Fresh Flour Research Articles

Fresh Flour in The Perspective Of Religion, Social, and Culture in The Riau Islands Community

Abstract: This research examines the role of plain flour in religious, cultural, social, and marriage perspectives in the Riau Islands community. Plain flour is a practice that is closely related to wedding ceremonies in the Riau Islands region. This research method uses a qualitative approach with the data collected through literature related to Tepung Tawar in Religious, Cultural, Social, and Marital Perspectives in the Riau Islands Community. This research also uses a descriptive method, namely explaining. This research uses a historical and contextual approach. The analytical method used is content analysis, namely digging deeper into the importance of plain flour from a religious, cultural, social, and marriage perspective in the Riau Islands community by reviewing various literature. The research results show that plain flour has important meaning and function in the context of religion, culture, society, and marriage in the Riau Islands community. From a religious perspective, plain flour is used as a form of offering to the gods and goddesses and to cleanse negative energy that may exist in marital relationships. This practice is also considered an attempt to invoke blessings and good luck in marriage.

Tradisi Tepuk Tepung Tawar Dalam Perspektif Islam Masyarakat Melayu Riau Di Desa Pangkalan Nyirih Kecamatan Rupat Kabupaten Bengkalis

The Tepuk Tepung Tawar tradition is one of the traditional customs of the Malay community, especially in Rupat District, Pangkalan Nyirih Village. Fresh flour is divided into two types, namely in events such as weddings, haircuts, circumcision, erection of houses and moving. at the same time Goods or equipment purchased In general, for example cars, motorbikes, and canoes. Malay society is a society that is passionate about upholding cultural values as a whole, including truth, justice, and respect for all differences. Especially the Malay community in the village of Nyirih Base, the people really care about and uphold customs. This study aims to find out how the Flour Tradition is in Pangkalan Nyirih Village, Dusun V Sei Cuna, Rupat District, Bengkalis Regency, and to find out how the flour tradition is from an Islamic perspective. Qualitative field research is the approach taken. As a result, data will be collected through interviews with community leaders (traditional leaders) in Pangkalan Nyirih Village, Rupat District, Bengkalis Regency with the title Bargaining Tradition in the Islamic Perspective of the Riau Malay Community. This research is included in the analysis description research. In this study, researchers used critical analysis or also known as critical discourse analysis. In this method, the data is processed from the perspective of the researcher by examining the theoretical weaknesses of the data findings

Tepuk Tepung Tawar Pengantin Baru sebagai Tradisi Budaya Melayu dan Media Pendidikan

Fresh flour holds significant cultural importance for several tribes in Indonesia, often used in traditional ceremonies such as weddings, childbirth, circumcision, and pilgrimage. This practice has its roots in Hindu rituals and was further influenced by the introduction of Islamic teachings brought by Gujarat and Hadramaut traders in the 7th century AD. These animist and vitalistic traditions, intertwined with Hinduism, continue to hold a strong presence in society. The purpose of this ceremony is to seek protection from danger, ward off misfortune, and gain blessings from deities and supernatural forces. The ritual involves the use of leaves and water, often fragranced with substances like kaffir lime, potpourri, or roses. Rice and paddy, mixed with salt and turmeric, are also sprinkled on individuals as part of the ceremony. Additionally, this tradition serves as a means of preserving cultural heritage, passed down through generations. However, there are differing views regarding this practice, with some considering it an act of shirk due to the belief in the supernatural powers associated with the objects used in the flour ritual. In Aceh, for example, plain flour is utilized in planting rituals, believed to bring good luck and provide sustenance. As a result, plain flour holds significant influence as it can impact an individual's faith and beliefs.

Cultural Da'wah in the Sambas Malay Community through Tepung Tawar Tradition


 
 
 
 Sambas Malay community is included in an area with a tradition of spreading da'wah, one of which is the tradition of tepung tawar (fresh flour). The spread of da'wah through this tradition is a contact of customs and culture and is not in line with Islamic teachings. Hence, the tradition of fresh flour is one part of the cultural da'wah in the Sambas Malay community. This study aims to examine the value of da'wah contained in the tradition of tepung tawar (fresh flour) in the life of the Sambas Malay community. This research is descriptive field research using qualitative analysis. Data collection was done through observation, interview and documentation. The results of this study found that the form of cultural da'wah contained in the tradition of tepung tawar (fresh flour) in the Sambas Malay community consists of three stages: preparation, implementation, and post-implementation. There are several values contained in this tradition of fresh flour such as having an open attitude, having high Islamic values, ethical and moral values, togetherness values, shared ideals, deliberation values, and socio-cultural values and religiosity values. As well as the relationship between the tradition of tepung tawar (fresh flour) with aqiqah, which is in contact with Hinduism, Buddhism and Islam, this becomes a style of tradition that exists in the life of the Sambas Malay community, which is seen in the tradition of tepung tawar (fresh flour)
 
 
 

Revealing the reasons for the pasting property changes of rice during aging from the perspective of starch granule disaggregation.

The pasting properties of rice change markedly after aging, although the mechanism for this still remains unknown. Aged and fresh rice grains were ground and the flours were fractionated by particle size, and then the pasting properties, particle size distribution and microscopic morphology of the heated flour fractions were evaluated. Compared to the corresponding fresh flour fractions with the same particle size, a lower peak viscosity for those aged flour fractions from 80 μm to 450 μm and a higher peak viscosity for those aged flour fractions from 20 μm to 60 μm were observed. The amounts of smaller particles disaggregated from the aged flour fractions were significantly less and the separated entities were always larger than the corresponding fresh rice fractions. Disaggregation difficulty of starch granules was the reason for the changes in the pasting properties of rice after aging. This finding is helpful for understanding rice aging mechanisms and regulating eating quality of rice flour as an ingredient. © 2022 Society of Chemical Industry.

Analisis Rasionalisasi Ritual Tepung Tawar Dalam Pelaksanaan Gunting Rambut Pada Masyarakat Etnis Melayu Kelurahan Batulayang Kota Pontianak

This study aims to determine the rationalization of the ritual of white flour in the ethnic Malay community in Batulayang Village, Pontianak City. The method used is descriptive qualitative. Data collection techniques used are observation, interviews and documentation. Data analysis techniques used are data reduction, data presentation, and drawing conclusions. The analysis in this study is presented descriptively using 4 informants. The results show that the white flour ritual in hair clippers is still carried out by the Malay ethnic community in Batulayang Village which contains rational functions and meanings but is not known by the people who actually believe that the white flour ritual is only to reject reinforcements. This is evidenced by the existence of rationalization in the process of carrying out the white flour ritual in the implementation of hair clipping into three namely albarzanji reading, fresh flour ritual and closing prayer. In addition, there is also a rationalization of the ritual function of plain flour in the implementation of hair clipping which is divided into two, namely the function as a guide for individual behavior and the function as social control. And also in the white flour ritual in the implementation of hair clipping there is a rationalization of meaning which is divided into three, namely meaning in the religious aspect, meaning in the cultural aspect and meaning in the educational aspect.

Analisis Rasionalisasi Ritual Tepung Tawar Dalam Pelaksanaan Gunting Rambut Pada Masyarakat Etnis Melayu Kelurahan Batulayang Kota Pontianak

This study aims to determine the rationalization of the ritual of white flour in the ethnic Malay community in Batulayang Village, Pontianak City. The method used is descriptive qualitative. Data collection techniques used are observation, interviews and documentation. Data analysis techniques used are data reduction, data presentation, and drawing conclusions. The analysis in this study is presented descriptively using 4 informants. The results show that the white flour ritual in hair clippers is still carried out by the Malay ethnic community in Batulayang Village which contains rational functions and meanings but is not known by the people who actually believe that the white flour ritual is only to reject reinforcements. This is evidenced by the existence of rationalization in the process of carrying out the white flour ritual in the implementation of hair clipping into three namely albarzanji reading, fresh flour ritual and closing prayer. In addition, there is also a rationalization of the ritual function of plain flour in the implementation of hair clipping which is divided into two, namely the function as a guide for individual behavior and the function as social control. And also in the white flour ritual in the implementation of hair clipping there is a rationalization of meaning which is divided into three, namely meaning in the religious aspect, meaning in the cultural aspect and meaning in the educational aspect.

ANALISIS KADAR AIR, KADAR PROTEIN DAN KADAR KALIUM TEPUNG BIJI NANGKA (Artocarpus heterophyllus)

Jackfruit seed is usually thrown away after being consumed as fresh fruit or being processed as a jackfruit crackers and other food product. Jackfruit seed consist of carbohydrate (36,7 g/100 g) and also as a source minerals. The availability of jackfruit seed was found abundance but the use of it not maximize yet. The flour from jackfruit seed can be used an alternative for making food product. The flour extracted from (40,891) jackfruit seed have longer storage time and easy to turn it to other product. The aim of this research was to measure water content, protein content and potassium level from jackfruit flour. The method used during the research was experimental research which is to compare the treatment between boiled and fresh jackfruit seed. The findings showed that water content of boiled jackfruit seed are higher (43,844 unit) than the flour of the fresh jackfruit flour (40,891 unit).The protein content are lowest of flour of boiled jackfruit seed with the value of 7,51 and highest of fresh jackfruit seed with value of 7,72. The potassium content the flour of boiled jackfruit seed was higher with the value of 0.062 than the flour of fresh jackfruit seed with value of 0.006. Kata kunci: Biji Nangka, Kadar Air, Kadar Kalium, Kadar Protein, Tepung Biji Nangka.

Tradisi Tepung Tawar: Integrasi Agama dan Kebudayaan pada Masyarakat Melayu di Sumatera Utara

This article discusses the tradition of fresh flour which is still practiced by ethnic Malays in North Sumatra in various traditional ceremonies that are considered sacred. In this article the author uses the historical method. The historical method according to Gottschalk (1986) is a process of critically examining and analyzing records of past relics. Imaginative reconstruction of the past based on data obtained by going through that process is called historiography. The results showed that this tradition of plain flour had been practiced and was influenced by beliefs before the arrival of Islam to the North Sumatra region. Fresh flour comes from the word tampung Tawar which means the activity of accepting bidders by being accommodated (to hold hands) as a form of receiving bidders (drugs) and has a magical function. This tradition is also a means of asking God for blessings and privileges, so that all good things are poured out for people who are offered flour and kept away from bad things in their lives. In addition, this tradition is also a symbol of integration between religion and culture, especially in the North Sumatra region.

BENTUK PENYAJIAN TARI CECAH INAI DALAM PESTA PERKAWINAN DI KECAMATAN RENGAT KABUPATEN INDRAGIRI HULU PROVINSI RIAU

This study aims to describe and express the form of presentation of the Cecah Inai dance in a marriage party in Rengat District, Indragiri Hulu Regency, Riau Province. This research is a qualitative research with descriptive analytical methods. The object of the research is the Cecah Inai Dance in Rengat District, Indragiri Hulu Regency, Riau Province, which was focused on the form of presentation. Data collection techniques were done through literature review observations, interviews and documentation. The data were analyzedby using triangulation techniques which compare observational data and interview data as well as documentation data.The results of the study generally showed that the Cecah Inai Dance was performed in pairs, which could be displayed on the proscenium stage and an open area. It lasted for five minutes. The form of presentation of the Cecah Inai Dance at a wedding in Rengat Subdistrict, Indragiri Hulu District, Riau Province is in the form of pure representation. The elements of this dance presentation form are as follows: (1) Opening and closing greetings, Picking Motion, Grinding Motion, Splitting Motion, and Sowing or Spreading Motion. (2) The floor pattern of Cecah Inai Dance uses a pattern of straight lines or horizontal lines. (3) The accompanying music of Cecah Inai Dance consists of: accordion, gebane, and gong or mp3 recorded music.(4) The makeup used is beautiful and dashing makeup. The Dancers wear the BelangeTelok and Songket clothes as well as Peji or Tanjak for male dancers while female dancers wear Baju Kurung and Songket clothes and head accessories such as bun. (5) In addition, the Cecah Inai dance uses some properties such as turmeric rice, nail polish, fresh flour, and trays which are danced from the beginning to the end of the dance.Keywords: Presentation, the dance of Cecah Inai, wedding party

Caracterização físico-química do extrato in natura e farinha da batata doce roxa (Ipomea batatas Lam.)

O presente estudo tem por objetivo determinar as características físico-químicas do extrato in natura e farinha da batata doce roxa ao longo de 30 dias. As amostras foram divididas em EI (Extrato in natura), F0 (Farinha dia zero) e F30 (Farinha dia 30). Para elaboração do EI as batatas passaram por protocolos de higienização e foram submetidas a trituração no multiprocessador, já as amostras F0 e F30 seguiram o mesmo processo de higienização e foram submetidas ao processo de secagem à 60ºC por 24 horas. Foram analisadas quanto aos parâmetros físico-químicos: Teor de umidade, cinzas, lipídeos, Sólidos Solúveis Totais (ºBrix), pH e acidez. Quanto as análises físico-químicas obtiveram-se, Teor de água da EI (70,4%) foi maior em relação às amostras F0 (9,72%) e F30 (10,76%). As cinzas EI (0,036%), F0 (0,099%) e F30 (0,157%). Os lipídeos EI 0,95, F0 0,31 e F30 0,29, caracterizando-as com baixo teor lipídico. Os SST (ºBrix) EI 3,46ºBrix, F0 9,1ºBrix e F30 5,16ºBrix. Os valores de pH EI 6,62, F0 6,5 e F30 6,2. Acidez EI 0,30%, F0 1,01% e F30 0,95%. As análises realizadas obtiveram resultados satisfatórios com êxito no desenvolvimento e análise do produto. De acordo com os resultados é possível observar que as amostras F0 e F30 são uma alternativa a serem utilizadas em produtos alimentícios como, bolos, pães, biscoitos, e outros, a fim de melhorar a qualidade nutricional e testar novas tecnologias alimentares.

Rural youths’ involvement in soybean value addition: a case study of young farmers’ in Oyo State, Nigeria

This study assessed the involvement of rural youths in soybean value addition process in Oyo State, Nigeria with aim of describing the socio-economic characteristics of young farmers that are involved in soybean value addition process; determine the perception of young farmers towards the soybean value addition process; examine the awareness of soybean value addition available to young farmers; determine the level of youth involvement in soybean value addition and examine the constraints in value addition of soybean production among rural young farmers. A multistage sampling procedure was adopted in the study. Firstly, purposive sampling technique was used to select two zones (Ibadan/ Ibarapa zone and Oyo zone) from the four agricultural zones in Oyo State based on the predominance of soybean farmers in the area. Secondly, proportionate random sampling technique was used to select three Local Government Areas (LGAs) from the two zones. Two LGAs (Akinyele and Ido) from Ibadan/Ibarapa zone and one LGA (Afijio) from Oyo zone were selected. Thirdly, proportionate sampling technique was used to select 8, 7 and 6 communities from Akinyele, Ido and Afijio LGAs respectively; this makes a total of 21 communities. Finally, simple random sampling technique was used to select 6 youths that were involved in soybean value addition process in each community making 126 youths (between the ages of 18 and 40 years) that were are involved in soybean value addition for the study. Data collected were analyzed and summarized using frequency count, chi-square and correlation analysis among others. The results revealed that the mean age of rural youths that were involved in soybean value addition was 27.80 ± 7.17 years. The majority (73.0%) were female, many of them (57.1%) had a high level of awareness about soybean value addition activities (fresh soybeans, dried soybeans, roasted soybeans, soy grits, soy flour, soy milk, soy sprouts and soy curd/tofu). About 73.8% had a high level of involvement and their main constraints against their involvement were inadequate processing skills (mean= 3.65), hazard involved (mean= 3.37) and low shell life span of soybean products (mean= 2.88). The results of the chi-square indicated the indigenous status (χ2 = 2.104; P<0.05) and marital status (χ2 = 17.334, P<0.05) had a significant association with respondents’ involvement in soybean value addition activities. Household size (r = 0.820; P<0.01) had significant relationship with respondents’ involvement in soybean value addition activities. According to the findings, the study recommended and concluded that stakeholders are encouraged to increase awareness on soybean value addition activities among rural youths to enhance their involvement which might positively influence soybean production thereby sustain plant protein sustainability.

The Peusijuek Tradition as a Social Communication Media inthe People ofAceh, Indonesia

Local wisdom as a legacy of the past is still found in the lives of the people of Aceh, especially in rural areas. One form of local wisdom that is still practiced today in the life of the people of Aceh is the customary Peusijuek. This study aims to describe and analyze. To describe and analyze the implementation of the tradition of peusijuek as a medium of social and cultural communication in Doy Village, Ulee Kareng District, Banda Aceh City and explore peusijuek in Gampong Doy, Ulee Kareng District, Banda Aceh City. This research uses a descriptive qualitative approach. Data collected through observations, interviews, and relevant documents. Data analysis was made using an interactive process (Milles and Huberman) with stages of data collection, data reduction, data display, conclusion drawing and verification to explain the concept of the tradition of peuijuek, and communication media. The results of this study indicate that the peuijuek procession begins by preparing ingredients that have quite a deep meaning such as plain flour, rice, leaves, and sticky rice. When everything is ready, then the peuijuek event will take place. The person who was guided was sitting quietly, and the person who was standing was standing and was also ready with an envelope containing the money to be given after the event was over. Peusijuek is usually done by elders in the community, such as Tengku (Ustadz) or Umi Chik (Ustadzah). If the family itself is usually done by mother, father, or all that is elder. The sequence of the peuijuek program begins with prayer, then sprinkles rice on the person who is patronized. Then sprinkle fresh flour water from left to right and from right to left, and occasionally crossed. Next, wash your hands and then pinch the pulut rice and feed it to the visitor. In essence, the same is to ask for prayer to the Almighty to be given the blessing, safety and peace of life. The final process of peuijuek is to slip an envelope filled with money to those who are guided. In principle, Peusijuek is to ask for safety, peace and happiness in life. The values ​​contained in Peusijuek are religious values, philosophical values ​​and cultural values. The final process of peuijuek is to slip an envelope filled with money to those who are guided. In principle, Peusijuek is to ask for safety, peace and happiness in life. The values ​​contained in Peusijuek are religious values, philosophical values ​​and cultural values. The final process of peuijuek is to slip an envelope filled with money to those who are guided. In principle, Peusijuek is to ask for safety, peace and happiness in life. The values ​​contained in Peusijuek are religious values, philosophical values ​​and cultural values.

Physicochemical Profiling of Different Released and Improved Desert and Cooking Banana Varieties

Banana (Musa spp.) is an important ingredient of several dishes and its nutritional and other biochemical composition of released and improved desert and cooking types are yet to be scientifically studied fully. In the present study, the most popularly cultivated species of cooking and desert type banana in Ethiopia selected. The objective of this study was to determine their physicochemical profiling and nutritional quality of desert and cooking banana varieties. The chemical composition and some physicochemical characteristics of the fresh fruit and flour obtained from seventeen different banana varieties are presented. A randomized complete design with three replications was used. Length, Width, Peel and pulp thickness, Pulp to peel ratio, total soluble solids, pH, titratable acidity, ash and moisture of desert banana (Fresh) and mineral contents are the most important parameters to evaluate the quality of banana including potassium. The different varieties affected the fruit physical characteristics significantly (P≤0.05). The Cardaba varieties fruit was found to be the heaviest and the longest. The Kitawira and Nijiru varieties had the smallest, shortest and thinnest fruit. The Cardaba, Nijiru, Matoke, and Kitawira contained more pulp weight than peel weight. Most fruit chemical quality parameters were significantly (P≤0.05) affected by the varieties. The chemical composition of the flour also varied according to the variety and types of banana. Among others, the Cardaba variety was found to have high fruit weight, juice volume, total soluble solids, dry matter, and low total titratable acidity. Banana flour is rich in potassium varied from 246.288 to 375.949 mg/100g according to the variety. The range obtained were 41.200 – 89.132 mg/100g phosphorus, 0.705 – 19.352 mg/100g sodium, 2.497 – 3.359% ash, and 71.529- 76. 564% moisture. The sensory analysis of desert banana type was evaluated. Thus, there was no significant difference between varieties at P≤0.05 and sensorial acceptability in most varieties. The current study revealed the variations of biochemical compositions of desert and cooking banana varieties. This will be useful for the exploitation of these crops to obtain and formulate the value-added products. These varieties are recommended for different food product development by food processors in Ethiopia.

Shelf life determinants and enzyme activities of pearl millet: a comparison of changes in stored flour of hybrids, CMS lines, inbreds and composites.

Shelf life of pearl millet flour is very short because of rapid development of rancidity. This investigation was carried out in view of generating breeding material for development of low rancid pearl millet hybrids/varieties. Flour of twenty-one genotypes; seven hybrids, seven CMS lines, five inbreds and two composites stored in covered aluminium boxes at 37°C for 30days along with respective fresh flour was analysed for shelf life indicators/determinants. Crude fat content and fat acidity (FA) of fresh flour of the genotypes varied from 3.8 to 7.2% and 11 to 75mg KOH/100gd.m., respectively. FA in stored flour ranged between 180 and 330mg KOH/100gd.m. After storage, magnitude of decrease in pH of water extract of flour of the genotypes varied from 0.15 to 0.44. Activity of peroxidase (POX) varied from 378 to 588 units in control flour and irrespective of the genotypes decreased upon storage. Increase in FA (difference between FA of fresh and stored flour) rather total build up of FA was positively associated with crude fat content (r=0.440*) indicated comparatively more prominent role of lipolytic enzymes. Chemical changes taking place in water soluble fraction of flour were independent of fat content as no correlation was discerned between fat content and decrease in pH. Among the hybrids, HHB 197 had lowest crude fat content (4.7%), lowest total build up FA (212mg KOH/100gd.m.), slowest increase in FA (191mg KOH/100gd.m.), least decrease in pH (0.31) of water soluble fraction flour during storage and lowest activity of POX in fresh flour (377 units/gd.m). Among all the tested CMS lines, inbreds and composites, HBL 11 showed pattern of quantitative changes in FA, pH and POX activity similar to the hybrid HHB 197 and was identified a promising inbred for developing low-rancid pearl millet variety or hybrid.

Storage effects on flour quality of commonly consumed cereals

The present investigation was conducted to study the effect of storage period on flour quality of wheat, maize and pearl millet. Their flour were stored at 15 °C and 82 % relative humidity RH for one month and changes in fat acidity (FA), activities of peroxidase (POX), lipoxygenase (LOX) and polyphenol oxidase (PPO) in control and stored flour along with change in pH of water extract of flour were monitored. Increase in FA (mg KOH/100 g d.m.) and decrease in pH of flour was maximal in pearl millet (287.5 mg KOH/100 g d.m. and 0.4) followed by maize (151 mg KOH/100 g d.m. and 0.23) and wheat (61 mg KOH/100 g d.m. and 0.1) respectively. A decline in activity of POX, LOX and PPO was observed during storage. Pearl millet flour possessed almost double activity of POX (413 Units/g d.m.) in comparison to wheat (198 Units/g d.m.) and 1.3 fold higher than that of maize (153 Units/g d.m.) and even after decrease activity of POX was higher in flour of pearl millet compared to the other two. However, activity of LOX and PPO was found to be comparable in fresh flour of pearl millet, maize and wheat. Since pearl millet has poor shelf life and increase in FA, decrease in pH and activity of POX was found to be very high in pearl millet (poor shelf life) as compared to wheat and maize, therefore, these selected parameters might be used as biochemical markers to determine shelf life of flour.

Chilean Prosopis Mesocarp Flour: Phenolic Profiling and Antioxidant Activity

In South America, the mesocarp flour of Prosopis species plays a prominent role as a food resource in arid areas. The aim of this work was the characterization of the phenolic antioxidants occurring in the pod mesocarp flour of Chilean Prosopis. Samples were collected in the Copiapo, Huasco and Elqui valleys from the north of Chile. The samples of P. chilensis flour exhibited a total phenolic content ranging between 0.82–2.57 g gallic acid equivalents/100 g fresh flour weight. The highest antioxidant activity, measured by the DPPH assay, was observed for samples from the Huasco valley. HPLC-MS/MS analysis allowed the tentative identification of eight anthocyanins and 13 phenolic compounds including flavonol glycosides, C-glycosyl flavones and ellagic acid derivatives. The antioxidant activity and the phenolic composition in the flour suggest that this ancient South American resource may have potential as a functional food.

Xerophiles and other fungi associated with cereal baby foods locally produced in Uganda

Fifty samples from five baby food products mainly made of cereal flour(s) were analyzed. The moisture contents of these products were between 11.14% and 11.9%, a level below 14.0%, the recommended level for safe storage of cereal grains and their products. The mycological analysis was carried out using the dilution plate method and two isolation media (DG18 for isolation of xerophilic fungi and DRBC for fungi in general). A total of 80 species related to 37 genera in addition to some unidentified fungal and yeast species were recorded on both media from the five products. The products were contaminated abundantly by xerophilic fungi which were occurring in 88% of food samples and accounting for 18.1% of the total CFU as recorded on DG18. The highest contamination level by xerophiles was registered in Mwebaza rice porridge (a component of rice flour) and the lowest in Mukuza (a product of maize, soyabean and sorghum flours). 11 xerophilic species were recorded of which &lt;em&gt;Aspergillus&lt;/em&gt; and &lt;em&gt;Eurotium&lt;/em&gt; (4 species each) were the predominant giving rise to 9.1% and 8.9% of the total CFU, with &lt;em&gt;A. wentii, A. candidus, E. cristatum&lt;/em&gt; and E. repens were the most contaminating species. Of the fungi recorded other than xerophiles, species of Aspergillus (particularly &lt;em&gt;A. flavus&lt;/em&gt; followed by &lt;em&gt;A. niger&lt;/em&gt;), &lt;em&gt;Penicillium (P. citrinum, P. oxalicum), Fusarium (F. solani, F. tricinctum), Cladosporium (C. sphaerospermum)&lt;/em&gt; and yeasts were the most predominant. Contamination of such foods is a matter of health hazard as these foods are for babies. So, the use of fresh, well-dried and uncontaminated flours for production of such foods is recommended.

Integration of National Character Education and Social Conflict Resolution through Traditional Culture: A Case Study in South Sumatra Indonesia

Local wisdom is related to the community’s ability to understand the surrounding condition and the environment, which then is adapted to the existing situation. Local wisdom contributes to the way of living, knowledge and life strategies in the form of actions done by the local community to respond to various problems and meet their needs in life. Each community has its own outlook about a conflict that it is facing. The outlook is very dependent on the general conceptual framework, or a culture that surround it. Different outlook or perspective which causes differences can lead to a conflict between a community and another, which may trigger the myth of conflict. Every society has its own perspective of conflict, the myth of conflict, which differ from each other. “Tepung Tawar” (Fresh Flour) tradition is still still observed by people in Sumatra in resolving conflicts, marital ceremony, cleaning goods, either by individuals and groups, or between individuals and between groups. “Tepung Tawar” ceremony, called

Effects of LAB Fermentation on Physical Properties of Oat Flour and Its Suitability for Noodle Making

ABSTRACTFlour was obtained from oats fermented with lactic acid bacteria (LAB) to study the effect of fermentation on the physical properties and the suitability of fermented oats for use in starch noodle production. The results showed that fermented samples had a significantly lower pH than control samples. Gel strength and amylose content initially increased and then decreased (P &lt; 0.05) with fermentation time. The peak viscosity, breakdown, final viscosity, and setback value decreased with fermentation time. Fermented noodles showed a higher hardness and springiness. In particular, Lactobacillus plantarum (LP) induced the highest springiness, cohesiveness, gumminess, chewiness, and resilience over 12 hr of fermentation. The cooking quality evaluation indicated that fermentation improved the quality of oat starch noodles. Fermented oats resulted in noodles with low cooking loss and higher cooking weight compared to noodles made from fresh flour. The use of LP for 12 hr of fermentation time yielded noodles of the best quality.