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Vasilopita

Vasilopita


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It is a Greek tradition but other countries also have it. I wrote an article about this New Year's Eve tradition. It's like a cake that can be eaten not only on New Year's Eve!
I forgot to take pictures after I cut it because I made the video, so I will post the video.

  • 300 gr flour
  • 110 gr finely ground almonds
  • 60 gr coarsely ground almonds
  • 1 teaspoon baking powder
  • 125 gr butter
  • 220 gr sugar
  • 250 gr sour cream
  • 250 gr sweet white wine
  • Seeds from a pomegranate
  • powdered sugar for decoration

Servings: 12

Preparation time: less than 60 minutes

METHOD OF PREPARING VASILOPITE RECIPE:

In a bowl, mix the flour, baking powder and coarsely ground almonds. Mix the unmelted butter with the mixer, cut small pieces with the sugar until well blended, then turn off the mixer and add the cream, mixing lightly with a plastic spatula, then add a little of the flour mixed with the other ingredients and alternate with the wine. Finally, we put the pomegranate seeds, stirring gently so that the composition does not "deflate".

We put the composition in a round tray previously greased with butter and sprinkled with flour and bake in the 170C oven for about 50 minutes (depending on everyone's oven, maybe even an hour, that's how I make the cakes). When it's ready, let it cool a bit and then take it out of the pan and sprinkle the powdered sugar.


The 12 grapes

Specific to Spain and later taken over by other countries, the habit of eating grapes (preferably without seeds) in the last 12 seconds until the clock strikes 00:00 is indispensable on New Year's Eve, especially when it is believed that it will bring prosperity and luck. Spaniards either spend time with their families or gather with their children in the famous Puerto del Sol square in Madrid, the place where this delicious tradition started. In fact, each grape signifies one month of the calendar. Because the last seconds will pass like a thought and we want to keep up with every grape, but still pay attention to "swallowing" or a possible crisis of laughter. We don't know how much luck they will bring you in the new year, but the truth is that you have ten reasons to eat grapes and love them!


New Year traditions and superstitions

Wherever we are on New Year's Eve, we must know that each country has its own New Year's traditions and superstitions, some of which have been modernized while others have been forgotten or ignored by the young. The transition to a new year means, on all the meridians of the earth, renewal and rebirth.

In Denmark New Year's Eve people usually break plates at the door of neighbors and friends. It is considered that the family that has the most shards in front of the door will have the most luck.

Chinese have a unique way to celebrate the New Year. The front door of the house is painted red to symbolize happiness and luck. Lai-See red envelopes, also called Hong-Bao, containing money, are given to young adults and children during the Chinese New Year. Giving each other gifts is also an ancient tradition specific to the new year. Tangerines are also offered for luck, but only in even numbers.

In Spain there is a tradition of eating 12 grapes at midnight on New Year's Eve, each representing the month of the following year.

Italians I start dinner by eating a plate of lentils, and after the toast for the new year it is customary to throw the cup on the window.

In Ireland there is a tradition of knocking on the walls and in the door with a Christmas bread, in order to drive away the bad luck and to seduce the good spirits, with the promise of enough bread during the whole new year.

In Great Britain, the first man to cross the threshold of a house after midnight is considered lucky. It also offers a symbolic gift, such as bread or charcoal, for the family to have in abundance in the year that has begun.

In Greece a special bread called "Vasilopita" is served on New Year's Eve. A penny is hidden inside it when it is put in the oven. The bread is cut exactly at midnight and whoever receives the piece with the prize will be lucky next year. This custom was also transmitted in certain regions of Romania. The children leave their shoes by the fireplace on New Year's Eve, to receive gifts from the good saint - Saint Basil.

Into the South America people greet the new year with very colorful underwear. Usually they wear cheerful shades of red and glaben in the hope of attracting luck and a possible partner. Wishes of wealth and love are expressed through lingerie.

New Year, Brazilians they dress in white and go to the beach to pay homage to the goddess of waters. Often, a boat full of jewelry, candles and flowers is pushed from the beach in Rio de Janeiro to the ocean for good luck and health next year. When they return, the Brazilians eat soup or lentil food, hoping to bring them luck.

In the Philippines it is said that throwing coins at midnight means an increase in income. Kids compete to jump up at New Year's Eve to make sure they grow up tall.

New Year's Eve, the Dutch they make campfires from Christmas trees on the city streets and eat donuts and extremely sweet desserts.

In Germany there is a habit of throwing molten lead in a bucket of cold water, the shape taken by solidified lead giving the opportunity to guess what the new year will bring.

The Jews of Israel eat apples smeared with honey, so that the new year is very sweet.

In France the holiday called "le Réveillon" is marked with luxury food, champagne and gifts. The New Year begins on the eve, which cannot be conceived without pancakes. On the night table between the years is the traditional goose meat and tart with walnut cream. It is customary for children to receive candy in the morning.

In Belgium, it is mandatory to have cabbage meat (from Brussels, as otherwise) on the table on New Year's Eve. Under the plates, tradition demands that a penny of gold or silver be kept, as a sign of luck and abundance in the coming year.

The Romans, on New Year's Eve must make as much noise as possible to drive away all evil spirits.

Another New Year's superstition says that both on the last day of the year and on the first day of the new year, it is good not to make expenses and not to throw anything out of the house (including garbage) because, with it, we throw it out of the house. and luck.

Also as a New Year's tradition, at midnight, the door of the house must be opened, thus allowing the old year to come out, while the new one to enter.

On the other hand, at the turn of the year, it is good for each person to wear a new coat but also something red, in order to attract positive energies.

Romanians usually consume fish on the night between the years, in order to ensure a smooth and easy transition in the following year. Poultry meat is not eaten because birds search the ground and scatter it, which is correlated with the spread of prosperity and good in the house.

Traditionally, nothing is thrown out of the house on the first day of the New Year. Superstition is associated with throwing luck.

On the night between the years, people make a wish, because it has all the chances to be fulfilled.

You also need to have money in your pocket so that the new year does not catch you poor.


Vasilopita - Recipes

Food in Dobrogea

Narcisa Pike

Developing a study of food is not the same as collecting and transcribing recipes because, along with other identity values ​​revealed or preserved in the privacy of a group, such as clothing, myths and beliefs transposed into customary traditions and language (speech), the act of eating is also he is defining, therefore, his approach presupposes in-depth knowledge and understanding of a culture. Only from such a position can we explain the transformations and points of resistance, the characteristic elements, the exotic or picturesque ones, but also what can be constituted in landmarks of convergence and intercultural communication.

The general frameworks that determine the study of nutrition are of order ethnographic (definition and analysis of habitat and occupational profile), anthropological (analysis of male / female relationships regarding food procurement and preparation and political and economic factors that have influenced community life over time), sociological (identification of dietary differences established through social stratification and the role of religion / denomination in imposing food rigors) and ethnological (ordering the preparation and consumption on the daily / festive / ritual / ceremonial axes, ranking the ingredients according to their valences justified by the oral traditions).

Much more complex and more difficult to analyze and define is the state of affairs of multicultural areas and settlements in which, in addition to the coordinates stated above and which outline the identity profile of each group, operated a number of socio-cultural factors and phenomena. -during the epochs of coexistence. In fact, as recent specialized work shows, in their case we must operate with the concepts of interculturality and transculturality that mirror interference and mutual borrowing, as the acculturation process and the principles of syncretic operation are activated in the case of food, as in that of other segments of the life of human societies.

If geo-climatic resources and conditions generate certain main and secondary occupations and a certain lifestyle that includes not only the configuration of settlements and households, but also a certain mentality, then it is natural to interpret through their prism the entire food system, ie the long road of food from nature to culture. It is a two-way relationship of determination: natural space influences human occupations, and the latter contribute to its "taming". In this context, the procurement, production and consumption of food become essential components of the specificity of life, which generates food patterns (pastoral, agrarian, agro-pastoral, fish). Approaching things more broadly from an ethnographic point of view, the study of nutrition must refer both to the primary ingredients obtained by performing occupations (meat, milk, eggs, cereals and other vegetables) and to the tools and facilities that are used in the preparation and preservation. them.

As we have shown in a previous study, "the Eastern European food tradition is characterized by a remarkable diversity of procedures and recipes supported by an amazingly well-preserved ritual component, which leads us to consider it to be essentially peasant. Unlike the West, where the evolution of gastronomy has been marked by the phenomena of acculturation, cultural syntheses, economic and social revolutions and the cultivation of moral and aesthetic values ​​meant to confirm and consolidate the preeminence of the refined taste of the noble classes, Eastern Europe stands out. today by maintaining a rural dominance based on ingredients of local origin and processes that, if not recognized as chef d'œuvre, have established themselves as external identity marks.The main reason for this food conservatism is the preservation of peasant society - until to the present times - within the framework of a subsistence economy (exploited it is family) which, for a year, provides food - from its own resources - exclusively for the members of a family "(Ştiucă 2011: 35).

The two anthropological aspects that we take into account give food, above all, the value of an ethnic emblem. On the other hand, the rigors of fasting were more easily endured by those in a poor or semi-poor state, but it was this fact that led to the development of an ingenuity and a parsimonious spirit that we today consider to be part of the "spirit of the kitchen. authentic traditional ". To these values ​​are added recent mental acquisitions: the search for healthy, hypoallergenic food, easy to digest, but at the same time, tasty and good-looking.

Therefore, the combinations of local vegetables, greens and spices, processed dairy products, simple but consistent baking, along with laborious but balanced meat dishes designed based on traditional processes of combination and preservation have given rise to the specific food area. Few of us know that preparing an impressive number of household foods from milk, meat and even vegetables and fruits by drying, smoking, fermenting, with the addition of salt or other natural preservatives, have been solutions to transform perishable ingredients into long-lasting supplies. winter months, both for fruit and fasting. These are all the more valuable today, as the preservation processes have proved to be truly infallible in terms of preserving the physico-chemical properties, the nutritional qualities, doubled by the flavor. At the same time, they require additional gastronomic efforts meant to restore their freshness and enhance them when served, which has generated more and more recipes, culinary refinements and menus of remarkable diversity and balance.

Far from being characterized by simplicity, traditional Romanian cuisine benefits from elaborate recipes that successively combine processes such as: smoking and boiling, frying and boiling, baking. This is also due to the popular economic spirit, but also to the culturalization of the food act which implies the circumscription of the preparation and consumption of the domestic intimate space (Mihăilescu 2012: 17). The steak, considered by anthropologists "on the side of nature" is made extradomestic and characterizes the aristocratic spirit, ostentatiously opulent (Lévi-Strauss 1990: 21-23), therefore, it is the procedure widely used in a festive context, being also indispensable in recipes for guests.

Finally, the third analytical perspective will reveal important connections with the customary practices related to the two defining cycles for the traditional man: that of annual work and holidays and that of life. Here we will identify symbolic valences of the ingredients and preparations from the daily food invested as such by the Divinity. ab origine rerum to that of gift, offering or sacrifice, from the ritual-ceremonial benefits of family and community commensality to the norms of kindness and mutual respect on which hospitality is based (cf. Văduva 1996 Văduva 1997).

And yet, by unilaterally opening up each of these perspectives, we cannot claim to have answered the question "how is specificity defined?" that is why it is necessary to deepen the ethnographic one and then to add the results obtained through the specific researches of the other disciplines. An important landmark is what we might call the "hierarchy of essences" (basic ingredients), ie the privilege of certain types of meat and fats, semi-finished products and dairy products, vegetables, greens and cereals. Another talks about the hierarchy of recipes and menus: of the daily and festive ones, of the ritual-ceremonial ones with obligatory character, but also of the "crisis" solutions (with substitutes and surrogates), opposite to the abundant ones. Finally, come the favorite spices and combinations of taste, which give the unmistakable dominance and subtleties, characteristic not only of human groups from large geo-cultural areas, but also those restricted to the family cell.

In turn, real recipes are not limited to listing the ingredients but also refer to the sequence of their incorporation, not only the operations themselves, but also the manner and time allocated to each of them, as well as certain details designed to ensure their success and resulting from a long practice. Just like in the study of language, we can talk about a morpho-lexical level - that of ingredients -, a syntactic one - of combinations - and a stylistic one - of individualizing recipes. To these are added a criterion that should not be neglected especially in ethnogastronomic studies in multicultural areas: the context of preparation (occasion, actors, system of prescriptions, religious and magical-ritual restrictions and prohibitions) and consumption (festive time frame - community and family - and the daily one, the temporal cut-out, the order of serving), as well as the symbolic valences of the previously defined food.

In this way we will obtain a complete picture that aims at the relationship identity / otherness // us / the others, but, at the same time, also a regional profile. For relatively uniform areas from a social point of view, things are easier to define instead, in a multicultural space such as Dobrogea we can talk about a sui generis model. Of course, it manifests a series of points of convergence - "food universals" and "Balkans" - but also many points of divergence - specific elements dictated by religion / confessional, occupational or due to the conservatism of some ethnic groups.

The festive and partly the daily diet divides Dobrogea into two areas: that of fish and that of meat, dairy and vegetable dishes. However, this does not exclude the variety because in the Delta, as in the continental area, we find sour boils (soups), oysters and mixed fillings, and in the latter, especially in Christian groups on religiously consecrated days ("releases", feasts), the fish occupies a special place. If the people of the Delta proved ingenious in what we called the "ethnogastronomic style" by constantly inventing and reinventing other fish recipes, Dobrogean farmers and shepherds naturally had a multitude of resources that they either turned into supplies. or they have exploited them as such in the combinations and proportions that characterize them.

Religious impositions, far from impoverishing the "culinary repertoire", generated specificities that, later, over the centuries of coexistence, became points of convergence. That's what happened to baclavalele, cataifurile and sarailie not missing from the festive menus of the Turks, later taken over by the other groups, especially from the urban environment, the guide Tartarian, skordaleaua Greek and Bulgarian salad With cheese, fishing borscht and malasolca Lipovans have become today a kind of tourist emblems, but especially with the famous Dobrogean pie of hot sheep's cheese wrapped in sheets of homemade dough and with stuffed pike, specifically Jewish, but today intensely disputed by all ethnic groups (Mihăilescu 2012: 25-26).

On the same line are the ritual preparations consecrated for certain holidays or festive cycles, among which we mention: martyrs from dough greased with honey (in Romanian), boiled wheat of Sântoader and Crayfish throughout Lent (in Ukrainians), the payment (pita di lapte) from Easter (Aromanian), dishes of dried or boiled vegetables and fruits without oil and served cold, together with breadcrumbs (Suhar) in the first and last week of Lent (for Lipovans), cake ciorek from Hâdârlez (to Turkish-Tartars) (Văduva 2010: 183-210), the stuffed lamb (Corban) from St. George and Vasilopita New Year (in Greek), Bacca and ripe chestnuts on the night of Advent (in Italians) (Pike 2004: 73-158). At the same time, the oral tradition has preserved - even in the form of legends - interesting justifications for the prohibition of consuming certain meats such as pork (Muslims and mosaics), frog and pigeon (Orthodox Christians), rabbit and seafood ( mosaics). On the other hand, recent efforts by researchers have revealed alternatives to everyday food in times of food crisis (corn cake, low-grain bread, rancid soup) and the full exploitation of plant resources for a while. not very far away, such as pond thistles, water lily fruits, rush tips (Mihăilescu 2012: 35 Văduva 2010: 206 215), eaten as such or cooked and dandelion salad and field chicory (Ştiucă 2004: 139).

A journey through time reveals a dynamic of the Dobrogean food model from the relatively monotonous menus and dishes, too little diversified and predominantly vegetal but strongly ethnically imprinted to the one that reveals mutual or generalized interferences and loans. Today we are witnessing an attempt to redefine the regional profile by highlighting the particularities of the group. At the same time, the comparison of authentic recipes and direct observation clarify another aspect that most interviewees are aware of: a number of dishes are defined as variants even if the names, along with the basic ingredients or some details of preparation or the predominance of certain spices or spices differentiate them (eg malasolcă / rasol, storceac / fish stew, chima baiulî / musaca, spanakopita / pita di spanac, dhiples / kserotighana / kataif, mujetu / tobă, ossacol / muschi file, Vasilopita / panfrutto / cozonac).

Dobrogea's hospitality is an indisputable fact and differs slightly from the records of foreign travelers two or three centuries ago (Văduva 2010: 39-60). Perhaps the most obvious aspect is the impoverishment of ichthyological fauna doubled by ecological taxes, which causes today's hosts to make exceptions to the golden rules of fishery gastronomy (eg replacing sturgeons in certain recipes with less appreciated fish) but also to overbid. certain national gastronomic effigies (eg small, sarmalele and fish sausages).

The continental area has been subjected in recent decades to an intense social mix due to facilitating access to education, urban development (with direct consequences such as: migration to the city and then to the West and reducing the number of practitioners of traditional occupations). Last but not least, it is necessary to mention the crossing of identity borders (through mixed marriages and the employment of new types of relationships between individuals).

Therefore, only by appealing to the memory of the communities can the food profile of the settlements be reconstituted - with a claim of fidelity, and we believe that this must be put under the sign of emergency ethnology.

The return to traditional simplicity, the reorientation towards Balkanism is combined today with the efforts to affirm the ethnic traditions, supported and promoted by various bodies interested in the tourist exploitation of the region. In this context, the reactivation of the collective memory is a response to the new pressures to which the Dobrogean settlements are subjected: the invasion of tourism, the excessive marketing of traditions, globalization, on the one hand, and the desire to assert one's values, to harmonize with others. on the other. All the more valuable can be a project like the one financed by the National Cultural Fund Administration, since the bearers of traditions are offered the opportunity to present those elements that they especially appreciate and through which they identify both as representatives of their own group and and as bearers of Dobrogea cultural model.

Bibliographical references:
Lévi-Strauss, Claude: "Le triangle culinaire", 1990, apud Mihăilescu op. cit.
Mihăilescu, Vintilă: "Food and society in the Danube Delta" in At the table with the people of the Delta. A mapping of gastronomic practices. Stroe Monica Iancu, Bogdan (coord.), Bucharest, Coresi, 2012
Pike, Narcissus (coord): Dobrogean landmarks. Field notes and comments. Bucharest, CNCPCT, 2004.
Pike, Narcissus: "The Christmas Pig (Sheet for an ethnology of food)" From the popular traditions of Romanians in Hungary / A magyarországi románok néprajza 16, Budapest, 2011/2012, Magyar Néprajzi Társasága.
Văduva, Ofelia: Steps to the Sacred. From the ethnology of Romanian food, Bucharest, Encyclopedic Publishing House, 1996.
Văduva, Ofelia: The magic of the gift, Bucharest, Encyclopedic Publishing House, 1997.


Banatean cake

Banatean cake recipes: how to cook banateana cake and the tastiest recipes for fast cake, fabulous cake, TV cake, jerbou cake, amanda cake, bee cake, president cake, victoria cake, royal cake, cocosana cake.

Banat cake with honey

Sweets, Cakes for sheet: - 4 tablespoons honey - 12 lg oil - 300 g sugar - 2 whole eggs - 2 lgt. baking soda - 6 lg milk - 500g flour for cream: - a cube of margarine frame - 2-3 lg flour - 200 ml milk - 250ml milk - 200g extra sugar: jam.

Paturata banateana

Bakery and confectionery products, Salty dishes we need: for the batter: 1 tablespoon of oil 1 tablespoon of vinegar half a kilo of flour 1 pinch of salt for the filling: 200 grams of telemea delaco sheep noodle 300 grams of fresh cheese delaco 4 , 4% 1 egg greens other snacks.

Blueberry cake

Sweets, Cakes 3 sheets of cake with vanilla 200 g blueberries 300g whipped cream + 100 g for garnish 150 g sugar 1 sachet gelatin 1 sachet vanilla sugar

Raisin and chocolate cake

Sweets, Cakes 400 gr cake sheets, 1 kg cocoa cream, 200 gr raisins or candied fruit, 400 gr household chocolate

Cake With Shock

Sweets, Cake 400ml shocked for the counter: 35g of corn, sifted 35g flour, sifted 3 eggs potassium bitartrate 90g vanilla sugar powdered sugar shock flowers (optional) to serve

French Lemon Cake

Sweets, Cakes, Cake for cake: 75g butter 3 eggs 2 lemons - peel and juice 200g sugar 75g sour cream 150g flour 1 teaspoon baking powder for icing: 75g powdered sugar 1 lemon - juice

Coconut cake

Sweets, Cakes 520g mix for angel cake 400g coconut cream 400g condensed milk 450g whipped cream, whipped 230g coconut flakes

Overturned cake with oranges

Oranges for the cake dough: - 220 g sugar - 150 g flour - 4 eggs - 150 g butter - 1 teaspoon vanilla extract for topping with oranges: - 2 oranges - 100 g sugar

Walnut and jam cake - Morning Cake

3 eggs 13 tablespoons sugar 13 tablespoons oil 18 tablespoons flour 13 tablespoons milk a teaspoon baking powder essences a cup of ground walnuts 200 gr jam (any taste)

Aromatic cake with whole pears

Sweets, Cakes ingredients for pears: 3 large and firm pears, 750ml dry white wine, 250g sugar, 4 cloves, 3 anise stars, 8 cardamom pods, 2 cinnamon sticks for the cake: 200g butter, 200g sugar, 4 eggs, 200g flour, 1 teaspoon baking powder, a pinch.

Delicious cake with bananas and caramel sauce

Sweets, Cake for banana cake: 175g butter 175g brown sugar 110g caster sugar 1/2 teaspoon cinnamon 3 ripe bananas 3 eggs 300g flour 1 teaspoon baking powder for caramel sauce: 375ml liquid cream 135g brown sugar

Fine chocolate cake

for the cake o100 gr dark chocolate o150 gr butter or margarine frame o4 eggs o100 gr sugar o50 gr flour for caramel sauce o100 gr sugar o50 gr butter o100 ml sour cream lemon zest to taste

Cake with urda and raisins

Sweets, Top cakes: 2 eggs, 13 tablespoons sugar, 13 tablespoons oil, a pinch of salt, 1 teaspoon baking soda, flour as much as the filling: 700 gr sweet urda, 3 eggs, 150 gr sugar, 200 gr raisins, lemon peel, 1 egg for greased cake, margarine for greased tray

Delicious strawberry cake

Sweets, Cake tops: 6 eggs, 6 lg water, 12 lg sugar, 1/2 sachet baking powder, 12 lg flour for cream500 ml whipped cream, 500 gr strawberries (fresh or frozen), 1 sachet gelatin, 150 ml milk , 100 gr sugar, syrup for syrup cake for decoration100 ml whipped cream, 50.

Countertop cake with apples and green walnut jam

Gray, Apples 1 cup sugar 1 cup white flour 1 cup semolina 1/2 sachet baking powder 1.5 kg apples 2 sachets vanilla sugar cinnamon to taste 100 g butter oil for baking tray sugar powder for powdering green walnut jam / for each cake triangle in.

Cake 7 minutes in Heaven

Chocolate Cakes, Homemade Cakes, Countertop Cakes (angel cake): 150 g flour 12 egg whites 150 g sugar a pinch of salt 1 teaspoon baking powder 2 teaspoons vanilla extract for cream: 2 packets instant milk chocolate pudding 750 ml liquid cream 1 teaspoon sugar.

Cake with oranges and almonds

Sweets, Cakes for cake: - 6 eggs - 200 g. Caster sugar - 250 g. Ground almonds - grated peel of 2 oranges - juice of 1 orange for syrup: - grated peel of 3 oranges - 200 ml. fresh orange juice - 1 tablespoon honey - 100 g. caster sugar.

Fruit cake

5 weighed eggs (about 315 gr.) 315 gr caster sugar 315 gr flour, 100 ml oil, a packet of baking powder, a packet of vanilla sugar. a teaspoon of salt. 700 gr fruits cut into small pieces to easily cut the cake.

Fruit cake

Peaches, Cherries, Plums is a recipe taken from France and is absolutely delicious, easy to make and quick to taste. 3 eggs 60 gr flour 90 gr sugar (I put a little more I like a little sweeter) 45 gr melted butter a little salt 250 gr fat cream 800 gr seasonal fruit (I.

Cheesecake

for the crust: 1 cup (250g) flour 1/4 cup sugar 1/2 cup ground walnuts or pieces 120 gr butter for the composition: 3 packets of cream cheese or cheese for the cake 3/4 cup sugar or to taste 3 tablespoons flour 1 sachet vanilla sugar Dr. oetker 3/4.

Carrot cake

a wonderful cake with a soft and fluffy texture and the color is attractive 2 eggs 4 lg caster sugar 3 lg vanilla powdered sugar 60 gr butter that we will melt 3 lg oil 200 gr grated carrots through a small grater 1 sachet baking powder 160 gr .

White cake

Ammonia, Onyx for this delicious cake we need the following: sheets: 300gr. flour (maybe even more) 50 gr. lard (this was the recipe) but I put instead of lard butter 1 egg 10 gr. ammonia 100 ml milk and 5 tablespoons cream sugar: 250.

Taoko cake

Children's food, Cakes 300 g biscuits (or 1 + & frac12 pack) 200 ml prepared coffee (lean) or inka 350 ml liquid cream (150 in cream + the rest garnished) some strawberries for vanilla cream we need: yolks from 2 eggs (egg whites can be used for.

Chocolate cake

Cake icing: 225 gr unsalted butter 300 gr sugar 4 eggs 1 teaspoon vanilla essence 315 gr flour 65 gr cocoa powder 1/2 teaspoon cinnamon powder 1 teaspoon baking soda 1 teaspoon salt 80 gr semi-sweet chocolate flakes (chopped chocolate.

Cake & quot. Ice cubes & quot

I made this cake with pasta water, whose recipe I took from the ginette's blog, thank you very much ginette for the recipe. it is very good, easy to prepare and very good looking. for the countertop we need: * 4 eggs, * 1 tablespoon sugar, * 2 tablespoons.

Maple Syrup Cake And Walnuts

Sweets, Cakes mix: 1/2 cup brown sugar 1/4 cup flour 1/4 cup walnuts, chopped 1/2 teaspoon cinnamon 3 tablespoons melted butter cake: 2 cups flour 1 teaspoon baking powder 1/2 teaspoon baking soda 1 / 2 teaspoon fine salt 1/2 cup brown sugar 1/2.

Marzipan, Mascarpone And Fruit Cake

Cakes, Sweets for cake: 250g butter 185g powdered sugar 1 orange - grated peel 4 eggs 100g flour 150g ground almonds 1 tablespoon baking powder 200g marzipan, chopped into 1 cm pieces 2 lemons - mascarpone icing juice: 200g mascarpone 200ml.

Urda cake

The essence of rum, rum, raisins is a simple and tasty cake that is made very quickly. if you don't have urda now, you can try to prepare it with cottage cheese. -for the dough 2 eggs 22 tablespoons sugar 22 tablespoons oil 22 tablespoons flour 30 tablespoons milk 1 tablespoon tip.

Cake-pudding with coffee sauce

Ingredients for the sauce: 1. 350 ml hard coffee 2. half a cup of brown sugar 3. half a cup of white sugar 4. 40 gr cocoa powder 5. a row of dark chocolate (approx. 20 gr) cake ingredients (for a tray of 22/22): 1. 80 gr.

Cola cake

Sweets, Cakes 500g muffin mix 330ml coca cola

Sugar-free cake - ideal for diet, diabetes

Kiwi 5 oua (de preferat de casa) 5 linguri faina 1 praf de copt (se poate si fara) 1 lingura ulei fructe: in retata din poze am pus cateva visine kiwi mere calite fara zahar si bucatele mici de lamaie dar se pot pune si numai cateva capsuni este la fel.

Prajitura Iuliana cu crema, de post

Retete de post, Dulciuri pentru foile de prajitura: 10 linguri de zahar 10 linguri de ulei 10 linguri de bors 1 lingurita bulion, dizolvata in putin bors sau apa 1 lingura amoniac faina cat cuprinde, astfel incat sa obtinem un aluat mai moale (dar sa se poata intinde.

Prajitura-pudding cu sos de cafea

Dulciuri, Prajituri ingrediente pentru sos: 350 ml cafea tare jumatate de cana de zahar brun jumatate de cana de zahar alb 40 gr pudra de cacao un rand de ciocolata amaruie (aprox 20 gr) ingrediente pentru prajitura (pentru o tava de 22/22): 80 gr unt topit la.

Prajitura cu mere Ńicoleta

Dulciuri, Prajituri mere, faina, zahar, oua, lapte, praf de copt

Prajitura cu rubarbar

Rubarba 1 pachet margarina 400 g zahar 5 oua 1 plic praf de copt 350 g faina rubarbar

Prajitura Tiramisu

Dulciuri, Budinca 3 oua, 250 g frisca, 400g zahar pudra, 250 g branza mascarpone 2 pachete piscoturi, cafea cacao

Prajitura Boston cu crema

Dulciuri, Prajituri pentru blatul de prajitura: 200g unt nesarat 450g faina 4 lingurite praf de copt un varf de sare 300g zahar tos 2 lingurite esenta de vanilie 4 oua mari la temp camerei 225ml lapte pentru crema de lapte si oua: 200ml smantana grasa 50g zahar tos.

Prajitura cu dovleac

Dulciuri, Prajituri 100 g unt 75 g margarina 1 pahar smantana 250 g faina 1 ou 1 1/2 dovleac 150 g zahar ulei

Sponge cake with pumpkin

Powdered sugar, Cinnamon, Gray 2 kg grated pumpkin. 1 glass of flour. 1 gray glass. 1 old glass. 4 tablespoons milk powder. 100 gr butter. 50 ml of sweet milk (whoever wants can put more milk, but the cake must stay longer in the oven). sugar for hardening pumpkin (each.

Cherry cake

Visine 1 pachet margarina 400 g zahar 5 oua 1 plic praf de copt 350 g faina visine.

Moelleux au chocolat (prajitura cu ciocolata)

Ciocolata 250g ciocolata 175g unt 125g zahar 75g faina 5 oua

Prajitura Cu Ciocolata, Fara Faina

Prajituri, Dulciuri 200g unt, tocat 250g ciocolata neagra, tocata 4 oua, separate 1 cana zahar pudra

Prajitura inteligenta

9 oua 200 g unt 200g faina 250g zahar pudra 1 litru lapte 5 plicuri zahar vanilat coaja de lamaie (optional)

Prajitura Ecler

Dulciuri, Prajituri 2 pachete biscuiti graham 170g budinca instant de vanilie 3 cani lapte 230g frisca 450g glazura de ciocolata

Prajitura Punch

Praf de copt, Rom, Apa aceasta prajitura este foarte populara in slovacia. face parte dintre dulciurile pregatite de gospodine cu ocazia sarbatorilor . - blaturi: 9 oua 9 linguri zahar 9 linguri faina apa praf de copt colorant rosu - sirop: 200 ml sirop capsuni 200 ml.

Vasilopita, prăjitura care vă aduce noroc de Anul Nou

Prajitura cu visine

6oua11 linguri zahar11linguri faina11 linguri uleipraf de coptzahar vanilatpraf de sare.

Smart cake

Dulciuri, Prajituri 225 g faina 250 g margarina 1 l lapte 2 pliculete zahar vanilat 250 g zahar 8 oua

Nougat cream cake

Walnuts 5 wafer sheets 250 g margarine 3 eggs 2 cups sugar 1 cup walnuts 1 tablespoon cocoa lemon peel or orange.

Prajitura Eclair

Prajituri, Dulciuri, Craciun 2 pachete biscuiti graham 85g budinca de vanilie instant 3 cani lapte 230g frisca 550g glazura de ciocolata


Că Vasile le-a cerut locuitorilor unui oraș să adune bogățiile pe care le mai aveau pentru a opri asediul asupra orașului.

Locuitorii au adunat tot ce au reușit, adică bijuteriile lor.

Asediul s-a retras și Vasile a rămas cu bogățiile.

A decis să le dea înapoi doar că nu mai știa cui ce trebuie să îi dea așa.

A copt mai multe pâini speciale și a ascuns bogățiile în ele. Apoi le-a împărțit locuitorilor pâinile pentru ca fiecare să primescă ceva înapoi.

Tot legenda spune că, locuitorii au primit înapoi fix bijuteriile pe care le donaseră.


Plăcinta cu brânză – plăcinta cu noroc!

Anul Nou nu putea să treacă fără plăcinta cu noroc pe care o știu din copilărie. În fiecare an, la miezul nopții, bunica tăia plăcinta cu brânză în care ascunsese un bănuț. Cine îl găsea putea fi sigur că în anul ce vine se va bucura de bunăstare materială. N-aș putea spune ce stă la baza acestui obicei, dar cred că este un melange între prăjitura tradițională de Anul Nou din Grecia, Vasilopita (plăcinta Sf. Vasile) în care se ascunde un bănuț și plăcinta cu răvașe de pe la noi. Fie că vreți să o pregătiți de sărbători sau oricând vă e poftă de ceva bun, vă spun cum se prepară:

Ingredient:

300 gr telemea de oaie

2 tablespoons sour cream

250 gr faină

100 ml apă călduță în care am dizolvat un praf de sare

1 tablespoon oil

1 tablespoon of vinegar

Method of preparation

Brânza sfărâmată cu furculița se amestecă într-un bol cu ouăle și cu smântâna. For aluatul de placintă, cernem făina într-un bol mai mare sau direct pe masă, facem o adâncitură în mijloc și punem uleiul si oțetul, încorporând făina puțin câte puțin cu o furculiță. Adăugăm apă puțin câte puțin, încorporând făina de la interior spre margini, apoi frământăm până obținem un aluat elastic care face bule de aer la interior. Împărțim aluatul în două, îl acoperim cu folie de plastic și cu un prosop și il lăsam sa se odihnească cca 20 de minute. Întindem două foi de plăcintă, una mai mare si una mai mică. Într-o tavă în care am pus foaie de copt unsă puțin ulei, așezăm foaia cea mare și o ungem ulei. Punem umplutura și cealaltă foaie deasupra pe care, la fel, o ungem cu ulei. Aducem marginile foii de dedesubt peste foaia de deasupra și sigilam plăcinta. O înțepăm din loc in loc cu o furculiță apoi o ungem cu un gălbenuș amestecat cu o lingură de smântână. Se coace la foc mediu cca 25-30 de minute, sau până iese curat paiul de încercare.

Nu puneți sare în umplutură pentru că telemeaua este deja sărată, dar puteți pune un vârf de cuțit de pepper și jumătate de lingură de chimen negru. Dacă vi se pare că umplutura este prea zemoasă și vă e teamă că nu se coace bine foaia, presărați pesment pe foaia de jos.


Ce mancam de Revelion: 10 superstitii culinare din intreaga lume

Into the China, Japonia si alte tari asiatice se obisnuieste ca in seara de Anul Nou sa se consume noodles pentru o viata lunga, noodles care semnifica longevitate. Cu cat sunt mai lungi, cu atat mai bine.

1 iunie, Ziua Internațională a Laptelui. Studiu: 60% dintre români.

Friptura din purcelus de lapte

In unele tari precum Cuba, Spania, Portugalia, porcul simbolizeaza progresul. Traditia spune ca cine va consuma carne de porc, de preferat purcelusul de lapte, in noaptea de Revelion va avea noroc tot anul, va evolua, fara a se agata de trecut.

In Suedia si Norvegia, de Anul Nou, este servita budinca de orez in care se ascunde o migdala. Persoana care o gaseste migdala va avea parte de prosperitate tot anul, iar uneori se lasa si cu un premiu.

Fasolea si frunzele de varza

Into the America de Sud, consumul de fasole cu ochi negru reprezinta smerenie si, prin urmare, aduce noroc. In plus, frunzele de varza si alte verdeturi sunt considerate norocoase deoarece au aceeasi culoare ca si banii.


Obiceiuri de Anul Nou în Grecia

Noaptea de Anul Nou este momentul despărțirii de trecut și al dorințelor, așteptărilor, speranțelor pentru următoarele 365 de zile. Energia se îndreaptă către mai bine, mai bun, mai frumos, mai bogat, mai prosper.

Focuri de artificii

Spectacolul de sunet și lumină diferă de la o regiune la alta. Unul dintre cele mai frumoase este în Atena, la Acropole. O noapte de Anul Nou fără artificii este de neconceput în Grecia. Nu același lucru se poate spune despre petarde.

Deși în toată zona Balcanică anul vechi și spiritele rele sunt alungate cu zgomot, în Grecia folosirea materialelor pirotehnice nu este permisă oricui.

Vasilopita – Pîinea Sfântului Vasile

Vasilopita este o prăjitură în care gospodina ascunde un bănuț. Pe 1 Ianuarie, ziua în care creștinii îl serbează pe Sf. Vasile, prăjitura se taie după un ritual bine stabilit.

Prima felie, pentru Hristos. Următoarea, pentru casă. Apoi se taie câte o felie pentru cei prezenți, în ordinea vârstei, de la cel mai bătrân la cel mai tânăr. Cel în a cărui felie se află bănuțul norocos va avea parte de noroc în tot anul ce urmează.

Obiceiul își are rădăcinile într-un eveniment de la începuturile creștinismului. Când Caesarea era condusă de un tiran ce amenința cu vărsarea de sânge, Sfântul Vasile s-a gândit să strângă un tribut pe care să-l ofere asupritorului. Fiecare cetățean a donat monede și bijuterii din aur.

Impresionați de solidaritatea locuitorilor, soldații s-au retras fără a încasa tributul. Nemaifiind necesare, Vasile a hotărât să le returneze proprietarilor banii și bijuteriile.

Însă nu mai știa care cui aparțin. Atunci a copt pâini în care a ascuns monedele și bijuteriile și le-a împărțit locuitorilor. În mod miraculos, fiecare a primit înapoi exact ceea ce donase.

De asemenea, Sf. Vasile este acela care aduce cadouri copiilor și nu Moș Crăciun.

Deși nu am cunoștință despre oarecari origini grecești, la mine în casă s-a pregătit întotdeauna plăcinta cu noroc.

Cetele de colindători

Colindele, în Grecia, încep în Ajunul Crăciunului și se termină la Bobotează. Colindătorii sunt copii care poartă cu ei instrumentul muzical trianglu și merg din casă în casă. Cântecele lor au rolul de a binecuvânta casele și gazdele, iar sosirea colindătorilor este semn de noroc.

O casă ocolită de colindători va fi ocolită și de noroc în anul următor. La început, colindătorii erau răsplătiți cu dulciuri și fructe. Între timp, obiceiurile s-au schimbat și li se oferă bănuți. Vă sună cunoscut?

Jocul de cărți

Anul Nou și norocul merg mână în mână, iar ceva care să aducă și mai mult noroc, cum ar fi jocul de cărți, este irezistibil pentru orice grec. Mizele sunt simbolice, plăcerea jocului și ideea că „ceva în plus” e mai mult decât nimic sunt motorul pentru partide de joc pentru toată noaptea.

Loteria Națională, tripourile și cazinourile oferă alternative pentru această distracție, dar parcă tot mai frumos e acasă, cu familia și prietenii.

La fel ca și plăcinta cu noroc, jocul de cărți sau de remmy erau nelipsite la petrecerile de Revelion când eram copil.

Un tacâm în plus la masa de Anul Nou

Despre ospitalitatea grecilor am aflat toți cei care am mers măcar o dată în vacanță. Un desert din partea casei sau un păhărel cu uzo sunt mici tratații cu care grecii știu să își fidelizeze clienții. Dar ospătarea drumeților este un obicei foarte vechi.

Zeii Olimpieni îî pedepseau crunt pe cei care refuzau să hrănească sau să găzduiască un călător care le bătea la ușă. Ca să nu-i mânie pe zei, deschideau ușile caselor oricui. Însă nu toți drumeții aveau gânduri bune și, nu de puține ori, aceștia erau tâlhari.

Ca să se păzească, dar nici să încalce poruncile zeilor, grecii puneau pe marginea drumului fructe și legume din care să ia orice trecător.

Un tacâm în plus pe masa de Anul Nou arată că oricine este binevenit în casă și la masă.

Zdrobitul rodiilor

O altă vorbă din bătrâni spune că cioburile aduc noroc. Foarte multe popoare sparg de Anul Nou un pahar, o farfurie ca să spargă ghinioanele din anul care trece. Grecii sparg farfurii cam la toate petrecerile. De Anul Nou, în unele zone, are loc un ritual neobișnuit: zdobitul rodiei.

Puțin înainte de miezul nopții, toată lumea iese din casă să întâmpine Anul nou cum se cuvine. Primul care intră în casă este „aducătorul de noroc”, de regulă un copil care pășește în casă cu dreptul.

În urma lui, un alt membru al familiei zdrobește o rodie de pragul casei. Cu cât mai mulți sâmburi zemoși sar din fruct, cu atât mai mult noroc va avea avea familia.

Obiceiul nu se practică în toată Grecia. Unii spun că este un obicei pre-creștin și semnificația lui ar fi alta. Deopotrivă mercenari și navigatori, grecii erau pândiți de moarte în fiecare clipă.

În credințele vechi, rodia era asociată cu moartea. Când rodia era zdrobită, moartea era alungată și, astfel, familia se asigura că în anul ce urmează nu va pierde pe niciunul dintre cei dragi.

Tu ce obiceiuri de Anul Nou mai știi?

Răspunde-mi într-un comentariu la articol și dacă ți-a plăcut, dă-i share pe Facebook, să afle și prietenii tăi! Ne vedem și pe Instagram.


Ne place să ne amintim de unde ne tragem, pentru că suntem o verigă dintr-un lanț.

Avem informații despre străbunici, bunici, părinții noștri și acum dăm mai departe informația către copiii familiei. Și ei vor avea copii, sunt și ei o verigă dintr-un lanț care se formează mai departe. Și fiecare verigă este importantă.

Cred că orele petrecute împreună pentru a pregăti bucatele de pe masă fac ca aceste Sărbători să aibă sens, să fie diferite de orice alte zile libere, să simțim spiritul sărbătorilor, să reușim să analizăm anul care a trecut și astfel să facem ca ”cele rele să se spele, cele bune să se adune”.

Spiritul sărbătorilor și magia, le construim împreună. în familie, locul în care suntem iubiți, protejați, înțeleși, acceptați așa cum suntem. Când viața ne dă câte un examen mai greu, un obicei, un gust, o amintire, devin o ancoră care ne ajută să stăm la suprafață până trec valurile.

Sărbători fericite!

Photo by cottonbro from Pexels


Video: Vasilopita Greek New Years cake


Comments:

  1. Neal

    It will be the last drop.

  2. Edelmar

    Someone is now eating lobsters in the bathhouse, but ordinary people are sitting idle ...

  3. Raymund

    Rather excellent idea

  4. Shaktidal

    The made you do not turn back. That is made, is made.



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