Sakarya Culinary Culture
You can also check out our page featuring the unique culinary flavors of Sakarya: Sakarya Cuisine with Recipes (Tariflerle Sakarya Mutfağı)
The differences in the culinary cultures of the cultural groups living in Sakarya—such as the settled Turkmens (Manavs), Black Sea Turkmens, Balkan and Rumelian Turkmens (Muhacirs), Georgians, Lazs, Kurmanjis, Abkhazians, Circassians, Romanis, Bosniaks, Albanians, Yörüks, Hemshins, Pomaks, Abdals, Central Anatolian Turkmens, Tatars, and Black people (Zencis)—are visibly apparent at first glance. The primary defining characteristic of the culinary culture in the Sakarya region stems from the structure of the diverse cultural groups within it. Therefore, when referring to ‘Sakarya Cuisine’ or ‘Sakarya Culinary Culture,’ one should understand it to encompass the food and beverages that sustain the people of these different cultural groups living in Sakarya; the preparation, cooking, and preservation of these items; the utensils and techniques required for these processes; as well as dining etiquette and all practices and beliefs that have developed around the kitchen environment. As in many parts of our country, the richness of Sakarya cuisine has emerged as a result of the diversity of products brought from Central Asia, the Balkans, and the Caucasus that converged on Anatolian lands, combined with the interaction experienced across many different cultures throughout a long historical process. The new flavors developed over time have enabled the region’s culinary culture to reach the present day. As a result of this interaction, we are presented with a Sakarya Cuisine where all varieties of grains and vegetables, red and white meat, soups, dishes with olive oil, pastries, and meals prepared with wild herbs are crafted. Furthermore, Sakarya cuisine incorporates characteristics that adapt to varying geographic-cultural structures and seasonal conditions.
Sakarya is a province that continuously enhances its development in the fields of industry, commerce, and agricultural production. Along with agricultural production, vegetable cultivation, fruit growing, and animal husbandry are widely practiced in the province. Sakarya is also located at a crossroads in terms of transportation. This situation influences the diversity of food types consumed in the province and enriches its culinary culture. Furthermore, the fact that a significant portion of the products procured for the Ottoman Palace Kitchen in the past was brought from Sakarya and its surroundings stands out as another factor contributing to this richness. It is observed that, in addition to the distinct eating habits of the cultural groups living throughout Sakarya, common culinary traditions have also been developed as a result of the local food products used and cultural interaction. The new flavors developed over time have enabled the region’s culinary culture to reach the present day. Sakarya Cuisine, which generally consists of soups, dishes with olive oil, pastries, and meals prepared with wild herbs, along with soupy dishes prepared with grains, various vegetables, and some meat, has also brought forth its own unique, healthy food types such as molasses (pekmez), yogurt, and bulgur. Food and beverage patterns that harbor different flavors among various cultural groups in the region bring a distinct meaning or sanctity to special occasions, celebrations, and ceremonies. In terms of both variety and suitability to palate, Sakarya cuisine incorporates examples that can serve as a source for a healthy and balanced diet with its many types of dishes and foods. The provincial cuisine is shaped around pastries, dairy products, and dishes that combine wheat products and vegetable types. The ecological structure of Sakarya and its surroundings diversifies the food products used in the kitchen both quantitatively and qualitatively, thanks to the province’s agricultural fertility. The economic development of the province emerges as another factor determining the variety of products used in Sakarya cuisine. The food culture of the local population is closely related, first and foremost, to the standards of living and economic sectors in the city. It is observed that ready-to-eat foods are intensely consumed among industrial workers—especially those with high income levels; pastries and vegetable dishes among agricultural workers; and meat and animal-based foods among communities maintaining a nomadic lifestyle. Additionally, under the influence of the climate and the geographic characteristics of the region, the products grown there show great diversity, thereby enriching the food culture. Dishes and foods such as “Islama Köfte” (steamed meatball), “Kazımpaşa Köftesi”, “Circassian Chicken”, and “Abkhazian Pasta” in Adapazarı; “Köpük Helva” (foam halva) and “Uhut Dessert” in Taraklı; “Walnut Paste” (Cevizli Ezme) and “Çizleme” (pancake) in Pamukova; “Dartılı Keşkek”, “Tarhana Soup”, and “Pumpkin/Squash Dessert” in Kaynarca; and sea and freshwater “fish” varieties in Sapanca, Karasu, Kocaali, Hendek, and Akyazı districts hold an important place, while pumpkin/squash, quince, and potatoes figure prominently as the symbolic food products of the province. The soups in Sakarya cuisine are liquid-consistency dishes that can be classified as flour-based, grain-based, and pureed soups. Served as the first course at tables, soups largely meet the energy requirements of those engaged in agriculture due to their high nutritional value. It is known that today, soup is still consumed for breakfast. Tarhana, which is seasoned with very different ingredients by different cultural communities living in Sakarya, is widely prepared in the region during the months of August and September. Tarhana soup is the most important variety on iftar tables and even for the sahur meal throughout the province. According to general taste preferences, tarhana soup is consumed with onions and pickles. Umaç soup, on the other hand, is prepared by cooking small grains—obtained by sprinkling water onto flour—with milk. This nutritious soup, which is known throughout Sakarya, is heavily consumed today; it can be enriched by adding cranberry beans if desired, and is named “fık fık dish” when prepared with tomato paste. Milk soup made with rice and seasoned with black pepper; bulgur soup prepared with bulgur, garlic yogurt, mint, and oil with red pepper flakes; noodle soup (kesme çorba), flour soup, ayran soup, vermicelli, and lentil soups are also frequently made throughout the province. In accordance with Sakarya’s geographical structure, vegetables are used abundantly in dishes, piyaz (bean salads), and as fillings for pastries (börek-çörek). The mixture of oil, onion, and tomato paste prepared before cooking dishes is called “takıl” in the province. Potatoes hold a special importance in meals. The richness of dish varieties made with potatoes is visibly apparent at first glance. Additionally, numerous dishes and desserts are made from pumpkins/squashes. Apart from these, green beans and broad beans are also among the favored vegetables. Furthermore, wild herbs (especially mancar) and mushroom varieties have a place in the dietary tradition. Herbs such as nettle (ısırgan), gazicak, sirkim, and mallow (ebegümeci), which are believed to be healing, are generally consumed by roasting or sautéing.
The fact that livestock farming is a major economic activity throughout the region forms the basis of meat products, especially the beef used in Sakarya’s famous meatballs. Dishes where meat is cooked whole and kebab varieties hold a less prominent place in the province’s culinary culture. Instead, meals made with a combination of meat, grains, and vegetables are more widely preferred in Sakarya.
Pilafs made with bulgur hold a special place throughout the province. However, rice is more predominantly consumed during the Hacet Bayramı (Rain Prayer Festivals) and Hayır Pilavı (Charity Pilaf) events. Depending on its ingredients, pilaf is sometimes considered a main dish in its own right; it is prepared using different techniques such as straining (süzme), tossing (sallama), sautéing (kavurma), or boiling (haşlama), and is enriched by adding meat or chicken.
The extensive use of milk and dairy products in various types of dishes, foods, and beverages is highly notable in Sakarya cuisine. A dairy product called ‘dartı’, which is widely used throughout the province, carries a distinct culinary significance. Dartı is a practical food product utilized at breakfast, as well as in tarhana soup, keşkek, and pasta. It is observed that the concept of the evil eye frequently comes to the fore regarding dairy products; in ongoing traditional practices, black cumin seeds (çörekotu) are placed on top of creamed milk as a precaution against the evil eye, and visitors are expected to say ‘maşallah’ (God bless it). Water pastry (su böreği) made with a type of curd cheese called ‘işimik’, onions, and parsley is widespread across the province. In addition, the contemporary production of hand-rolled pastries (börek and çörek) prepared with various fillings still continues today.
Baklava features prominently throughout the province as a widespread dessert, especially for special occasions and celebrations. Lokma and halva also stand out as special occasion desserts across Sakarya and carry mystical meanings. Walnut paste (ceviz ezmesi), a type of halva made in Pamukova, and foam halva (köpük helvası), whose production is kept alive by its last remaining artisans in Taraklı and Geyve, stand out as prominent regional desserts. ‘İncir uyutması’ (fig pudding) maintains its relevance as a dessert unique to the region. Stuffed figs (incir dolması) stand as one of the original examples that could find a place in modern cuisine as a light dessert. Dessert varieties prepared from fruits like apples, pears, and quinces are also regarded as examples of desserts suitable for a healthy diet. Meanwhile, pumpkin/squash dessert is widespread across the province as a practical and delicious treat. ‘Pirinçli kabak’ (pumpkin with rice), made from pumpkin, is an original dessert variety that has the potential to become popular in modern cuisine in terms of flavor and caloric balance.
FOODS PREPARED FOR SPECIAL OCCASIONS AND SPECIFIC TIMES
In Sakarya Cuisine, the types of dishes, foods, and beverages prepared for specific/special occasions carry symbolic meanings. Preparing these types of food takes more time and requires more labor compared to daily meals. Exceptional care is taken, and a highly meticulous approach is adopted during this process, especially for food and beverage types prepared within ceremonial rituals (for instance, the pilaf, çizleme, ayran, etc., to be served during Hayır Pilavı or Hacet Bayramı). The dishes prepared on such days are culturally transmitted from generation to generation through oral tradition. On these days—such as engagements, weddings, circumcisions, funerals, religious holidays, seasonal festivals, and the month of Ramadan—which are imbued with meanings different from daily life, it is observed that the meals and foods also change, and tables are prepared with greater care and a wider variety. These unique practices and diversities have been preserved and sustained down to the present day. Due to these transmissions, the significance of the prepared dishes increases even further. The hospitality present in daily life becomes much more prominent and clearly visible during special occasions and unique situations. Furthermore, solidarity among neighbors and relatives comes into play in the preparation of dishes specific to certain times. Today, during ceremonial meals like engagements, weddings, and circumcisions, the serving of doner and pilaf is replacing traditional food types.
Keşkek, a dish prepared in many regions of our country, holds a distinct place in Sakarya’s culinary culture. As an indispensable dish for special occasions in the province, especially made at weddings, keşkek is a special meal prepared for esteemed and highly respected guests. Since not everyone can make it, keşkek carries immense importance as it requires a distinct mastery and skill. As a dish, keşkek is strictly cooked at social gatherings (such as weddings, circumcisions, etc.) and offered to guests. The local people commonly use the phrase ‘we are going to eat keşkek’ instead of ‘we are going to a wedding.’ Similarly, they tease young girls and boys in the region by asking, ‘when are we going to eat your keşkek?’ to mean ‘when are you getting married?’ In short, it is observed that the culinary trio consisting of bulgur/pilaf, halva, and keşkek (dövme), which is widespread across Turkey—and particularly in Sakarya—at ceremonies such as weddings, engagements, and funerals, possesses symbolic meanings. The importance of grains, especially wheat, which has maintained its relevance on Anatolian lands from the Neolithic period down to the present day, manifests itself in these dish varieties as well. If keşkek, a ceremonial dish intertwined with Anatolia’s wheat culture, is being prepared for a wedding, it is cooked in large cauldrons. The preparation of keşkek, which is flavored by being thoroughly beaten with added onions and red meat or chicken, requires expertise. Keşkek, which must reach a mastic-like (stretchy) consistency, is transferred onto trays after cooking and served with ‘dartı’ added on top as a sauce.
Apart from this, halva, as a food type believed to possess mystical qualities during ceremonies, is offered to guests/visitors in Sakarya on specific days. Halva, which takes about two to three hours to prepare, is cooked with great care in large pots over a gentle charcoal or wood fire using long wooden stirrers (pisleğeç). It is stirred continuously until it reaches a honey-gold color and is then served hot to the visitors.
As for the Charity Pilafs (Hayır Pilavları), which were traditionally made with bulgur in the past, they are now prepared as a ceremonial dish sometimes using bulgur and other times using rice. Additionally, dishes such as chickpeas with meat and tas kebab are among the meals that have taken their place in these rituals. Baklava, stuffed vegetables (dolma) and wrapped leaves (sarma), as well as seasonal compotes, grape stewed-fruit (hoşaf), or ayran can also be added to this list.
The ‘lokma’ pastries prepared during the month of Rajab are either consumed with foods like jam and molasses (pekmez) or distributed plain to neighbors.
“Hıdrellez” is celebrated with various festivities, during which dry foods such as stuffed vegetables (dolma), wrapped leaves (sarma), and various pastries (börek-çörek) specific to this day are prepared, and people visit areas where Hıdrellez is celebrated, such as the Karaman Baba Tomb and Poyrazlar Lake.
Ashure (Aşure) is a food imbued with mythic and mystical symbols. There is a belief that ashure was first made in Karbala by combining the remaining twelve types of food belonging to Prophet Hussein and his family, who were besieged, surrounded, and left without food and water. Regarded as sacred, ashure is prepared and distributed after the tenth day of the month of Muharram. As a general practice to ensure that its sacredness and abundance (bereket) are not compromised, the person who receives the ashure returns the container without washing it. A belief still persists among the public that ‘even if it is just in a small coffee pot (cezve), one must prepare and distribute ashure consisting of at least twelve different ingredients.’
If the engagement period coincides with Ramadan Feast (Eid al-Fitr), the groom’s side sends holiday gifts (bayramlık) to the bride’s family. If it happens to be the Feast of Sacrifice (Eid al-Adha), the sacrificial animal to be slaughtered on behalf of the bride is brought by the groom’s family. The groom’s side chooses the sacrificial animal with exceptional care, applies henna to its head and back, and decorates it with bridal tinsel (gelin teli). Both sides begin their own preparations for the wedding; the bride’s side bakes small village loaves called ‘henna bread’ (kına ekmeği) for the invitations. With these, they invite friends and relatives to the henna night. On Thursday, the day before the wedding, and on Friday, the first day of the wedding, women gather to collectively prepare and bake the gözlemes and pastries (börek) in ovens, which will be served to the arriving guests alongside the meals. The main varieties of these are ‘kol böreği’ (arm börek), ‘burma börek’ (twisted börek), ‘gözleme’, and ‘kara börek’ (black börek). Also on Thursday and Friday, the dishes to be served to the guests are prepared. Among these, ‘keşkek’, ‘üre’, and ‘dolma’ are the local dishes. The others are common meals made everywhere, such as pilaf, chicken, and so forth. A large amount of village bread is baked in the ovens. Black cumin seeds (çörekotu) and poppy seeds are sprinkled on top of the village bread. Women sometimes carry these black cumin and poppy seeds with them when going to propose a marriage (dünürlük), believing they bring good luck.
On Friday evening, the task of collecting plates, pots, and trays begins in order to serve food to the arriving guests. For this task, if the neighborhood is large, one team is assigned, and if it is small, two teams are deployed. The first team, accompanied by a group of musicians and two people each holding a sack, begins to roam the neighborhood; they stop in front of every house, and music is played. The woman of the house hands over the plates, pots, and trays she wishes to provide, which are then placed into the sacks. This process is completed by visiting every single household. The collected items are delivered to the wedding house. If the neighborhood is small, since the collected items will not be enough, the second team performs the same task in other neighborhood(s). These collected utensils are reclaimed by their owners after the wedding on the ‘veil day’ (duvak günü). Meanwhile, the other musicians perform various musical repertoires (fasıls) in front of the house. Since the drummers generally know the current popular songs and folk tunes well, they also act as soloists while playing the drum. Additionally, people from the public who sing well are invited to perform folk songs. When evening dinner time arrives, the meals are eaten. The men usually gather in three distinct places. The first group consists of the village youth, who are the ones that will serve at the wedding the following day.
The second group consists of the middle-aged men of the village, while the third group comprises the first- and second-degree relatives of the wedding host who have come from elsewhere. In other words, those who enjoy themselves on the first day of the wedding are the close relatives and village youth who will serve the guests on the second day. This is called the ‘little wedding’ (küçük düğün). Drinking tables are set up, and the wedding host places chicken, cheese, and pickles on the table as appetizers (mezes), alongside Yeni Rakı as the alcoholic beverage. The glasses used as chalices are filled, and the entertainment begins. This festivity continues until late at night. The better the wedding host fulfills the requests of the youth—which are generally more drinks and appetizers—the better the youth will welcome and serve the guests arriving at the wedding the next day. While these celebrations are ongoing, a member of the wedding host’s family takes henna and meat to the bride’s house. Before the wedding, the person hosting the event slaughters a head of cattle and a large number of village chickens to be used for cooking, which are then roasted.
The second day is when guests arrive intensely at the wedding. Since weddings are generally held around the beginning of spring and towards the end of autumn, the weather is cool, so the serving of food is done collectively in houses and around floor tables (yer sofrası). Arriving guests first sit for a short time in the ‘piyakas’ (designated seating areas) in front of the wedding house. Then, they are taken to a suitable house belonging to one of the neighbors. There, they eat the meals brought from the wedding house, and afterwards, they are offered coffee. When women arrive, they mostly bring a live chicken tucked under their arms as a gift. Some also bring various household gifts. Neighbors and relatives, on the other hand, bring beans, bulgur, and millet to help with the cooking. Men generally collect a certain amount of money among themselves and present it. Sometimes, this money is hung on a dry branch of a wild pear tree (gökçe dalı) and brought along with music to be delivered to the wedding host. The closest relatives of the host would sometimes bring sheep or lambs as gifts. These gifts, given to assist the person hosting the wedding, are called ‘dürü verme’ (wedding gifting). Some of the men coming to the wedding may drink alcohol and enjoy themselves; naturally, they buy or bring their own drinks.
One of the important events of the second day is ‘going to sinsan’ (sinsana gitmek), also known as ‘going to the beloved’ (yavuklu gitmek). A group on horseback from the groom’s side goes to the bride’s house and gives ‘lamb money’ (kuzu parası) to the bride’s side. Lamb money is the money given to the youth of the bride’s side for entertainment purposes. In doing so, they officially invite the men of the bride’s side to the wedding for that evening. The ‘sinsanas’ are strictly sent off with music and welcomed back with music. The riders set off from the wedding house towards the bride’s house. When they arrive at the bride’s house, the youth of the village walk the horses around to cool them down from sweating, and those arriving on horseback are taken into a house where meals are eaten and coffee is served.
The men coming to the wedding from the bride’s house are called ‘kız evli’ (the bride’s entourage). When the kız evli arrive at the entrance of the village where the wedding is held, they break firewood from nearby fences and light a large bonfire in the square. The kız evli tend to be highly demanding and temperamental. Especially the brother or brothers of the bride are the most indulged guests whose every single wish must be fulfilled. The men from the groom’s side welcome the kız evli at the spot where the bonfire is lit, greet them, and ask for their requests. At the top of the kız evli‘s demands is the best-performing musician of the band. The musicians come to the kız evli while playing their instruments, and a brief folk dance session takes place. The father of the groom, accompanied by another person, comes to welcome the kız evli and greet them. The person accompanying him holds a tray containing a large bottle of rakı, glasses, and a roasted chicken as an appetizer (meze). The glasses are filled, raised in honor of the wedding host, and drunk. From then on, the kız evli begin to move towards the designated house for the bride’s side, with slow steps, playing music, singing, and occasionally dancing. The kız evli are hosted in a suitable house close to the wedding house. This house is called the ‘kız evli house.’ The car belonging to the homeowner who opens their house to the kız evli becomes the bridal car on the day the bride is fetched. The kız evli first stop by the front of the wedding house, where they play music and dance, and then they enter the kız evli house. Meals are eaten in the house, and then it is time to spend the ‘lamb money’ (kuzu parası). The majority of the money is used to buy alcohol, while the remaining part is used to buy nuts and snacks for the youth and children who do not drink. After the dining is finished, drinking tables are prepared once again in two rooms. A musical repertoire (fasıl) is performed, and then they stand up to play various traditional games. Next, it is time to call the groom. The groom arrives holding a tray, which contains drinks and a roasted chicken. He is enthusiastically applauded by the kız evli. After a session of dancing, the groom is sent back.
On the evening of the second day of the wedding, the ‘henna night celebration’ (kına gecesi) is held at the bride’s house. In order to welcome the visiting women who will attend these celebrations and to serve them food, the women of the neighborhood where the henna night takes place start the preparations early in the morning. Various dishes, particularly local ones, are prepared once again. Female guests begin to arrive close to sunset in the evening. The arriving women are served meals around floor tables (yer sofrası). After finishing their meal, those who have eaten proceed to a spacious indoor venue where the bride is located.
The return to the wedding house continues just like the departure—sometimes silently, and sometimes playing music and singing. Upon the return, the custom of catching a bird, presenting it to the bride, and receiving a handkerchief in exchange is sometimes practiced. As they approach the groom’s village, the playing of music, singing, and dancing increase. From the entrance of the village onward, they advance towards the groom’s house with very slow steps, playing and singing. As they near the house, the groom is requested to come to the front of the bridal car. The groom comes out to the youth holding a tray that contains drinks and a roasted chicken. Cheers and applause break out. Sitting on the ground cross-legged—Sakarya: The Meeting Point of Two Continents’ Palate—the drinks are opened, glasses are filled, and they drink slowly. Then, they stand up, and the groom is made to dance; after the dance, the groom is released and returns to the house.
The dishes prepared by the bride’s mother for the bride and groom on the wedding night and sent to the wedding house are called ‘güvey sinisi’ (the groom’s tray). The güvey sinisi contains baklava, chicken, eggs, dried fruits/nuts, and fresh fruit. Among these foods, eggs in particular are known to symbolize fertility in a magical sense. As a symbol of distributing this abundance (bereket) to the household, the foods included in the groom’s tray are brought to the breakfast table the next morning, ensuring that the entire family dines on them. Very close relatives may also take part in this breakfast.
On the morning of the veil day (duvak sabahı), if the bride’s village is nearby, the groom and the bride go to visit the bride’s family to kiss the hands of the elders, and they return immediately. If the bride’s village is far, this is not necessary. At the moment the bride and groom leave the house, a woman from the groom’s relatives enters the bridal room to conduct the necessary inspections. On the veil day, starting from the morning, meals are prepared to be served to the women arriving from the bride’s side. The women coming from the bride’s side are called ‘kız köylüleri’ (the bride’s fellow villagers). Towards noon, the venue where the ‘veil celebration’ (duvak eğlencesi) will be held is prepared. The bride’s fellow villagers arrive, eat their meals, view the bride’s trousseau (çeyiz), and gather at the dance area.
The veil celebrations continue until the late afternoon hours, after which they disperse. The women who gave materials such as plates, pots, and trays to the dish collectors on the first day of the wedding come to the wedding house after the veil celebration to take back what they had provided. Once the veil celebrations are over, the bride is taken to the water spring by the neighboring women, and the way to the spring is shown to her. The women offer sorbet (şerbet) to one another at the lakeside or springhead. Following this, the bride carries the household’s water herself.
Before Pregnancy: Herbal treatments are applied to women in the region to help them conceive. During the herbal treatment, women are made to sit over steaming herbal mixtures or vapors; specifically, over kale and tobacco in Şeyhler (Hendek) Village, leeks in Mahdumlar (Taraklı) Village, onion skins in Karaçalı (Kaynarca) Village, ‘red cayenne pepper’ (kırmızı frenk biberi) in Kemaliye (Pamukova) Village, a dense-leafed shrub called ‘pamuklam’ in Sarıgazi (Geyve), and straw steam in Sancalar (Adapazarı) and Başoğlu (Kaynarca) Villages. Furthermore, to enable a woman to have a child; wild basil (bostan feslikanı) in Mahdumlar (Taraklı) Village, wild basil soaked in rabbit fat (deli fesleğen otu) in Cihadiye (Pamukova) Village, and boiled plant tar made into a poultice (çıkı) in Başoğlu (Kaynarca) Village are placed into the uterus. Apart from this, in Cihadiye (Pamukova) Village, the root of the blackberry bush is boiled, and the water is given to the woman to drink.
Beliefs Regarding What a Woman Should Avoid During Pregnancy: It is common among the public that a pregnant woman does not touch liver, red meat, or black pepper. She does not eat rabbit meat so that the child will not have a cleft lip, fish so that the mouth will not be too wide, and sheep’s/cow’s head meat (kelle) so that the child will not be drooly or runny-nosed. Additionally, she does not drink water buffalo (dombay) milk due to the belief that the child would then be born in the 11th month.
Beliefs Regarding What a Woman Should Consume During Pregnancy: These practices manifest as eating quince with the wish for the child to have dimples on their cheeks, and eating yogurt or rice pudding (sütlaç) with the wish for the child to have fair skin.
Dishes Prepared for Naming the Newborn Baby: Children hold a very distinct place in the lives of settled Turkmens (Yerleşik Türkmenler). For this reason, great value is placed on the child, and a separate ceremony is held for every stage of their life. The naming ceremony is one of these. According to tradition, the baby is named with a meal on the seventh day after birth. Necessary dishes are prepared on that day. The bride’s and the groom’s parents, along with close relatives, are invited to the meal. Tables are set up collectively, and the meal is eaten all together. Afterwards, a table prayer (sofra duası) is offered. Upon leaving the table, the name to be given is decided upon collectively.
Dishes Prepared During the Boiling of Tooth Bulgur (Diş Bulguru): In this practice performed when children’s first tooth erupts, a certain amount of wheat is boiled first. Afterwards, the boiled wheat is mixed with walnuts, hazelnuts, and peanuts. This mixture is called ‘tooth bulgur’ (diş bulguru).
Dishes Prepared During Circumcision Traditions: It is a custom for circumcision ceremonies to be accompanied by a religious recitation (mevlit) and a meal. The guests gather at the designated venue. While eating their meals, they simultaneously await the arrival of the circumcised boy.
Dishes Prepared During Send-Off Ceremonies for Conscripts: In the region, the first step is to determine the number of young men in the villages who will be drafted in the relevant conscription period (celp). People visit the homes of those who are going to serve in the military in groups consisting of both men and women. During his final week, the soldier candidate visits all his relatives, neighbors, and friends. Additionally, based on their degree of kinship, the relatives of the candidate usually host a dinner (or sometimes a lunch) and invite the candidate along with his peers and other soldier candidates. The youth organize various activities and enjoy themselves throughout the gathering. On the night before their departure, the youth organize a military send-off night. Everyone is invited to that evening. The youth serve dried fruits/nuts and fruit juice to the attending guests. Upon the soldier’s return from military service, flour halva (un helvası) is prepared by the family and distributed to all relatives, neighbors, and friends.
Dishes Prepared During Holiday Visits: During religious holidays (Ramadan Feast and the Feast of Sacrifice), holiday meals and a wide variety of desserts (kadayıf, bread kadayıf, baklava, rice pudding, etc.) are prepared. Following the performing of the holiday prayer (bayram namazı), the day continues with breakfast at home. Afterwards, following the exchanging of holiday greetings within the immediate family, visits and holiday greetings among relatives and neighbors continue throughout all days of the holiday. On the morning of the first or second day of both Ramadan and the Feast of Sacrifice, the bride and groom visit the bride’s family to exchange holiday greetings. After staying at the bride’s house for a while, they are invited back for dinner upon their departure. The bride, the groom, his parents, and all his siblings attend this evening holiday invitation at the bride’s house. This holiday dinner invitation is highly important in terms of the two families bonding and growing closer. Depending on the circumstances of the two families, these invitations can also be scheduled for other days of the holiday. In the Feast of Sacrifice, after the animal is slaughtered, the tradition of cooking the kidneys or liver and eating them as a family for breakfast continues in Sakarya, as it does across Anatolia. An interesting dining etiquette practiced in the past, especially at ceremonial tables, was eating dolma at the very end of the meal, after the dessert, with the idea of settling the stomach. Today, however, the meal is completed with dessert. In villages, the preparations that begin with the baking of holiday bread continue with the eating of this holiday bread in village guest rooms (köy odası) and the exchanging of greetings after the holiday prayer. The holiday visits paid during the day continue in the evenings throughout all days of the holiday. While children, youth, and middle-aged people make these holiday visits, the elderly men and women of the house do not go anywhere. They wait for those who come to visit them and give them various gifts (money, candies, etc.).
Dishes Prepared During the Month of Ramadan: During the month of Ramadan in Sakarya, intense preparations and shopping continue until the iftar (fast-breaking) hour, involving everyone from children and youth to the elderly and local shopkeepers. At the forefront of these preparations is the vibrant and colorful shopping experience enjoyed in the marketplaces. Long queues for pita bread (pide) form in front of bakeries, greens and vegetables are bought from greengrocers, minced meat and cuts of meat from butchers, and other necessities for iftar and sahur (pre-dawn meal) are purchased from grocery stores depending on the dishes to be cooked. In short, everyone makes sure to buy something for their home before heading back for iftar. In Ramadan, the iftar and sahur meals are regarded as a period that strengthens unity and solidarity, bringing families and neighbors closer together. Reciprocal iftar invitations are hosted among neighbors, relatives, and friends during this month. Especially the bride, the groom, and the groom’s family attend the iftar invitation at the bride’s family home together. These iftar meals reinforce family bonding and unity. Another hallmark of Ramadan is that the entire public of Sakarya—men, women, children, and the elderly—fills the mosques for the tarawih prayers. After the prayer, coffeehouses overflow with crowds, tea is brewed, and delightful, endless conversations take place. It is believed among the residents of the Sakarya region that the arrival of Ramadan brings a festive joy into homes along with an abundance of blessings (bereket). The iftar tables, where all members of the family gather, are adorned with uniquely delicious, special Ramadan flavors. Women who arrive early at the host’s house complete the final preparations together. Following the iftar meal, coffee and sorbets are enjoyed, conversations are held, traditional tales are told, and the elders ask riddles to the younger ones. In the past, families would even identify potential brides from among the marriageable girls who correctly solved these riddles and displayed other virtues—including proper manners, etiquette, and flawless respect for their elders. The magnificent appearance of the table prepared throughout Ramadan, combined with the delicious aromas of the food, creates a profound sense of longing and appreciation. During Ramadan, the fast is broken with dates, olives, or most commonly, salt. The breakfast items available on the table are called iftarlık or iftariyelik (fast-breaking appetizers). As soon as the evening cannon fires, the iftar meal begins with these appetizers, and the unchanging first course on the tables consists of soups prepared with meat or chicken broth, such as wedding (düğün) soup, lentil soup, yogurt soup, or rice soup. The dishes reflect a rich taste ranging from meat to vegetables, and pilaf to savory pastries (börek), prepared according to the means of the host. Compotes (hoşaf) made from dried fruits, layered baklava, kazandibi, pumpkin dessert (kabak tatlısı), keşkül (almond pudding), and the rose-scented güllaç—known as a dessert unique to Ramadan—are the indispensable sweets of iftar tables. Sorbets, syrups, boza, and salep are also among the prominent Ramadan beverages. In the past, beverages whose names are barely known today, such as citron (ağaç kavunu), violet, and cranberry, were served chilled with snow to add a distinctive flavor, especially during the winter months, while the iftar pleasure was completed with a hookah (nargile), pipe, or coffee. The tradition of affluent people hosting iftar for all guests simultaneously in historical mansions has today transformed into hosting iftar meals at prominent restaurants. One of the first flavors that come to mind regarding Ramadan is “Ramadan Pide.” Remaining among the unchanging delicacies of iftar tables, this flatbread traces its roots from the Ottoman palace cuisine to the present day and is still baked today. The long queues forming in front of bakeries close to the iftar hour are solely for the purpose of buying this hot and crispy “Ramadan Pide,” which is baked exclusively during this month and eaten with the same delight today. Eaten alongside the fast-breaking appetizers, the pide is consumed in perfect harmony, offering a special taste. While “Ramadan Pide” used to be baked at home in the past according to daily needs, it is now procured from bakeries. Sending the youngest child of the household to the neighborhood bakery to buy pide remains a tradition that still preserves its relevance today.
Dishes Prepared During Guest Hosting: The people of Sakarya have conceptualized the value they place on hospitality through the term “God’s guest” (Tanrı misafiri). Whether belonging to the Turkmen (Manav), Yörük, Abkhazian, Laz, Circassian, Georgian, Hemshin, Bosnian, or Albanian cultural groups living in the province, even though the traditions regarding hospitality contain minor differences in detail, they share a vast similarity in essence. Hospitality is rooted in the culture of solidarity inherent in the structure of all cultural communities living on these lands, and it is one of the most beautiful examples of the value given to human beings, unity, sharing, and public solidarity. This solidarity manifests itself in a wide variety of ways. For instance, everything from collective voluntary labor (imece) to funerals, and the jewelry/gifts presented at weddings, is an expression of public solidarity. In short, when people in the region fall into hardship, laugh, or cry, they share it with the person next to them. The traditions of the people living in Sakarya regarding hospitality are also a part of this culture. Although today’s economic difficulties and various other reasons may make it harder for this hospitality to be exactly as it was in the past, the essence of the tradition still lives and is kept alive in all of our people. According to tradition, the best, most beautiful, and newest of everything is presented to the arriving guest. Whether the guest is old or young does not matter much either. This is because a guest is a sacred trust (emanet) of that house, and those playing host view their guest through this lens; they protect, look after, and ensure that the guest feels as comfortable as if they were in their own home. It does not matter whether the host is wealthy or poor; in every home, there is definitely a quilt and mattress set aside to be given to an arriving guest, and a special ground cloth (sofra bezi) to lay before them. When building a house, designing one of the rooms specifically as a guest room and having a room bear this name in the house is an indicator of how deeply rooted this tradition is. In villages, dedicated guest houses have been built for this purpose. Nevertheless, guests are mostly hosted in the villagers’ own homes. When a guest arrives at a house, close neighbors definitely drop by to say welcome. If the number of guests is large, neighbors try to take some of them to their own homes. The host makes no such request for this, because for them, it is a matter of pride; they would never let anyone say, “They left their guest out.” Our people welcome their guests with smiling eyes; their first words are “welcome” (hoş geldiniz / hoş gelmişsiniz). They shake hands and invite them in with the phrase “please step inside” (içeri buyurun). Even if the host is not very wealthy, they are rich in heart and bring out whatever they have in their possession. Guests are served keşkek and pastries (hamur işi) on large trays (sinis). If available, the host will even slaughter an animal for the treat. They offer the best cushion to sit on and pay attention to every detail so that the guest feels completely at ease. Questions like “Please don’t hesitate,” or “If you are cold, let us give you booties for your feet or a cardigan for your back,” are asked at very frequent intervals. They do not believe you are full at the table and persistently try to make you eat more. No one leaves the table before the guest stands up. To prevent the guest from feeling hesitant or uncomfortable, the children of the house are not seated at the same table with the guest; youth and children eat their meals in the kitchen after everyone else is full.