Evaluation of Traditional Culinary Dishes from the Palampur Region of Himachal Pradesh Along with their Health Benefits

Traditional food is essential in preserving cultural heritage and is a vital part of Indonesian cuisine. In this research, we implement a methodology to identify the traditional Indonesian food using machine learning algorithms supported by various segmentation methods. This research aims to provide an efficient and accurate approach to classifying traditional foods, which can contribute to promoting and preserving Indonesia's culinary heritage. To conduct this research, we conducted experiments on 34 types of conventional Indonesian food originating from various provinces in Indonesia. The analysis of food images involved several segmentation algorithms, including Sobel, Prewitt, Robert, Scharr, and Canny filters. After the segmentation process, we proceeded with feature extraction and classification using traditional machine learning algorithms such as the Random Forest algorithm, Decision Tree, and derivatives of the SVM algorithm. These algorithms aimed to recognize the 34 types of traditional food. After conducting several experiments, we found that Random Forest with Robert's segmentation method was the highest-performance algorithm. It produced extraordinarily accurate results on the test dataset, with an accuracy performance of 85.52%, recall of 84.63%, precision of 83.77%, and an f1 score of 82.49%. Additionally, the best-performing algorithms with execution time averaged less than 1 minute. Another experimental result showed that the Random Forest algorithm with the Canny operator achieved an accuracy of 81.51%, recall of 84.97%, precision of 86.8%, and an f1 score of 85.61% on the test dataset. Furthermore, the Random Forest algorithm with the Sobel operator achieved accuracy results of 78.4%, recall of 65.3%, precision of 62.3%, and an f1 score of 63.71%. In the SVM algorithms derivative, the Sigmoid SVM combined with the Scharr operator achieved the highest performance in its category across all classification metrics. In conclusion, this research offers valuable insights into classifying traditional Indonesian dishes using traditional machine learning algorithms. Simultaneously, this research aims to promote the appropriate and effective preservation and recognition of traditional Indonesian food.

Image classification using deep learning has become an effective approach in various fields, including visual object recognition such as food identification. This study aims to compare the performance of two well-known Convolutional Neural Network (CNN) architectures, AlexNet and ResNet50, in classifying traditional Indonesian food images. The dataset used in this research is a combination of two sources: a traditional Indonesian cake dataset from Kaggle and an additional set of images of Cirebon's traditional dishes. The final dataset consists of 24 food categories with more than 4,000 images in total. Each image was preprocessed through several steps including resizing to 224x224 pixels, applying data augmentation to training samples to enhance variation, and normalization based on standard input formats of the models. The training process was carried out using the 5-Fold Cross Validation method, while performance was evaluated using accuracy, precision, recall, and F1-score metrics. Experimental results show that ResNet50 consistently outperformed AlexNet across all evaluation metrics. ResNet50 achieved an average accuracy of 92%, compared to 86% obtained by AlexNet. Additionally, ResNet50 demonstrated superior performance in terms of precision, recall, and F1-score. This difference indicates that deeper and more complex architectures like ResNet50 are more effective in learning visual patterns in diverse traditional food images. The study concludes that ResNet50 is a more optimal choice for the task of traditional Indonesian food image classification. These findings serve as a basis for future development of image-based food recognition systems and support the preservation of culinary heritage through artificial intelligence technology.

<p>W Polsce od pewnego czasu obserwowany jest wzrost zainteresowania dziedzictwem kulinarnym, będącym nieodłącznym elementem tożsamości kraju. Obecni studenci będą zapewne w przyszłości kształtować „świadomość kulinarną” Polaków, podjęto zatem badania mające na celu poznanie opinii i postaw studentów wobec żywności tradycyjnej. Badania z wykorzystaniem arkusza ankietowego przeprowadzono w 2015 roku wśród 100 losowo wybranych studentów różnych wydziałów Uniwersytetu Warmińsko-Mazurskiego w Olsztynie. Ankietowani stanowili jednolitą grupę wiekową 20-24 lata. Wśród ankietowanych osób przeważały kobiety (58%). Większość ankietowanych pochodziła z małych (42%) i średnich (22%) miast. Mieszkańcy wsi oraz dużych miast stanowili po 18 % ankietowanych.</p><p>Ponad 70% ankietowanych wykazało się dobrą znajomością definicji żywności tradycyjnej, przy czym należy podkreślić, że zdecydowanie więcej kobiet (83%) w stosunku do mężczyzn (60%) wskazało prawidłową odpowiedź. W opinii respondentów mimo, że żywność tradycyjna jest smaczna (54%), wysokiej jakości (50%) oraz zdrowa (36%), to jednak spożywana bywa okazjonalnie (święta, uroczystości rodzinne). Zdaniem ankietowanych studentów najbardziej znanymi polskimi produktami tradycyjnymi są: oscypek (79%), faworki (75%), a najmniej (9%) fefernuszki. Ponad połowa studentów (52%) stwierdziła, że kupuje produkty tradycyjne, głównie z powodu ciekawości, jak smakuje nowy produkt i w celu urozmaicenia menu (odpowiednio 26% i 25%). Głównym powodem niekupowania tradycyjnej żywności zdaniem ankietowanych jest wysoka cena (42%) i trudna dostępność (37%). W opinii respondentów żywność tradycyjna powinna być reklamowana, a za najlepszą jej formę uznano reklamę internetową (46%) oraz telewizyjną (43%). Należy zaznaczyć, że wiedza o europejskich systemach jakości żywności tradycyjnej wśród badanych studentów jest stosunkowo niska.</p>

Introduction2Traditional foods, consumed by people over a long period of time, play an important role in establishing local identity, culture, and custom, and they transfer cultural heritage from generation to generation (Albayrak & Gunes, 2010; Inamdar, Chimmad, & Naik, 2005). During the past two decades, several researchers have claimed that traditional foods are healthier products and good sources of micronutrients. However, such statements have been poorly described in scientific literature (Albayrak & Gunes, 2010; Inamdar et al., 2005; Kuhnlein, 2003; Salehi, Kuhnlein, Shahbazi, & Kimiagar, 2005). This paper is based on an exploration in an ethnic minority village of Mon people in Thailand. It aims to identify traditional Mon food, describe its nutritive values, and illuminate selected aspects of food consumption behaviour.Indigenous peoples who live in remote areas mostly rely on traditional foods that are collected from the local surrounding environment (Azar & Aminpour, 1996). The Mon are considered to be one of the earliest peoples in mainland South-East Asia. They were already exposed to Theravada Buddhism more than thousand years before the arrival of the Thai and Burmese in the area, and their language was influential on other languages in the region. More recent migration movements to Thailand appeared in the years following 1948, after the civil war and the subsequent installation of military dictatorship in Myanmar. Even though the Mon in Thailand have been integrated into an economic market system and have adopted many aspects of Thai mainstream society, preparation and consumption of traditional food is a practice that can help to perpetuate Mon identity. In the following, this paper presents the study context, introduces 10 traditional Mon dishes, and discusses the nutritive values of the food.Research MethodologyThe following research was carried out in Ban Dong Sak, Sangkhlaburi district, Kanchanaburi province, Thailand. The research protocol was approved by the ethical committee of the Faculty of Medicine, Thammasat University. The research procedure was divided into three main phases. During the first phase, a food survey was conducted and checklists disseminated among 50 households in Ban Dong Sak to identify common foods in everyday consumption. The results of the survey pointed out 79 kinds of food, which were then categorised into eight groups: curry soups (38 recipes), soups (18 recipes), stir-fried food (8 recipes), deep-fried food (7 recipes), chilli pastes (5 recipes), salads (2 recipes), and grilled food (1 recipe). The 10 most frequently consumed foods were purposively selected as representative samples in the study of nutritive values of traditional Mon food.The second phase of the research dealt with a discussion of traditional Mon food and its ingredients, cooking methods, and consumption. In this phase, 10 housewives, who normally did the cooking for the households, were invited to participate in a focus group discussion. During the process of discussion, the 10 recipes selected in the survey were presented and the cooks agreed to use these as representative for traditional Mon food as all of these dishes (1) were cooked and consumed in Myanmar before they migrated to Thailand, (2) had been consumed for many generations, and (3) were still regularly prepared. The food ingredients and the process of cooking were then recorded to present the standard recipes for this research.The third phase consisted of cooking demonstrations as one housewife from the focus group consented to do a cooking demonstration of all 10 representative recipes. Following the standardised recipes from the focus group discussion, most ingredients were collected from the forest near the village while only a few were bought from the local market. All ingredients were weighted in raw condition by digital scales before starting to cook. In the case of nutritive value, all data in grams were computed by using the INMUCAL programme which was developed by the Institute of Nutrition, Mahidol University, and measures calories, protein, fat, carbohydrate, fibre, calcium, phosphorus, iron, vitamin A, vitamin B1, vitamin B2, niacin, and vitamin C. …

This report presents the results of a consultation process within the Aboriginal and Torres Strait Islander Community of Brisbane in relation to the promotion of traditional foods, and in relation to the strategies needed to formulate a nutrition intervention programme to promote their increased consumption. The consultation process was through a survey questionnaire carried out by the Aboriginal and Islander Community Health Service, which sought information on some of the factors which would influence their consumption. It investigated how 'traditional' or 'bush' foods are defined by Aboriginal and Torres Strait Islander people, the current consumption patterns of traditional foods, and the factors which influence these patterns. The survey also sought information regarding taste preferences in relation to traditional foods, and those opinions, attitudes and beliefs which might influence their consumption, such as taboos on totemic species. Other practical factors such as affordability, availability and accessibility were also investigated. Most importantly, the survey questionnaire sought information with regard to the cultural values and significance attached to traditional foods, and the most culturally appropriate methods of supplying and distributing them. Information obtained from the survey showed that despite the fact that this urban Indigenous community does not have access to land for traditional hunting and harvesting, and that members require a permit for harvesting even certain marine resources, traditional foods remain highly culturally significant. Bush foods to be promoted need to be the traditional foods of the local urban Indigenous Community, not bush foods in general. Furthermore, traditional animal foods are more culturally significant than plant foods and those traditional animal foods that are already commercially available are not as culturally significant as those that are not. The consumption of traditional foods by Indigenous people cannot be divorced from production or supply, distribution and preparation processes. For Indigenous people the whole sequence from hunting through to eating carries cultural significance. The cultural significance of certain animal foods in particular cannot be separated from their traditional means of production and supply. For the full value, nutritional and cultural, of such foods to be realised in any dietary intervention programme. Indigenous people therefore need to be involved at every stage from production to their end use. Recommendations which stemmed from this consultation process pointed to the necessity for traditional foods to be made available at a 'bush tucker canteen', in meals prepared by Indigenous people. Furthermore, permits for traditional hunting and harvesting of marine resources should be made more easily available to urban Indigenous people, as well as access to lands for harvesting wildlife, both of which would permit involvement in the production of traditional foods, and go a long way towards meeting Indigenous people's needs to integrate production and consumption of traditional foods. Such a programme would not only improve the health and nutrition of Indigenous people, but also contribute towards fulfilling those cultural and spiritual needs that are inextricably part of their association with the land.

The consumption of traditional and indigenous foods and beverages varies across different ethnic communities and is often influenced by geographical location. However, the diversity of edible plants is rapidly declining due to climate change, leading to a loss of knowledge about useful plants used by different communities before the plant itself becomes extinct. This research investigated the edible plant types and investigated the processing steps of plant-based traditional foods/dishes and beverages of Gumare village, located in the catchment area of the Okavango Delta in the northwest of Botswana. Questionnaire interviews and focus group discussions (FGD) were used to collect data. The study identified 52 wild and 19 domesticated edible plants used in the preparation of traditional foods/dishes and beverages of Gumare village. Maize, sorghum, millets, beans, melon, watermelon, pumpkin, bottle gourd and sweet potato are widely used domesticated crops. The wild edible plants are either directly used after minor processing or as recipes in traditional dishes and/or as an inoculum in the fermentation, as a substrate in traditional beverages and some as medicinal plants. However, some taboos and food safety challenges were observed in the use of certain plants. The study highlighted a decline in the use of traditional foods/dishes and beverages, particularly among the young generation. The youth indicated that they have a low interest in gathering traditional foods and beverages due to the time-consuming nature during harvesting and the labour-intensive processing. In addition, they indicated the dangers of attacks by wild animals from veld by reptiles (for example snakes and pythons) and alligators (crocodiles) from rivers during the harvesting of raw materials used in traditional foods and dishes. For the communities, the diverse edible wild plants documented are a source of nutrients and bioactive compounds such as dietary fibers, phenolics, terpenes, essential oils, carotenoids, and alkaloids that help to combat malnutrition and for use as traditional medicines to support health and wellness. In conclusion, the significant diversity of wild edible plants and domesticated crops in Gumare village, likely due to its location in the catchment area of the Okavango Delta, plays a crucial role in diet diversification and can contribute to food and nutrition security. However, for most wild edible plants of Botswana, information on their nutrient and bioactive compounds are still limited. This study provides baseline information for further chemical investigation and development of resources in the formulation of functional foods and nutraceuticals.Graphical

PurposeOf the studies covering culinary tourism and traditional culture, Generation Z remains an underexplored group despite being the primary consumers of future tourism. Research into young consumers’ motivations is hoped to clarify, protect, and sustain Hong Kong Tong sui among this generation. As such, this study focuses on Generation Z to understand the types of novel experiences Tong sui can create for them, and it is worth exploring in depth the diet that young people are interested in from the perspective of traditional food.Design/methodology/approachBased on Creswell’s guidelines for quantitative research, we investigated the relationships among multiple elements of Hong Kong Tong sui and Generation Z tourists. A corresponding questionnaire was designed to gather information for statistical analysis and contains five sections. The first part solicited basic respondent information. Sections 2–5 presented several key terms (nostalgic emotion, food authenticity, FCV, and purchase intention) to frame the questionnaire in terms of our hypotheses. Items were scored on 7-point Likert-type scales for ease of processing in SPSS 26.0.FindingsAll hypotheses were supported, with nostalgia having the most significant influence on Generation Z’s purchase intentions. Besides, young generations are willing to buy traditional food when exposed to the restaurants or enterprises have nostalgic elements and inspire nostalgia in consumer. Generation Z’s thoughts about food authenticity notably played a more significant role than FCV in terms of the nostalgia of traditional food. In addition, food authenticity and FCV were found to indirectly mediate the relationship between nostalgic emotion and purchase intention.Research limitations/implicationsExamining these types of campaigns geared toward Generation Z tourists to advertise traditional food has enriched this tactic’s applicability. The approach also constructs a foundation to scrutinize the appeal of traditional dishes among young consumer groups to potentially strengthen such food’s influence.Practical implicationsThis study highlights the importance of leveraging nostalgia and understanding the emotional connection that Generation Z has with traditional cuisine. It suggests that enterprises can develop new products or revive traditional recipes that cater to the nostalgic preferences of Generation Z. Marketing innovations, such as using social media influencers, can also be employed to create awareness and generate interest in traditional food. Traditional food can contribute to tourist destinations' promotion and differentiate them from competitors, boosting the tourism and catering industries and creating employment opportunities.Social implicationsThe promotion and preservation of traditional food can contribute to the preservation of cultural identity and heritage. By engaging local communities in culinary initiatives and fostering community pride, traditional food tourism can strengthen the connection to cultural heritage and encourage the preservation of traditional culinary practices. This engagement can lead to sustainable development by promoting local traditions and ensuring the participation of the local community in tourism activities.Originality/valueThis study offers novel theoretical insights into traditional food consumption and food marketing, thus narrowing gaps in research on young consumers and traditional food. Results enrich the understanding of Generation Z’s intentions to purchase traditional food by highlighting tourists’ preferences. Guidelines are also provided for the operators on creating nostalgic campaigns that appeal to young generations.

Sea grapes, edible seaweed varieties belonging to the genus Caulerpa, have been consumed for centuries in several coastal regions of Indonesia. Their distinctive flavour and texture make them a sought-after ingredient in coastal Indonesian cuisines. Many traditional sea grape-based foods have endured to the present day, including urap latoh, jukut bulung boni, urap lawi-lawi, urap lat, pecel latoh, rujak bulung, plecing ranten, and lalapan lawi-lawi. Several studies have reported the bioactive compounds derived from sea grapes and their associated health benefits. However, despite their rich potential, the full scope of sea grapes in Indonesia remains underexplored. Moreover, many traditional sea grape-based foods are gradually disappearing, underscoring the need for conservation and promotion. This study aims to examine various aspects of sea grapes as part of Indonesia’s tropical coastal culinary heritage. To achieve this, a range of literature sources—including journal articles, books, theses, ancient archives, and other relevant materials—were analysed. The ethnological significance of seaweed and sea grapes, including their cultural history and value, is explored. The study also discusses diverse traditional foods derived from sea grapes, along with their biochemical and nutritional characteristics. Furthermore, the functional properties, health benefits, safety considerations, and future prospects of sea grapes are addressed. By fostering a renewed appreciation for these culinary traditions, this study not only contributes to the preservation of a vital aspect of tropical coastal cuisine and culture, but also supports a more sustainable food system.

A Recipe Book of Traditional Sri Lankan Food

Reconciling Traditional Knowledge, Food Security, and Climate Change:Experience From Old Crow, YT, Canada Vasiliki Douglas, Hing Man Chan, Sonia Wesche, Cindy Dickson, Norma Kassi, Lorraine Netro, and Megan Williams What Is the Purpose of This Study? • To determine community food security concerns in Old Crow, Yukon, Canada and to develop a community consensus on viable adaptation planning to address food security concerns. What Is the Problem? • Old Crow is a remote, aboriginal community in Arctic Canada that is highly dependent on both traditionally harvested foods and expensive market foods for sustenance, leading to experience a high degree of food insecurity. • Environmental, cultural, and economic change is altering the relationship between residents of Old Crow and their food supply. What Are the Findings? • The population of Old Crow is deeply concerned about its youth and their ability to participate in traditional culture. • A secure food supply is closely dependent on the ability to responsibly manage and harvest traditional food species, and alter the balance between them, if necessary. • Loss of traditional knowledge and culture is widely viewed as a serious threat to traditional resource management. • Market foods are a possible substitution, as is agriculture, but must be managed in conjunction with the traditional food supply. Who Should Care Most? • Members of remote communities facing a high degree of food insecurity face similar issues. • Traditional communities with strong food traditions are facing increasing social pressure to adopt mainstream diets based on market foods. They face issues of cultural food security (if not physical food security) similar to those facing Old Crow. Recommendations for Action • Communities’ options for addressing their food security and cultural security issues may be explored with the assistance of researchers, leading to recommendations for adaptation planning in close collaboration with the community • Actual adaptations must be driven from the community level, and require a high degree of community consensus for success. [End Page 3] Vasiliki Douglas University of Northern British Columbia, School of Health Sciences; Hing Man Chan University of Ottawa, Department of Biology; Sonia Wesche University of Ottawa, Department of Geography; Cindy Dickson Council of Yukon First Nations; Norma Kassi Arctic Institute of Community Based Research Lorraine Netro Vuntut Gwitchin Government Old Crow Megan Williams Vuntut Gwitchin Government Old Crow Copyright © 2014 The Johns Hopkins University Press

The research on Revitalization of Minahasan Culture Through Vocabulary of Traditional Food Names in The Context of Developing Culinary Tourism in North Sulawesi Province intends to improve previous research that has been conducted. This research is proposed for one year. The problem formulated in this research is the naming system of Minahasan traditional food and its meaning. This research aims to (1) identify and classify the naming system of traditional Minahasan food, (2) analyze and describe the meaning of traditional Minahasan food names. The specific targets to be achieved in this research are (1) the identification and classification of the naming system of traditional Minahasan food , (2) the identification and classification of linguistic units in the form of words, phrases, and clauses of traditional Minahasan food names, and (3) the results of explanation and description in the form of cultural meaning in linguistic units in the form of words, phrases, and clauses of traditional Minahasan food names. The vocabulary of traditional Minahasan food names as a naming system that has meaning and cultural value based on the cognition of the Minahasan community was found in this study. The origin of food names and the concept of Minahasan culture are also reflected in traditional Minahasan food names. The method used is descriptive qualitative method with an approach through ethnography, synchronic linguistics and gastronomic linguistics methods. Techniques and data collection were observation and interview. The research location is in North Sulawesi Province, especially Minahasan Regency by selecting several cities in the area of North Sulawesi Province by purposive sampling, namely data collection according to research needs. The results of the research are food labeled linulut (food that is inserted in bamboo and burned) and non-linulut (food not in bamboo). The naming system of traditional Minahasann food consists of ingredients, cooking utensils, food makers, places where food is made, the arrival of Minahasann people, and people's names. The form of traditional Minahasann food names consists of words, phrases, and clauses. Pangi, gohu and woku are words. Woku blanga, rica rodo, and Sayor pa'it are phrases. Clauses consist of Ayang woku isi di bulu, Babi woku isi di bulu, and ikang mas bungkus deng daong woka. The meaning of food names is denotative meaning and connotative meaning. The denotative meaning corresponds to the food ingredient, namely pangi. The connotative meaning is the name of the food sende'en, pongkor, fried brot cookies, and Bobengka.

Traditionally, sun, sea, and sand are the major reasons why tourists travel, however, in post-modern tourism, tourism products are no longer restricted by these types of natural resources. In order to extend the tourism life cycle and to attract more inbound tourists from overseas, more and more niche markets are developing. One such market that has been highlighted recently is food tourism. Over the past two decades, food tourism is emerging as an area of practical interest for both the host country and tourists as food is an inevitable experience at the travel destination. Food, unlike other natural resources can be provided year-round by utilizing local ingredients. For destination managers there is a need to develop a sense of regional distinctiveness and to maintain the local cultural traditions of their regions. For tourists, food provides the tourists with a novel experience and the chance to become more deeply involved in the local culture and traditions. Accordingly, because of the benefits of food tourism, it has also created interest among scholars to investigate in greater depth. However, even though the study of tourism is increasing, research issues and topics are still somewhat limited. At this stage, there is still a lack of research regarding the tourist’s traditional food consumption behaviour. In redressing this omission, this study examines consumer choice behaviour of traditional Taiwanese foods. The specific objectives of this study are to: firstly, explore the food choice behaviour in relation to traditional food; secondly, to examine the impact of personality traits on tourists’ traditional food choice behaviour. After a review of the literature, the theory of planned behaviour (TPB) was selected to help explain tourists’ traditional food buying behaviour. This theory of TPB was used as it explained human’s behaviour from the perspective of the attitude-behaviour relationship and allows the researcher to conduct empirically based research. Furthermore, personality traits have been regarded as an important factor that influences people’s food choice behaviour. Therefore, in order to examine the influence of food tourism, two personality traits, food neophobia and sensation-seeking have been examined in this study. A quantitative research study design was adopted which was based on the postpostivism paradigm. A pilot survey was conducted in Australia involving 149 respondents to confirm the iii validity and reliability of the six scales used in the pilot study. As a result, the final questionnaire consisted of a total of 44 items in six different scales and two open-ended questions. The final survey was conducted using face-to-face interviews in Taiwan, with Caucasian tourists using a convenience sampling design. This resulted in 389 completed questionnaires. SPSS version 21 and AMOS version 21 were employed to analyse the numeric data and to test the hypotheses. Statistical techniques used with the pilot survey data included item analysis, reliability, and exploratory factor analysis. For the final survey, analysis of variance (ANOVA) was also used to examine the effect of socio-demographic variables while structural equation modelling was used in conjunction with a confirmatory factor analysis, as well as inferential and moderating effect analyses. Findings from this study revealed that the Theory of Planned Behaviour provided feasible explanations for traditional food consumption behaviour of tourists. In other words, attitudes, subjective norms and perceived behavioural control all significantly contributed to the prediction of purchase intention of traditional Taiwanese food. This study also found that the personality trait of food neophobia had a significant negative relationship with traditional food purchase intention. However, it is interesting to note that the sensation seeking personality trait did not appear to be significant. This study also examined the moderating effect of food neophobia and the sensation seeking personality trait using the Theory of Planned Behaviour. Results found that food neophobia was a moderator of the relationship between attitude-purchase intention and subjective norm-purchase intention. However, sensation seeking was neither a predictor nor a moderator of the intention to purchase traditional foods. Results from the open-ended questions found that the major reasons to purchase traditional Taiwanese food was associated with “new experiences”, “good reputation”, “affordable price”, and “cultural exchange”. The reasons for not trying traditional Taiwanese food was ascribed to “unfamiliar ingredients”, “food poisoning”, “unsanitary environment”, and “language barrier”. This study provided evidence that one of the effective ways to understand tourists’ traditional food buying behaviour is from the perspectives of both attitude-behaviour relationships and personality.

The younger generation's interest in traditional food, partly due to limited digital promotion and accessibility, raises concerns about the preservation of Makassar's culinary heritage. This research aims to design and implement AntarRasa, a web-based food ordering information system to facilitate online access to traditional foods while strengthening local cultural identity. This study uses a qualitative descriptive-analytical method, with data collected through structured interviews and user observations, then thematically analyzed and validated to ensure its accuracy and reliability. The system was developed with features including registration, login, home, about, menu, gallery, and order, and tested using white-box and black-box verification methods. The results of the study showed that the system functions effectively, meets user needs, and provides convenience in ordering traditional food. In conclusion, AntarRasa supports the preservation and promotion of culture by integrating technology with culinary heritage and can serve as a model for similar applications in the context of other regional foods.

Chapter 7 - Traditional Foods From Tropical Root and Tuber Crops: Innovations and Challenges

Indian traditional fermented foods have been part of the society, intertwined with health and religion, since ancient times. Indian traditional foods are highly diverse in terms of sheer number and also within the same product, showing many local and regional variations. Along with the diversity of the foods, the diversity of fermentation flora has also increased. In addition, the Indian population is unique as the traditional foods still constitute the major part of the daily diet. This chapter outlines Indian fermented foods, historical background, the microflora responsible for fermentation, flavour and aroma, advanced biotechnological innovations towards traditional fermented food, such as the use of starter culture/adjunct microbial cultures, packing technologies, functional properties, health benefits and commercialization of traditional fermented food products. Researchers, entrepreneurs and consumers at a global level will benefit from the diversity of traditional Indian fermented foods and their functional aspects.