In a 2010 article for Oxford American, he methodically blasted food writers’ long-standing habit of ignoring the contributions of black cooks to Louisiana’s cuisine. Instead, he argued, those writers twist and bend to invent tenuous connections to every European food culture from Spain to New England—including crediting French elites with the first gumbo.

I asked Elie why he thought the bouillabaisse explanation has had such staying power. “The assumption has been,” he says, “that anything you don’t understand about New Orleans culture when you are an American, you assume that it’s French.”

But the French mystique can lead us astray. “Until relatively recently, we never studied the African influence on American culture,” Elie says. “The assumption really was that the Europeans went and got these people who were capable of being taught things, but the people had nothing to contribute, so the assumption was the only contribution was labor.”

In reality, no one needed to teach Africans how to cook gumbo. They brought its base ingredient with them to the New World and they cooked it using techniques that had been handed down from one generation to the next. Far from being a food tradition unique to Louisiana, gumbo is instead an important part of the larger fabric of African-based foodways in the South as a whole.

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Yes, bouillabaisse is French, and a lot of French people migrated to Louisiana, where they ended up eating gumbo. But the two dishes are made in wholly different ways. Bouillabaisse begins with a rich broth to which an array of bone-on fish and shellfish are gradually added. The finished stew is served over or under slices of bread topped with rouille, a sort of saffron-laced mayonnaise. Even back in the 19th century, almost every commentary on bouillabaisse notes that the key to the dish is the variety of fin-fish used to make it, and that simmering that fish is vital to add complexity to the broth.

Of all the variations on gumbo out there, none of them start with broth in a pot, and even today fin-fish are almost never part of the dish. 19th century recipes make clear that okra and tomatoes were the original base ingredients, and the first protein that consistently found its way into the pot was chicken. Only later were shellfish like oysters and shrimp incorporated. It takes a remarkable leap of imagination—or, perhaps, a dull lack of it—to think that gumbo evolved from bouillabaisse.

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A more detailed description was published two decades later in a French journal called Observations sur La Physique, which included an article on the American plant sassafras. The author noted that in Louisiana its leaves were dried and ground into a powder. “These leaves are used in sauces,” he wrote. “A pinch of this powder is enough to make a viscous broth.”

The article also noted, “This is the dish we in America call gombo. However, we must distinguish this American stew from the one called gombo févi (italics added). This is done with the pods of a species of mallow, known to botanists as the sabdariffa.” Févi, it turns out, is the Louisiana Creole word for okra, and the author notes that its thickening power is even stronger than that of powdered sassafras, which the Creoles called filé. So how did that connection come to be made in the first place? Lolis Eric Elie has a few ideas. A New Orleans native, Elie was a columnist for the Times-Picayune for 14 years, then became a script editor for the acclaimed HBO series Treme and now for AMC’s Hell on Wheels. He has also been one of the strongest voices decrying the whitewashing of gumbo.

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So if not bouillabaisse, where did gumbo come from? The answer can be found in its very name. In several West African languages, the word for okra is ngombo, or, in its shortened form, gombo.” Early on, the word was frequently used alongside “okra” by English writers. In the 1840s, when okra was just starting to be grown widely outside the coastal South, newspaper ads commonly offered seeds for “Okra or Gombo.” “Gombo” is still the French word for okra today.

The roots of gumbo do run deep in Louisiana. Enslaved Africans were brought to the French colony in large numbers starting in 1719, and by 1721 more than half the residents of New Orleans were African. The first known reference to gumbo as a dish was uncovered by historian Gwendolyn Midlo Hall, who found a handwritten transcription of the interrogation of a 50-year-old slave named Comba in New Orleans in 1764. Suspected of being associated with other slaves who had stolen clothes and a pig, Comba is asked whether she had given a slave named Louis un gombeau, and she replies that she did.

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Though well entrenched in Louisiana, gumbo was by no means a dish unique to that region. Indeed, during the colonial era and the early 19th century, similar okra-based stews and soups could be found anywhere a large number of enslaved Africans and their descendants lived—and, in fact, those dishes can still be found there today.

Tracing gumbo’s roots is complicated by the fact that no African Americans recorded their recipes in cookbooks until after the Civil War, but in the early 19th century, recipes for gumbo started to pop up in writings by white authors. In 1817, the American Star of Petersburg, Virginia, ran an article describing okra, which it noted “is common in the West Indies.” It provided two recipes. In the first, an equal amount of cut okra and tomatoes are stewed with onions, butter, and salt and pepper. In the other, okra is stewed in water and dressed with butter. “At St. Domingo,” the writer notes, “they are called gambo.”

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Despite never having experienced the Islamic holy month in a lively Muslim community, food has made up for those missed experiences.
It’s Ramadan, the ninth month of the Islamic calendar year, and city streets all across the Middle East are filled with the smells of fried delicacies; bazaars and homes are lit by the flickering lanterns known as fanous; and the soothing sound of the taraweeh prayer echoes well into the night, every night, to commemorate the month during which the Quran was revealed to the Prophet Muhammad.

Or at least, that’s how my mother describes it. While Ramadan in a Muslim-majority part of the world is a vibrant and lively time of community gatherings, more frequent prayer, and increased self-reflection, for me, growing up in the suburbs of Northern Virginia, it mostly conjures up unpleasant memories of kids in school questioning why I couldn’t drink water during gym class, or wondering why I wasn’t eating during lunch.

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East Asian white sesame pastes are fairly similar to tahini, but they tend to be deeply roasted with a more assertive nuttiness. It’s certainly possible to swap one for the other in recipes, although the flavor will be slightly different. White sesame’s butteriness holds up especially well against the spicy and acidic notes in Asian cuisines, and can be used as a dressing for noodles, leafy greens, tofu, and more.

Black sesame paste, made from unhulled black seeds, is kind of like tahini’s intense (but lovable) goth cousin. Although it can be found in a few savory Asian dishes (such as inky kurogoma ramen), its distinct, rich earthiness really excels in desserts. Sweet black sesame porridge and black sesame filled dumplings showcase its straight up flavor, while black sesame custards and ice cream provide the sort of creamy base that allows it to stun and delight.

It’s no secret that tahini has a sweet side, not just as an ingredient in sesame halvah, but also in quite a few regional pastries. There’s the Armenian tahinov hatz, a sort of flat pastry disc rolled with tahini, and tahinopita, a dairy-free Cypriot Lenten cake, to name a couple. Tahini mixed with honey or fruit molasses is popular as a breakfast or dessert item in many parts of the Middle East, in a sort of variation on peanut butter and jelly.

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The only essential step in tahini-making is grinding. But in order to get a velvety smooth texture like the stuff that comes in vacuum-sealed tins, manufacturers also soak, hull, and/or roast the seeds. Sesame seeds are encased in a thin but hardy outer bran, which is also where their pigmentation is located. Leave this on,and you’ll get a paste that takes on the color and slightly bitter overtones of the bran, with a coarse and gritty texture.

By giving the seeds a good soak in water, the bran softens up and becomes easy to remove. Afterwards, the remaining kernels can be roasted, adding intensity to the nutty aromatics present in sesame. Most traditional tahini is made with hulled, lightly roasted sesame, although a few regions (such as Gaza), are known for their russet-colored, dark roasted versions.

Feel like giving it a try? Check out our recipes for making tahini and black tahini.

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Like its nut and seed butter brethren, tahini can also add a luxuriantly fatty and creamy richness to baked goods and other treats. Try it in smoothies, muffins, or caramel-y, creamy desserts.

If there is a caveat to tahini, it might be that you’re unlikely to use more than a tablespoon or two at a time, thus jars of it are apt to sit in your pantry for months on end. If you’ve tried all of the above uses and still have some left, not to worry. One of the magical things about sesame is that is contains relatively stable oils with a high concentration of antioxidants, meaning that tahini can last for a long time before it goes rancid. Although its shelf life can vary depending on factors related to how it is made, such as roasting, it will generally stay good for months, if not years. Like other nut and seed pastes, expired tahini has a musty, stale smell and tastes noticeably bitter and funky.

Do you have any favorite ways of using up a never-ending batch of tahini? Let us know in the comments.

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Tahini is most closely associated with the eastern Mediterranean, particularly the Levant, Egypt, and Turkey. But it has a presence throughout the wider Middle East, the Caucasus, Northern Africa, and the Balkans. It’s actually thought that tahini has its origins in the area around present-day Iran, where it’s known as ardeh. The Ottomans are also credited with spreading sesame throughout their empire and popularizing tahini as an ingredient in sesame halvah.

Tahini is a classic condiment for serving with fish, meats, vegetables, shawarma, salads, and falafel (and wafalafels). You’ll often find it thinned out with a bit of lemon, water, and garlic for drizzling, in which case it’s known as taratour.

Without tahini, dips like hummus and baba ganoush wouldn’t have their sturdy backbone. Tahini also has a place in other savory spreads, such as the Turkish teradot, made with coarsely ground walnuts, and certain variations of skordalia, the garlicky Greek dip.

And in a few cases, tahini is allowed to take center stage, boldly displaying its virtues. Sesame soups, such as the Greek tahinosoupa or West African benne soup, have all the creaminess of a chowder without the dairy.

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Tahini is one of those ingredients that is better known as a supporting player than as a shining star. All too often, it gets out-dazzled by the chickpea in hummus or relegated to an afterthought when putting together falafel or shawarma. Yet it’s truly indispensable in those dishes and more, rightfully proclaiming its status as a heavyweight ingredient that transcends cultural and continental boundaries. In the interest of giving tahini its proper due, here’s a primer on the versatile, sesame-based staple and its many uses. Tahini is a paste made from ground sesame seeds. That’s it. Sesame seeds come from the dried out pods of the sesamum indicum plant and are available in a spectrum of colors, including black, tan, gold, and brown. White sesame, particularly that from northern Ethiopia, tends to be the variety of choice for tahini. These seeds are generally plumper and have a higher oil content than other types of sesame.

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There’s the juicy leg of lamb she marinates in a purée of onions, tomatoes, garlic, cinnamon, thyme, and olive oil, then expertly roasts and carves; the fattoush salad she puts together from pieces of toasted pita bread and the freshest tomatoes, cucumbers, peppers, scallions, and whatever else she finds in the fridge; the macarona bil bechamel (a personal favorite), a casserole she builds with spaghetti, beef, and bechamel sauce that’s baked to golden brown perfection; and the buttery, crumbly ma’amoul cookies—prepared just before Eid, the post-Ramadan celebration—made from semolina flour, filled with sweet dates or nuts, and sprinkled with powdered sugar. Each of these recipes comes with a story: how my mother used to go to the local market with her brother as a child, picking up as many ingredients as they could carry; how she used to enjoy certain dishes at friends’ houses; or how she spent much of her time in the kitchen with her own mother, preparing meals for her dad and her nine other siblings.

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To my mother, these foods are familiar and comforting, reminders of many iftars and Ramadans come and gone. To me, they represent connections to a community I don’t quite have access to at the moment, but I’m nevertheless a part of. Each of these foods have, in essence, been passed down to me by my larger Muslim family through the stories I hear, giving me a taste of life in the Middle East and keeping me connected to my relatives during Ramadan, despite the distance.

I hope to someday have the privilege of spending Ramadan in the Middle East with my extended family. For now, the food is enough. Until that happens—if it ever happens—the food will have to stand in for all the parts of Ramadan that I’ve never had the fortune to experience: the community celebration, a city-wide sense of excitement, the sense of belonging. For now, the food is enough.

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The older I’ve become, the more I’ve learned to appreciate both my religion and my culture, and to take pride in it, as my parents have always pushed me to do; I don’t find being “different” all that bad. But there’s a part of me that longs to be more connected to my roots, and that longing grows stronger during this time of year. I listen to my Muslim friends talk about their big families getting together for weekly iftars, and I crave the same. I know that no matter how much I immerse myself in my religion and its culture, part of me will never feel complete without experiencing the same kind of celebration with my extended family.

But I’ve learned to try to make up for that absence in my life by spending time in the kitchen, and I often help my mom as she prepares meals for iftar from scratch each day.

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There were a handful of Muslim kids in school with me, but there wasn’t much of a community to speak of; “my people,” as I thought of them, could be found at the local mosque, a short drive away that felt just long enough to underline the distance. And although I’ve never chosen to cover my hair with a hijab, observing a strict fast from dawn until dusk during Ramadan—one of the five pillars of Islam, and therefore central to my faith—seemed to signal I was different from the mostly Christian kids I was surrounded by. No matter how much I explained myself, my peers never seemed to understand why I was fasting, and their incredulity about the practice always made me feel small, othered, and isolated. I have vivid memories of resenting my religion, of thinking to myself, I wish I was anything but Muslim.

Part of the emphasis of Ramadan is on community: participating in regular congregational prayers at the mosque; preparing food for family, friends, and those in need; and breaking fast with other Muslims. I suppose it might have helped if some of my cousins, aunts, and uncles lived nearby so we could celebrate together, especially for iftar, the meal that breaks the fast, when evenings typically turn into late nights and both good food and conversation flow endlessly. Unfortunately, I don’t, and I never have.

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What family I do have in the United States lives on the other side of the country, in California, and I only occasionally speak to my family spread across the Middle East—in Saudia Arabia, Egypt, Libya, Jordan, and Palestine—and rarely visit them. Iftars for me were spent with my parents and siblings at the dinner table, the sound of Arabic soap operas blaring from the TV making us feel like we were in familiar company.

And yet even without a robust community, Ramadan was and is a joyous time for my family, and part of my frustration with my non-Muslim peers was that they didn’t understand that. What they seemed to focus on was the hardship of fasting, but they never appreciated the joy and reward of breaking the fast each night with delicious food.

Where we’d all sit and eat together; and of the sound of vivacious aunts who spoke in exactly the same way the soap opera actors recited their lines on the TV we’d leave on to make our iftars less lonely. (What can I say? Arabs are dramatic.)

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Dishes like sambusa, crispy fried parcels of dough filled with a juicy mixture of ground beef seasoned with aromatic dill and cinnamon; sfeeha—little pizza-like rounds topped with yogurt-marinated beef, tomatoes, and pine nuts; gooey kanafeh made with stretchy Nabulsi cheese, topped with shredded filo dough and drowned in a orange blossom-flavored syrup; qatayef, thin, golden pancakes filled with cheese or nuts and soaked in simple syrup; and the dates—you can’t forget the plump, juicy dates—that are always, always on hand to break the fast. Most of these foods were special treats, rarely made by my mother outside of Ramadan, mainly due to the effort they involve, and every bite brought to mind the faint memories I have of visiting Saudia Arabia as a child: of the athan, or call to prayer, bellowing through the streets; of the kitchens, always busy, always filled with the warm scent of spices; of a long spread of fresh food laid out on the floor of a big room,

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Introducing Traditional Cuisine to the World
Metro implemented by Turkey in 2015, Turkey’s first gastronomic discovery platform that Gastronometro, education and 5 years of R & D activities with national and international gastronomic world to successfully continues its mission of building bridges. Adopting the new generation gastronomy understanding and continuing to work for this purpose without slowing down, Gastronometro brings Turkish chefs together with the international gastronomy world and collaborates with important schools and platforms of the sector. The goal of Gastronometro, which has developed 2,500 new products in 5 years, is to contribute to the development of Turkish cuisine.

Taking with facebooktwitterwhatsappcopy linkemailpaylaş30 years of Turkish cuisine, Turkish cuisine culture reveal the true potential of the Turkish chiefs contribute to development bulunarak continues to work to keep them coming to the place they deserve in the world Metro Turkey, gastronomic discovery platform Gastronometro with Turkish cuisine continues to give direction and Turkish gastronomy, the international arena .

an education in the Metro Turkey within the 2015 development and designed as a meeting place and Turkey’s first gastronomic established as a discovery platform Gastronometro, 5 years, Turkey’s rich culinary culture and makes an important contribution value of the place to come it deserves all over the world. Collaborating with international brand schools such as the Basque Culinary Center, Ecole hôtelière de Lausanne from the world of gastronomy and accommodation, and bringing Michelin-starred chefs together with Turkish chefs, Gastronometro; It also conducts trainings and collaborations with the Ministry of National Education and the Ministry of Culture and Tourism. Gastronometro, which brings together industry professionals, customers, suppliers and students with different activities and studies; Gastromasa, one of the prestigious events of the Horeca sector, continues to support the Sirha Fair and Bocuse d’Or competition. Gastronometro, which will continue its new collaborations in order to advance the gastronomy world further, aims to transform into an international gastronomy center with the works it conducts.

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Our customers are very pleased to consume the fruit collected directly from the branch without any additional processing. We have many customers who buy citrus fruits only from us all winter long. Those who taste the real Finike orange cannot eat another orange again. The geographical location and microclimate of Finike make the oranges delicious.
Finike is surrounded by mountains on 3 sides and the south is the sea. Therefore, the moisture required for citrus is trapped in this region. Our soil is alluvial soil and our water resources reach the ideal PH level. Finike orange has its own aroma and fragrance. It is a proprietary orange with a minimum pulp and a water content of over 50%. 1 glass of orange juice is extracted from 1 orange with a diameter of 80mm. Do you grow other products?
We grow 70 kinds of fruit. We started to grow special products such as Kaffir lime, limequat, lemon caviar, which are found in the world cuisine. We focused on the production of all citrus fruits, vintage, traditional or gourmet. We grow these breeds in our gardens. In addition, we grow tropical fruits such as Passion Fruit, Dragon Fruit (Pithaya) that can adapt to our region. We work like a private Institute. On the site, we only sell products such as citrus fruits and pomegranates grown in our gardens in Finike, jams, dried fruits, chocolate and Turkish delights, pomegranate & lemon juice we obtain from them. All of them are produced using traditional methods.

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Flavor Festival
Thailand’s capital Bangkok fashion, gastronomy, Turkish cuisine and culture that promote the “Festival of Flavors of Turkey” was held. Turkey Bangkok Embassy, ​​Culture and Tourism Ministry of Culture and Tourism Counselor of the Turkish Air festival’s opening is supported by the way, Ambassador Universe Dağdelen Akgun was held with representatives of foreign missions and Thai invitation of participation in the home.

The event, which was held at a hotel in Bangkok and brought together gastronomy, fashion and Turkish music, was greatly appreciated.

Under the leadership of the culinary arts and hospitality consultant Ayhan Cöner, chef Aydın Demir and his team combined the food culture of the Göbeklitepe period with the flavors of Ottoman and Turkish cuisine and offered them to Thai people.

The scope of the event, held the same week in Bangkok who represented Turkey at the International Week of Turkish fashion designer Ozlem Suer Göbeklitepe Silk Collection, violinist Sevil Ozer curated by Amal tanıtıldı.festival will last until November 30
Law artist Ahmet Baran and classical fiddle artist Önay Akan also performed works with the theme of Göbeklitepe to the participants.

As an example of Turkish hospitality at the end of the meal, Turkish delight served with baskets with evil eye beads and Turkish coffee cooked in embers attracted great attention.

Visitors also welcomed the Göbeklitepe promotion desk and Turkish souvenir stand made up of Göbeklitepe materials.

“Turkey’s Taste Festival”, will meet with Thai until 30 November.

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Adana lit its barbecue fire in the virtual world! The 4th International Adana Taste Festival opened with the magnificent gastro show of the meat professor Cüneyt Asan. On the second day of the festival “Women Chefs Grill beginning” ydı.adana- “Turkey’s First Digital Taste Festival” which is characterized Adana 4th International Festival of Taste, “Inspiring the Island of All Colors” began on October 9 in contact with. On the second day of the festival, which was opened with the magnificent gastro show of our country’s meat professor Cüneyt Asan, “Women Chefs were at the Barbecue”. Turkey’s famous chefs Sahrap Baybara Soysal and Ebru Demir and Adana Women’s Kebab Adana Kebab Master Angel Kıyan show the digital world was full of the smell of barbecue engulfed. Source: Adana lit its barbecue fire in the virtual world! “Turkey’s First Digital Festival of Taste” carries the distinction of being the second day of the 4th International Festival of Taste Island was very colorful scenes. In the festival, which was broadcast live on the social media channels of the festival, the famous chefs Sahrap Soysal and Ebru Baybara Demir and Adana Woman Kebab Master Melek Kıyan’s gastro show, Adana Kebab, which we are used to tasting more from male masters, was touched by a woman’s hand. Within the scope of the festival, famous chefs such as Sahrap Soysal, Ebru Baybara Demir, Cüneyt Asan, Hazer Amani, Yunus Emre Akkor and Orhan Demirok meet with the taste lovers in the digital world. The festival also includes culinary workshops from local masters, reflecting the city’s culinary richness, and stories of the city’s leading flavor brands. It started with the conversation that journalist Cüneyt Özdemir will have with Adana Governor Süleyman Elban and Adana Metropolitan Municipality Mayor Zeydan Karalar. Gastrosoves, workshops and talks that continued all day were followed by large masses through the digital channels of the festival. Source: Adana lit its barbecue fire in the virtual world!

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With the rapid development of gastronomy science and gastronomy tourism, the cultural exchange between nations has also accelerated. The acceleration of cultural exchange in this way has caused countries to need to brand their own cuisine culture. In the branding process, countries have started to use food and beverages, which are valuable in their culinary culture, as an image of their own country and use it as a local product. In this way, it has the chance to make its own kitchen marketing by influencing other nations and to establish a bridge with other kitchens. This led to the emergence of the concept of gastrodiplomacy over time.

Paul Rockower, who used the concept of gastrodiplomacy for the first time, defined it as “the method of reaching hearts and minds through people’s stomachs” (Türker, 2018). The concept of gastrodiplomacy, which is based on a cultural exchange with food, enables societies to create culinary diplomacy with public diplomacy.

“Economy” and “politics”, which have a strong bond between them, are two of the factors that play an important role in the power of a state. These factors also play a determining role in international relations (Aydemir and Bal, 2018: 73). So much so that states must inform, positively influence and mobilize foreign masses. In this context, conditions and interests may oblige public diplomacy, beyond the known classical diplomacy. Public diplomacy is described as “the ability to appeal to the hearts” or “soft power”. Tourism is also used as a soft power tool to increase political and economic power globally.

Diplomacy has many sub-branches. One of them is tourism diplomacy, where cultural interaction is experienced, which is related to cultural diplomacy. This concept is considered as a communication style that plays an important role in enabling states to reach the masses in foreign countries and facilitate communication between them. Tourism diplomacy includes two distinct aspects: “diplomatic tourism” and “touristic diplomacy”. Diplomatic tourism is defined as benefiting from tourism activities in order to gain maximum political and economic benefits at the international level. Touristic diplomacy is expressed as using diplomatic activities at the point of developing tourism.

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The best way to discover the culture and geography of a region is through its famous flavors. Especially the street food of the cities is a product of the combination of the taste of the society with the culture. In addition, pursuing street flavors acts as a door where you can see what life in the city would be like. Well, have you ever wondered which city is famous for which street food? Turkey Tourism Site Enuygun.co I, the city forward with street flavor to your derledi.y exploring new places where we go not only famous buildings or squares, streets and we need to explore the delights of local cuisine. These delicacies, which we buy from the street stalls in the cities we visited and that we feed our stomach, have always been different. Well, which city is famous for which street food? Enuygun.com invites you to explore cities famous for their street flavors.

Istanbul
There is a widespread street food culture in Istanbul, but the street flavor most identified with the city is wet hamburger. Another favorite flavor of Istanbul is fish bread. It is not possible to come to Istanbul and not eat fish and bread in Eminönü! Stuffed mussels are a street flavor that follows these two flavors. Mussels stuffed a taste of many of the city’s most vibrant streets but in Turkey you will find the taste of eating in Istanbul’s happening in a different one. You can forget how many mussels you eat with plenty of lemon at the mussel counter. Of course, while strolling through the streets of Istanbul, you should definitely taste kokorec, shambali and donuts for dessert.

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Thailand’s capital Bangkok fashion, gastronomy, Turkish cuisine and culture that promote the “Festival of Flavors of Turkey” was held. Turkey Bangkok Embassy, ​​Culture and Tourism Ministry of Culture and Tourism Counselor of the Turkish Air festival’s opening is supported by the way, Ambassador Universe Dağdelen Akgun was held with representatives of foreign missions and Thai invitation of participation in the home.

The event, which was held at a hotel in Bangkok and brought together gastronomy, fashion and Turkish music, was greatly appreciated.

Under the leadership of the culinary arts and hospitality consultant Ayhan Cöner, chef Aydın Demir and his team combined the food culture of the Göbeklitepe period with the flavors of Ottoman and Turkish cuisine and offered them to Thai people.

the scope of the event, held the same week in Bangkok who represented Turkey at the International Week of Turkish fashion designer Ozlem Suer Göbeklitepe Silk Collection, violinist Sevil Ozer curated by Amal tanıtıldı.festival will last until November 30
Law artist Ahmet Baran and classical fiddle artist Önay Akan also performed works with the theme of Göbeklitepe to the participants.

As an example of Turkish hospitality at the end of the meal, Turkish delight served with baskets with evil eye beads and Turkish coffee cooked in embers attracted great attention.

Visitors also welcomed the Göbeklitepe promotion desk and Turkish souvenir stand made up of Göbeklitepe materials.

“Turkey’s Taste Festival”, will meet with Thai until 30 November.

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