Travel: 103 posts

Last weekend I had a cooking class with Zulfiya Ma Tian Yu of Dungan Food. Zulfiya lives in Bishkek, Kyrgystan, but we managed to overcome the Bishkek-Brussels distance by a combination of video and WhatsApp. Thanks to  modern technology, I’ve learned the basics of this ancient cuisine. The Dungans are a community of Muslims of Arab-Chinese descent living in Central Asia, mostly in Kyrgyzstan and Kazakhstan. Originating from Western China, where the Dungans are known as Hui, this community has a distinctive identity, amalgamating various cultural influences. Its cuisine is likewise diverse, vibrant–and different from the cuisines of their immediate neighbors.

Imagine the sophisticated seasonings of Persian cuisine, intricate Chinese techniques and the robust Central Asian palette–and you get an idea of what Dungan food is like. There are noodle dishes served with an array of dozens of salads and sauces, dumplings filled with lamb and pumpkin, and paper-thin crepes for wrapping stir-fries of garlic chives and pepper. Each meal is served with plenty of vegetables, and everything is cooked just enough to enhance the natural flavors.

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While driving around the Indonesian countryside, especially in Sulawesi and Java, you see sheets of tarp spread along the side of the road with cloves or scrolls of cassia drying in the hot sun. The archipelago produces most of the world’s nutmeg and clove, spices over which wars were fought and nations colonized. Most of the produce drying on the plastic sheets is intended for export; the higher the quality the better the price farmers would fetch. Yet, no part of a spice tree is wasted, be it cassia, nutmeg or clove. Javanese tea, wedang uwuh, is an example of this philosophy.

Uwuh means rubbish in Javanese, and the tea uses all of the refuse from the spice production–nutmeg leaves, clove branches, cassia foliage and stems. (Another theory is that the tea is so called because the bits and ends floating in the liquid look like garbage.) Either way, garbage it is not, and one legend credits the Raja of Mataram with the discovery of wedang uwuh.

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Cherry blossoms may be the flowers most strongly associated with Japan, but the peony is another beloved bloom. If you visit Tokyo in late spring, you can spend your days wandering the most beautiful peony gardens. The most striking peonies are the ones called botan in Japanese, or tree peony. They indeed appear as if they’re growing on trees, and their flowers are much larger than the more familiar stem peonies known as shakuyaku. Their colors, textures and, of course, scents vary dramatically.

So I’ve selected several fragrances that use peony in different ways, ranging from fresh and light to dark and warm. I also would like to share several favorite spots in Tokyo where peonies are displayed in all of their splendor. While going there is not possible for most of us, we can still admire the photos on line and dream up our perfect peony perfume.

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The sight of a driver bearing a bottle of kolonya on the bus journeys across Turkey has always left me with mixed emotions. They always insisted on waking you up and then drenching you with perfume, whether you wanted it or not. On the other hand, a splash of kolonya always felt refreshing, and I became so used to the ritual that I began to practice it myself whenever I needed a pick me up. Using my Turkish friends’ example, I would pour kolonya generously into my hands, rub and whatever remained, I’d dab over my clothes. Of course, one needs a light, cologne-style perfume to accomplish it successfully, and Turkish kolonya is perfect.

Kolonya comes from the word cologne, and it became popular in the court of sultan Abdülhamit II (1876 – 1909) before taking over the rest of the country. Kolonya supplanted rosewater, which was used in a similar manner, since it was seen as antiseptic and cleansing. Kolonya is still offered to people at the restaurants and cafes. Kolonya is the first thing you’d offered entering a Turkish home, along with a plate of candy. The former is for cleanliness and refreshment, while the latter is for ensuring a sweet conversation, according to one Turkish belief. The kolonya culture is part of an old tradition of hospitality and sharing as well as a reminder that perfume was once valued for its salutary properties.

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“On 5 August last year, I was finalising the itinerary for my upcoming trip to Kashmir. The same day, the Indian government revoked its special (limited) autonomous status, which the Muslim-majority state had held since joining the Union in 1947. The government then imposed a security lockdown, cut communication lines and restricted travel. I’m neither a reckless risk taker nor an irrepressible optimist, but I didn’t cancel my trip. I knew it was foolish to hope that the situation in the Kashmir Valley – a place whose borderland status between India and Pakistan has seen it become a violent battleground over the decades – would stabilise in time for my journey a mere month away, but I was obsessed. The reason? A piece of fabric so weightless and yet so warm that it seems to defy all laws of science. I wanted to meet the artisans and learn how real Kashmiri shawls were made. The escalating conflict only increased my resolve for a glimpse of this rare art that is under threat of vanishing.”

The article “How To Save the Kashmiri Shawl,” which appeared in last week’s issue of Financial Times magazine, is the result of my journey to India. I was determined to use whatever means I could to talk to the artisans and to understand why this craft is so meaningful to them. As I’ve learned, weaving has a venerated status in Kashmir. As a crossroads, Kashmir developed its culture through interactions with other people and traditions, and the Kashmiri shawl is the perfect example of this intricate synthesis.

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