the fact that Yemen and Morocco did not at this time have falafel dishes. Even texts critical of Zionism echoed this narrative. In fact, however, Yemeni vendors had learned to make falafel in Egypt on their way to Palestine and Israel, and probably found falafel already being sold and eaten there when they arrived.Meneley, Anne2007 Like an Extra Virgin. American Anthropologist 109(4):678–687

Meanwhile, "pita" (Palestinian Arabic: خبز الكماج; khubbiz al-kmaj) was undergoing in some quarters a similar process of Israelization; it remained "Arab" in others. In 1956, a Boston-born settler in Haifa wrote for The Jewish Post:

The baking of the pittah loaves is still an Arab monopoly [in Israel], and the food is not available at groceries or bakeries which serve Jewish clientele exclusively. For our Oriental meal to be a success we must have pittah, so the more advance shopping must be done.

This "Arab monopoly" in fact did not extent to an Arab monopoly in discourse: it was a mere four years later that the National Jewish Post and Opinion described "Peeta" as an "Israeli thin bread." Two years after that, the U.S.-published My Jewish Kitchen: The Momales Ta'am Cookbook (co-authored by Zionist writer Shushannah Spector) defined "pitta" as an "Israeli roll."

Despite all this scrubbing work, settlers' attitudes towards falafel in the late 1950s were not wholly positive, and references to the dish as having been "appropriated from the [Palestinian] Arabs" did not disappear. A 1958 article, written by a Boston-born man who had settled in Israel in 1948 and published in U.S.-ian Zionist magazine Midstream, repeats the usual associations of falafel with the "younger set" of visitors from kibbutzim to "urban" locales; it also denigrates it as a “formidably indigestible Arab delicacy concocted from highly spiced legumes rolled into little balls, fried in grease, and then inserted into an underbaked piece of dough, known as a pita.”

Thus settlers were ambivalent about khubbiz as well. If their food writing sometimes refers to pita as "doughy" or "underbaked," it is perhaps because they were purchasing it from stores rather than baking it at home—bakeries sometimes underbake their khubbiz so that it retains more water, since it is sold by weight.

Israel and elsewhere, late 1960s–2010s: Falafel with even fewer Arabs

The sanitization of falafel would be more complete in the 60s and 70s, as falafel was gradually moved out of separate "Oriental dishes" categories and into the main sections of Israeli cookbooks. A widespread return to כַּשְׁרוּת‎ (kashrut; dietary laws) meant that falafel, a פַּרְוֶה (parve) dish—one that contained no meat or dairy—was a convenient addition on occasions when food intersected with nationalist institutions, such as at state dinners and in the mess halls of Israeli military forces.

This, however, still did not prohibit Israelis from displaying ambivalence towards the food. Falafel was more likely to be glorified as a symbol of Jewish Israel in foreign magazines and tourist guides, including in the U.S.A. and Italy, than it was to be praised in Israeli Zionist publications.

Where falafel did maintain an association with Palestinians, it was to assert that their versions of it had been inferior. In 1969, Israeli writer Ruth Bondy opines:

Experience says that if we are to form an affection for a people we should find something admirable about its customs and folklore, its food or girls, its poetry and music. True, we have taken the first steps in this direction [with Palestinians]: we like kebab, hummous, tehina and falafel. The trouble is that these have already become Jewish dishes and are prepared more tastily by every Rumanian restaurateur than by the natives of Nablus.

Opinions about falafel in this case seem to serve as a mirror for political opinions about Palestinians: the same writer had asserted, on the previous page, that the "ideal situation, of course, would be to keep all the territories we are holding today—but without so many Arabs. A few Arabs would even be desirable, for reasons of local color, raising pigs for non-Moslems and serving bread on the Passover, but not in their masses" (trans. Israel L. Taslitt).

Later narratives tended to retrench the Israelization of falafel, often acknowledging that falafel had existed in Palestine prior to Zionist incursion, but holding that Jewish settlers had made significant changes to its preparation that were ultimately responsible for making it into a worldwide favorite. Joan Nathan's 2001 Foods of Israel Today, for example, claimed that, while fava and chickpea falafel had both preëxisted the British Mandate period, Mizrahi settlers caused chickpeas to be the only pulse used in falafel.

Gil Marks, who had echoed this narrative in his 2010 Encyclopedia of Jewish Food, later attributed the success of Palestinian foods to settlers' inventiveness: "Jews didn’t invent falafel. They didn’t invent hummus. They didn’t invent pita. But what they did invent was the sandwich. Putting it all together. And somehow that took off and now I have three hummus restaurants near my house on the Upper West Side.”

Israel and elsewhere, 2000s – 2020s: Re-Arabization; or, "Local color"

Ronald Ranta has identified a trend of "re-Arabizing" Palestinian food in Israeli discourse of the late 2000s and later: cooks, authors, and brands acknowledge a food's origin or identity as "Arab," or occasionally even "Palestinian," and consumers assert that Palestinian and Israeli-Palestinian (i.e., Israeli citizens of Palestinian ancestry) preparations of foods are superior to, or more "authentic" than, Jewish-Israeli ones. Israeli and Israeli-Palestinian brands and restaurants market various foods, including falafel, as "אסלי" ("asli"), from the Arabic "أَصْلِيّ" ("ʔaṣliyy"; "original"), or "בלדי" ("baladi"), from the Arabic "بَلَدِيّ" ("baladiyy"; "native" or "my land").

This dedication to multiculturalism may seem like progress, but Ranta cautions that it can also be analyzed as a new strategy in a consistent pattern of marginalization of the indigenous population: "the Arab-Palestinian other is r­e-colonized and re-imagined only as a resource for tasty food [...] which has been de-politicized[;] whatever is useful and tasty is consumed, adapted and appropriated, while the rest of its culture is marginalized and discarded." This is the "serving bread" and "local color" described by Bondy: "Arabs" are thought of in terms of their usefulness to settlers, and not as equal political participants in the nation. For Ranta, the "re-Arabizing" of Palestinian food thus marks a new era in Israel's "confiden[ce]" in its dominance over the indigenous population.

So this repatriation of Palestinian food is limited insofar as it does not extend to an acknowledgement of Palestinians' political aspirations, or a rejection of the Zionist state. Food, like other indicators and aspects of culture, is a "safe" avenue for engagement with colonized populations even when politics is not.

The acknowledgement of Palestinian identity as an attempt to neutralize political dissent, or perhaps to resolve the contradictions inherent in liberal Zionist identity, can also be seen in scholarship about Israeli food culture. This scholarship tends to focus on narratives about food in the cultural domain, ignoring the material impacts of the settler-colonialist state's control over the production and distribution of food (something that Ranta does as well). Food is said to "cross[] borders" and "transcend[] cultural barriers" without examination of who put the borders there (or where, or why, or how, or when). Disinterest in material realities is cultivated so that anodyne narratives about food as “a bridge” between divides can be pursued.

Raviv, for example, acknowledges that falafel's de-Palestinianization was inspired by anti-Arab sentiment, and that claiming falafel in support of "Jewish nationalism" was a result of "a connection between the people and a common land and history [needing] to be created artificially"; however, after referring euphemistically to the "accelerated" circumstances of Israel's creation, she supports a shared identity for falafel in which it can also be recognized as "Israeli." She concludes that this should not pose a problem for Palestinians, since "falafel was never produced through the labor of a colonized population, nor was Palestinian land appropriated for the purpose of growing chickpeas for its preparation. Thus, falafel is not a tool of oppression."

Palestine and Israel, 1960s – 2020s: Material realities

Yet chickpeas have been grown in Israel for decades, all of them necessarily on appropriated Palestinian land. Experimentation with planting in the arid conditions of the south continues, with the result that today, chickpea is the major pulse crop in the country. An estimated 17,670,000 kilograms of chickpeas were produced in Israel in 2021; at that time, this figure had increased by an average of 3.5% each year since 1966. 73,110 kilograms of that 2021 crop was exported (this even after several years of consecutive decline in chickpea exports following a peak in 2018), representing $945,000 in exports of dried chickpeas alone.

The majority of these chickpeas ($872,000) were exported to the West Bank and Gaza; Palestinians' inability to control their own imports (all of which must pass through Israeli customs, and which are heavily taxed or else completely denied entry), and Israeli settler violence and government expropriation of land, water, and electricity resources (which make agriculture difficult), mean that Palestine functions as a captive market for Israeli exports. Israeli goods are the only ones that enter Palestinian markets freely.

By contrast, Palestinian exports, as well as imports, are subject to taxation by Israel, and only a small minority of imports to Israel come from Palestine ($1.13 million out of $22.4 million of dried chickpeas in 2021).

The 1967 occupation of the West Bank has besides had a demonstrable impact on Palestinians' ability to grow chickpeas for domestic consumption or export in the first place, as data on the changing uses of agricultural land in the area from 1966–2001 allow us to see. Chickpeas, along with wheat, barley, fenugreek, and dura, made up a major part of farmers' crops from 1840 to 1914; but by 2001, the combined area devoted to these field crops was only a third of its 1966 value. The total area given over to chickpeas, lentils and vetch, in particular, shrank from 14,380 hectares in 1966 to 3,950 hectares in 1983.

Part of this decrease in production was due to a shortage of agricultural labor, as Palestinians, newly deprived of land or of the necessary water, capital, and resources to work it—and in defiance of Raviv's assertion that "falafel was never produced through the labor of a colonized population"—sought jobs as day laborers on Israeli fields.

The dearth of water was perhaps especially limiting. Palestinians may not build anything without a permit, which the Israeli military may deny for any, or for no, reason: no Palestinian's request for a permit to dig a well has been approved in the West Bank since 1967. Israel drains aquifiers for its own use and forbids Palestinians to gather rainwater, which the Israeli military claims to own. This lack of water led to land which had previously been used to grow other crops being transitioned into olive tree fields, which do not require as much water or labor to tend.

In Gaza as well, occupation systematically denies Palestinians of food itself, not just narratives about food. The majority of the population in Gaza is food-insecure, as Israel allows only precisely determined (and scant) amounts of food to cross its borders. Gazans rely largely on canned goods, such as chickpeas (often purchased at subsidized rates through food aid programs run by international NGOs), because they do not require scarce water or fuel to prepare—but canned chickpeas cannot be used to prepare a typical deep-fried falafel recipe (the discs would fall apart while frying). There is, besides, a continual shortage of oil (of which only a pre-determined amount of calories are allowed to enter the Strip). Any narrative about Israeli food culture that does not take these and other realities of settler-colonialism into account is less than half complete.

Of course, falafel is far from the only food impacted by this long campaign of starvation, and the strategy is only intensifying: as of December 2023, children are reported to have died by starvation in the besieged Gaza Strip.

Support Palestinian resistance by calling Elbit System’s (Israel’s primary weapons manufacturer) landlord; donating to Palestine Action’s bail fund; buying an e-sim for distribution in Gaza; or donating to help a family leave Gaza.

Equipment:

A meat grinder, or a food processor, or a high-speed or immersion blender, or a mortar and pestle and an enormous store of patience

A pot, for frying

A kitchen thermometer (optional)

Ingredients:

Makes 12 large falafel balls; serves 4 (if eaten on their own).

For the فلافل (falafel):

500g dried chickpeas (1010g once soaked)

1 large onion

4 cloves garlic

1 Tbsp cumin seeds

1 Tbsp coriander seeds

2 tsp dill seeds (عين جرادة; optional)

1 medium green chili pepper (such as a jalapeño), or 1/2 large one (such as a ram's horn / فلفل قرن الغزال)

2 stalks green onion (3 if the stalks are thin) (optional)

Large bunch (50g) parsley, stems on; or half parsley and half cilantro

2 Tbsp sea salt

2 tsp baking soda (optional)

For the حَشوة (filling):

2 large yellow onions, diced

1/4 cup coarsely ground sumac

4 tsp shatta (شطة: red chili paste), optional

Salt, to taste

3 Tbsp olive oil

For the طراطور (tarator):

3 cloves garlic

1/2 tsp table salt

1/4 cup white tahina

Juice of half a lemon (2 Tbsp)

2 Tbsp vegan yoghurt (لبن رائب; optional)

About 1/4 cup water

To make cultured vegan yoghurt, follow my labna recipe with 1 cup, instead of 3/4 cup, of water; skip the straining step.

To fry:

Several cups neutral oil

Untoasted hulled sesame seeds (optional)

Instructions:

1. If using whole spices, lightly toast in a dry skillet over medium heat, then grind with a mortar and pestle or spice mill.

2. Grind chickpeas, onion, garlic, chili, and herbs. Modern Palestinian recipes tend to use powered meat grinders; you could also use a food processor, speed blender, or immersion blender. Some recipes set aside some of the chickpeas, aromatics, and herbs and mince them finely, passing the knife over them several times, then mixing them in with the ground mixture to give the final product some texture. Consult your own preferences.

To mimic the stone-ground texture of traditional falafel, I used a mortar and pestle. I found this to produce a tender, creamy, moist texture on the inside, with the expected crunchy exterior. It took me about two hours to grind a half-batch of this recipe this way, so I don't per se recommend it, but know that it is possible if you don't have any powered tools.

3. Mix in salt, spices, and baking soda and stir thoroughly to combine. Allow to chill in the fridge while you prepare the filling and sauce.

If you do not plan to fry all of the batter right away, only add baking soda to the portion that you will fry immediately. Refrigerate the rest of the batter for up to 2 days, or freeze it for up to 2 months. Add and incorporate baking soda immediately before frying. Frozen batter will need to be thawed before shaping and frying.

For the filling:

1. Heat olive oil in a skillet over medium heat. Fry onion and a pinch of salt for several minutes, until translucent. Remove from heat.

2. Add sumac and stir to combine. Add shatta, if desired, and stir.

For the tarator:

1. Grind garlic and salt in a mortar and pestle (if you don't have one, finely mince and then crush the garlic with the flat of your knife).

2. Add garlic to a bowl along with tahina and whisk. You will notice the mixture growing smoother and thicker as the garlic works as an emulsifier.

3. Gradually add lemon juice and continue whisking until smooth. Add yoghurt, if desired, and whisk again.

4. Add water slowly while whisking until desired consistency is achieved. Taste and adjust salt.

To fry:

1. Heat several inches of oil in a small or medium pot to about 350 °F (175 °C). A piece of batter dropped in the oil should float and immediately form bubbles, but should not sizzle violently. (With a small pot on my gas stove, my heat was at medium-low).

2. Use your hands or a large falafel mold to shape the falafel.

To use a falafel mold: Dip your mold into water. If you choose to cover both sides of the falafel with sesame seeds, first sprinkle sesame seeds into the mold; then apply a flat layer of batter. Add a spoonful of filling into the center, and then cover it with a heaping mound of batter. Using a spoon, scrape from the center to the edge of the mold repeatedly, while rotating the mold, to shape the falafel into a disc with a slightly rounded top. Sprinkle the top with sesame seeds.

To use your hands: wet your hands slightly and take up a small handful of batter. Shape it into a slightly flattened sphere in your palm and form an indentation in the center; fill the indentation with filling. Cover it with more batter, then gently squeeze between both hands to shape. Sprinkle with sesame seeds as desired.

3. Use a slotted spoon or kitchen spider to lower falafel balls into the oil as they are formed. Fry, flipping as necessary, until discs are a uniform brown (keep in mind that they will darken another shade once removed from the oil). Remove onto a wire rack or paper towel.

If the pot you are using is inclined to stick, be sure to scrape the bottom and agitate each falafel disc a couple seconds after dropping it in.

4. Repeat until you run out of batter. Occasionally use a slotted spoon or small sieve to remove any excess sesame seeds from the oil so they do not burn and become acrid.

Serve immediately with sauce, sliced vegetables, and pickles, as desired.

[699charcoalp]

All alone with you

Fanwork about Lincoln and my MC Remus. A lot of grammar problems(because English is not my first language) and ooc, my fault.

Title source: All Alone With You by Egoist.

"Lincoln." someone said in the room. "I am here," Lincoln asked, "Want something?" "Nothing," Lincoln's beloved said, "I just want to know you are still with me." "Alright." And then, Lincoln saw his singer smile and wave at him. Good, again, that smile. Lincoln walks to him and sits down. If someone had acted like that before today, Lincoln might have felt a little bit strange but……the people who did this act were Lincoln's singer, star, and boyfriend. So Lincoln thought everything about the man in front of him seemed…… normal and cute. Immediately after leaving the hospital, Remus checked into Lincoln's house, where he refused all contact with anyone connected to his past (except Lincoln) and just stayed in his room all day. Other than the above, everything is normal. Remus lived in Lincoln's house like a cheerful ghost, he'd scorch the pots when he was cooking, and he'd beg Lincoln to buy a game because it was on sale on his steam wishlist (even though Remus had the money to buy it). It's just that he doesn't make any music anymore, and it's like the days of being the lead singer of a band never happened. A lot of people will say "That is abnormal", but Lincoln is not. For Lincoln, that's just one …… piece in the person of Remus, as a seeing every turn of a kaleidoscope, which is endearing no matter what it looks like. Remus laughs very violently but rarely smiles now. Contrary to when he used to be in the band, Remus used to smile a lot at that time because it was unobtrusive. Remus dreaded every stare. In one of the few interviews he was in the band, he once said: “It's a good thing I'm nearsighted, otherwise I can't have any way of fooling myself that ‘nobody's looking at me’". Lincoln replays this interview again and again and then feels proud because Remus is not afraid of him. Even at that time the members of the band, including Remus himself, knew that Lincoln was Remus's fan (of the intimidating variety). "Did you ever think of calling the police when I used to see you every time? " When the first day of Remus moved into Lincoln's house, Lincoln joked. Remus turns around and looks at him like he heard some unbelievable thing. "No, never, "Remus told him, "Why do I have to? I mean……I know you put a huge attention on me but……" Remus throws the thing that he holding away. His hands gestured idly in the air, trying to find the exact answer in these mysterious gestures, but he finally gave up. "I don't know," Remus spoke frustrated, "Even though from the first time I met you the people around me have said that you are a bit strange ……I still feel you will never hurt me." "You trust me?" "I just believe my heart." Remus shrugged, “Even though a lot of the time it shouts so loud inside me because it's triggering some switch that shouldn't be triggered, it's fine to listen and see what it has to say once in a while, at least I can feel safe. ” When Remus finished, he and Lincoln stared at each other silently for a moment. "Any question?" After this moment, Remus tilted his head slightly to the left. "No." Lincoln laughed and helped Remus put his baggage.

Lincoln's thoughts returned to this room in the present. He changed the subject as if nothing had happened, "So what are we eating tonight?" "Sichuan fish soup with pickled mustard greens, Dandan noodles, and Chili oil wontons." Remus began to say the food's name without hesitation. "Can we just eat hotpot?" “No way.” Remus vetoed, “Hot pot and this type of dish are both from Sichuan or Chongqing but they are not essentially the same thing, and I have to correct you on this erroneous idea that ‘all spicy Chinese food is related to hot pot’.” “All right.”Lincoln stood up, "Want some drink?" "Jasmine milk tea 80% sweet no ice large and without boba." There were no pauses, and someone used his lung capacity well. "Maybe someday you'll try some new flavors of milk tea?" "Yeah, maybe when this world is destroyed." Remus roll his eyes. "Wanna come with me?" Lincoln pretended to extend the invitation as if nothing had happened. "No. I don't want to." Remus' handsome face scrunched up so fast. Remus has never been out of the house since moving into the Lincoln home, except to see the psychiatrist. The psychiatrist claims it's a "pathological isolation" and reminds Lincoln that he must help Remus out of this "rut," but Lincoln thinks it's okay that Remus doesn't want to leave the house. At least he'll never leave me, Lincoln thought, and I don't think Remus doesn't realize he's self-isolating himself. The man who can write lyrics that can make people crazy emotion can't be so stupid that he doesn't realize what he's doing; he just needs time, even if the length of that time is a lifetime. Lincoln stands up and leaves the room, Remus silently follows Lincoln out of the room before taking up position by the door to the room, he leans his full weight against the door frame and watches with his arms crossed over his chest as Lincoln begins to put on his shoes after picking up his car keys. "Miss me?" "No, my dear fan," Remus lied without changing his face, "I just wanna turn the drawing room's light off." Lincoln shrugged, he knew what Remus looked like when he tried to lie, but he was happy to pretend he was being lied to. He walks to the door, but Remus doesn't move. Until Lincoln opens the door and wants to close it, through the crack in the door, Lincoln sees Remus quietly walk toward the switch to turn the light off, and immediately afterward he hears Remus say aloud, "Take care on the road. " The door closed.

@pressplay-if I was going to post it anonymously but couldn't find it …… Anyway! (leaving Tumblr nervously, leaving my laptop nervously, leaving this internet nervously)

[notgilderoylockhart]

"Duck Foie Gras Terrine, pickled fruit, roasted apple bonbon"

Duck foie gras, with pickled red grapes and a roasted apple bonbon, most likely candied, topped with gold leaf. And what seems to be some pickled red cabbage on the side.

2. Venus Clams

Venus clams with dill and red chilies in oil. Inside the oil are specks of red, which could be chili flakes. There also seems to be a few drops of balsamic vinegar between the clamshells and a dollop of green pesto. If you zoom in a little more, there also is something that looks like white foam, which would fit the sea theme of the plate.

3. Pig Foot

I'm going to go out on a limb here and guess this might be a play on the recipe for Maple Glazed Pig's Head with Lobster in Martin Picard's book Sugar Shack Au Pied de Cochon. The bloody sauce might be a red wine reduction. There is a small amount of what looks like mashed potatoes under the foot.

4. Mussels with tomatoes

The mussel meat is arranged in a circularly inside a baked tart shell, with the occasional melted tomato in between. Next to it is an entire mussel as well as a decorative sprig of parsley.

x

5. not shown

x

6. not shown

7. "Ajoblanco, bread, crushed almonds, galic, olive oil, salt, a garnish of green grapes"

Ajoblanco is a cold soup made from exactly those ingredients. We sadly don't get a close up of it. Pity.

8. "Rabbit Three Ways"

We also sadly do not get a close up of this dish, but we do see a something resembling a stuffed pastry on Daniel's fork in a close up. From left to right, I'd say we can see a rabbit pastry, a bacon wrapped tenderloin and a braised leg here.

9. Steak

Alas, again, we do not get a close up, but I can't make out anything other than 2 giant pieces of steak. The steak is cooked medium, a blood-less perfect pink, which is the culinary standard, when a guest doesn't give a temperature preference for their meat.

10. Dessert

This might be a pavlova with strawberries and ice cream. There are a wide variety of meringue shapes, some dollops, some piped with a star shaped tip, a slightly larger one for the strawberry ice cream to perch on top of and another, even larger ring shaped meringue, for the second white ice cream. The empty space on the plate between the meringues is decorated with cut up strawberries and what seems to be powdered sugar.

[dnvfoodsandspices]

Flavors of India with DNV Foods: Destination for Papad, Kasundi, Pickles, and More!

We are your ultimate source for a diverse range of delicious products, from crispy papad to tangy kasundi and mouthwatering pickles. As one of the best papad and spices companies in India, we take immense pride in offering high-quality, traditional favorites that will leave you craving for more.

[morethansalad]

Georgian-Style Fermented Green Tomatoes (Vegan)

[fox-bright]

not that my thoughts on oceangate matter, but.

I have had to kill three groundhogs so far this year.

There is no bottom to their appetite, and they destroy my garden. I preserve the vegetables I grow--in the last couple of days alone I've had tomato sauce, chili, fruit, and green beans from last year's harvest, and herbs grown already this season; in the next couple of days I'll probably have chard, more fruit, salsa, pickles, more herbs. The groundhogs can't be allowed to stay, and they can't be moved, so they have to die. I hate it. But this is how it is. Either I let them destabilize my house and tear a swath through next year's food, or I kill them. My partner will stop taking his shower to let a spider out; I could not put such killings on his karma. So. The minimum of suffering requires that I do the job.

The internet is full of people delighting in killing their own troublesome rodents. I read those posts with no small amount of queasiness. It might be a small life, but it is a life; it is very important to me to kill them cleanly. Many of the methods that these people suggest are vile.

I know that there is no such thing as a bloodless revolution.

I know that there is no such thing as a good billionaire.

I very much doubt that most of the people on that submarine were good people. Maybe none of them were.

I do not think that being a bad person means you should be tortured to death.

Reading all the posts about hah, hah, it's been three days, I bet they're covered in piss and shit and terrified as they suffocate in the dark, feels like reading the posts about blocking off all entrances to a groundhog tunnel but one and stuffing dry ice into it.

Lois McMaster Bujold said, "There are always survivors at a massacre. Among the victors, if nowhere else." and I always thought she meant, the violence leaves a mark even if the people it was enacted against are obliterated. It changes the murderers, and as they move through the world they change their society in crooked ways, ways that would not occur if they had not become murderers.

We may be very glad that a bad person has died. It is not unreasonable, at all, to exult in the passing of an oppressor.

Delighting in another's suffering, I think, is corrosive to the spirit.

(It is very, very important to me that the groundhogs, and my husband, suffer as little as possible.)

(So it must be me who does it.)

I think about my father, before he took off, taking my closest-aged brother to hunt prairie dogs at a relative's farm. I think about him telling jokes about a shot my brother took, about what it did to the prairie dog's head. "Fantastic flying frisbee face!" he said. My brother was eight.

We are taught to delight in others' suffering very young.

I do not have a religion to hold on to; getting out of the one I was reared in has left me unfit for all others.

I heard that the submarine suffered a catastrophic hull failure, and everyone in it was killed before they knew that they were dying, and all I could think was, thank God, thank God.

[apollos-olives]

Olly what is the best type of hummus (<- needs to branch out from lemon garlic hummus)

okay but lemon garlic hummus slaps dude keep it up. most of the hummus they sell in stores genuinely fucking sucks and is too white for me. the best hummus i've ever eaten was fresh hummus from palestine, but ig that's not very available huh. so anyway i'd recommend finding red pepper hummus!! red pepper isn't really that spicy, i don't think, but it does taste really good. i also like more sour types of hummus so finding hummus with lemons or pickles or even buying normal hummus and adding olive oil, lemon, pickles, and sumac would make it veeeery delicious. my dad sometimes mashes up green chili peppers or jalapenos and adds some spices and tops hummus with that.

as for brands, when i was little my parents would always get the "basha original hummus" and that shit SLAPS dude. idk why we don't get it anymore but that's one of my favorite hummuses. the current hummus we get now is the "members mark red pepper hummus" but that's specifically from sam's club and idk if people have those outside the us.

but tbh i'd recommend getting fresh hummus from a restaurant or something. hope this helps ell 🫶

[mokkkki]

deadpool's chimichanga recipe <3 

this is the guide for the chimichangas wade makes in chapter 38 of the tangled web we weave, and it happens to be something ive been making these past months, so i thought id share the recipe <3

this recipe was originally gotten from my cousin, and i experimented and changed it over time. i am in no way a chef. but deadpool is, so please enjoy!

ingredients for the chimichanga filling:

1 pound ground beef (you can marinate it overnight in in a mixture of lime juice, garlic, and your favorite spices) 

1 small onion, finely chopped

2 cloves garlic, minced

1 red bell pepper, diced

1 green bell pepper, diced

3 jalapeño pepper, seeded and minced (3 cause i like it spicy! adjust to your spice preference)

1 teaspoon chili powder

1 teaspoon cumin

1/2 teaspoon paprika

salt and pepper, to taste

1 cup black beans, drained and rinsed

1 cup corn kernels (i prefer fresh, but frozen also works)

1 cup shredded cheddar cheese

vegetable oil, for frying

ingredients for the guacamole:

2 ripe avocados, peeled and pitted

1/2 small onion, finely chopped

1 small tomato, diced

1 clove garlic, minced

1 jalapeño pepper, minced (adjust to your spice preference)

juice of 1 lime

salt and pepper, to taste

ingredients for tortillas:

2 cups all-purpose flour

1/2 teaspoon salt

3/4 cup warm water

3 tablespoons vegetable oil

ingredients for serving:

sour cream

salsa

chopped fresh cilantro

lime wedges

(optional) pickled red onions 

instructions:

one. prepare the guacamole:

in a bowl, mash the avocados with a fork until mostly smooth.

stir in the chopped onion, diced tomato, minced garlic, minced jalapeño, and lime juice.

season the guacamole with salt and pepper to taste. cover with plastic wrap, pressing it directly against the surface of the guacamole to prevent browning, and set aside.

two. prepare the chimichanga filling:

in a large skillet, heat a tablespoon of vegetable oil over medium-high heat.

add the chopped onion and minced garlic and sauté for 2-3 minutes until they become fragrant and translucent.

add the ground beef and cook, breaking it apart with a spoon, until it's browned and cooked through. drain any excess fat if needed.

stir in the diced red and green bell peppers, minced jalapeño, chili powder, cumin, paprika, salt, and pepper. cook for another 2-3 minutes until the peppers start to soften.

add the black beans and corn kernels to the skillet, cooking for an additional 2-3 minutes to heat them through.

remove the skillet from heat and stir in the shredded cheddar cheese until it's melted and the filling is well combined.

three. make the tortillas (ones from supermarket work too ofc):

in a mixing bowl, combine the flour and salt.

add the warm water and vegetable oil to the dry ingredients and mix until a dough forms.

knead the dough on a floured surface for a few minutes until it becomes smooth.

divide the dough into 4 equal portions and roll them into balls.

flatten each ball into a thin circle using a rolling pin.

heat a skillet over medium-high heat and cook each tortilla for about 1-2 minutes on each side, or until they puff up and have golden spots. keep them warm in a clean kitchen towel.

four. assemble the chimichangas:

lay out the large flour tortillas on a clean surface.

spoon an equal amount of the chimichanga filling onto the center of each tortilla.

fold in the sides of the tortilla and then roll it up tightly, creating a burrito-like shape.

five. fry the chimichangas:

in a large, deep skillet, heat about 2 inches of vegetable oil over medium-high heat until it reaches around 170��c.

carefully place the chimichangas seam side down into the hot oil using tongs.

fry the chimichangas for about 2-3 minutes per side, or until they are golden brown and crispy.

use tongs to remove the chimichangas from the oil and place them on a paper towel-lined plate to drain any excess oil.

(for extra crispiness, you may double fry) 

six. serve:

serve the chimichangas hot, topped with a generous dollop of guacamole, sour cream, salsa, chopped cilantro, pickled red onions, and a lime wedge on the side.

seven. eating: 

gather your friends

get comfy 

get hydrated (i like to make hibiscus or tamarind agua fresca w it, or a good, green ice tea) 

and enjoy <3 

[reyaint]

culture of HAIQIN | foods + cuisine

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date: november 9, 2024

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Cuisine

Staple Foods

Staple Foods:

Key staples include grains such as rice and millet, legumes, and a variety of vegetables and fruits. Seafood is particularly prominent in coastal provinces like Valero and Naidya, while the arid northern regions favor hearty dishes that incorporate drought-resistant crops.

The cuisine of Haiqin features a variety of staple foods, including grains like rice and barley, fresh vegetables, and a wide range of fruits. Commonly used spices and herbs add depth to the dishes, which often focus on fresh ingredients.

Common Ingredients:

Grains: Rice, millet, barley, couscous

Vegetables: Root vegetables like sweet potatoes, corn, turnips, and beets; leafy greens; tomatoes; chili peppers, lettuce

Fruits: Tropical fruits such as mango, papaya, and pineapple in coastal areas; apples and berries in cooler regions. tropical citrus, berries, apples, and melons

Proteins: Game meats (roasted, grilled), seafood, meats, legumes, and dairy products (especially in more temperate regions)

Herbs & Spices: Canyon herbs, cactus flower, cinnamon, citrus, cumin, coriander, and chili pepper

Dairy & Fermented Foods: Yogurt, pickled vegetables, and fermented fish are often paired with meals for added texture and taste.

Drought-Resistant Crops: In the northern arid regions, dishes often incorporate crops like quinoa, beans, and hardy grains that thrive in dry climates. Haiqin created drought resistance crops as well, in general, using technology

Regional Dishes

Stellis:

The fusion capital of Haiqin, Stellis is known for its vibrant, cosmopolitan food scene. The cuisine here mixes influences from global trends with traditional Haiqin ingredients. Spicy noodle dishes are a common staple, alongside seafood paella inspired by coastal influences. Street food culture is very prominent, with everything from dumplings to gourmet burgers offering a contemporary twist on local flavors.

Eldariaz:

Renowned for its royal traditions, Eldariaz specializes in rich, spice-laden dishes. Royal Spiced Lamb, a succulent dish flavored with local herbs and exotic spices, is a signature offering. The province also boasts an abundance of tropical fruits, which are often used in vibrant, refreshing salads and desserts. Eldariaz is a place where history and culinary heritage intertwine.

Nirin:

In Nirin, the cuisine is shaped by the challenging desert environment. Nirin Stew, a hearty, spiced meat and vegetable dish, is the region’s standout dish. Cactus salad, made from locally sourced desert plants, is a staple, while floral teas from the city of Waterlight are celebrated for their unique, refreshing qualities. The emphasis on grilled meats and spicy foods is a reflection of the region’s rugged spirit, with southern American-style dishes also being popular, like grilled game meats and cornbread. The food in Nirin mirrors the Southern American style, with grilled meats, spices, and robust flavors. I'm scripting I'm from here...(i can't live without some of the foods in my cr man I CAN'T)

Primos:

Known for its mountainous terrain, Primos offers meals designed for sustenance in the rugged landscape. Roasted game meats and vegetable stews are often prepared over open flames, drawing from the region's strong connection to nature. Hiking trails and outdoor activities are integral to Primos culture, with communal meals often enjoyed in nature during seasonal gatherings, such as mountain festivals.

Mian:

The cuisine of Mian, the capital province, is known for couscous and flatbreads, which are often served with pickled vegetables. The traditional Mian communal dining culture plays a central role in local cuisine, with dishes often shared in large gatherings that foster strong social bonds. Mian’s emphasis on communal eating creates a sense of togetherness, which is further reflected in the region’s culinary approach.

Valero:

The coastal province of Valero has a cuisine centered around seafood, particularly grilled fish and seafood paella, both of which showcase the bountiful offerings of the ocean. Festivals in Valero often feature communal feasts, where families and communities gather to celebrate the sea's abundance. Tropical fruits and citrus-based dishes also add a refreshing touch to the region's cuisine.

Naidya:

Known for its tropical climate, Naidya features cuisine that relies heavily on fresh seafood and tropical fruits. The islands host vibrant food festivals where local seafood dishes and traditional cooking methods are celebrated. Sustainability plays an important role in Naidya’s food practices, with an emphasis on using locally sourced ingredients and maintaining environmentally responsible food practices.

Agrios:

The industrial heartland of Haiqin, Agrios blends traditional food with industrial influences. Smoked meats and grain-based meals are common, reflecting the region's industrial past. Agrios is home to bustling local markets, where artisanal foods are sold, including smoked cheeses, cured meats, and hearty breads. The food here is practical and filling, mirroring the hardworking nature of the people.

Dridells:

In Dridells, food combines urban influences with traditional flavors. The cuisine features river fish and vegetable stews, with an emphasis on combining fresh, natural ingredients. Stews are often slow-cooked, allowing for deep, rich flavors. Dridells has a strong focus on urban sustainability, with eco-friendly food practices and a culture that supports organic farming and local produce.

Luminiaz:

The lush, fertile province of Luminiaz is known for its commitment to sustainability. The region’s cuisine features organic vegetables, local grains, and wild herbs that are hand-picked from the surrounding ecosystem. Luminiaz cuisine celebrates earth tones and nature-inspired dishes, often incorporating wild edible plants and herbs into both savory and sweet dishes. Sustainability is a central theme, and many of the dishes celebrate the biodiversity of the province’s environment.

Food Practices

Communal Eating:

One of the most cherished food traditions in Haiqin is communal eating. Whether during family gatherings, festivals, or celebrations, food is often shared. Large platters of dishes are served, and people sit together to enjoy the meal.

Festivals and Feast Days:

Certain festivals are closely linked to food practices, where traditional dishes are prepared and shared during celebrations. For example, harvest festivals often feature seasonal produce, and coastal feasts celebrate seafood, with people coming together to enjoy the best of what the region has to offer.

Religious and Spiritual Influence:

Although religious fasting is not widespread, certain communities in Haiqin observe dietary practices in honor of deities. Some regions may refrain from consuming specific foods, such as pork, in deference to sacred animals or local beliefs.

Street Food:

Especially in urban areas like Stellis, street food plays an integral role in Haiqin’s food culture, offering affordable and diverse options for the masses. Markets are vibrant and buzzing with vendors selling everything from dumplings to skewers.