The production of dried fruits is one of the effective ways to solve the problem of seasonality without loss. Fruits and vegetables cultivated in Uzbekistan are distinctive with their taste. In particular, the degree of sugar is very high in them, which maintains sweetness of dried fruits. For this reason Uzbekistan is famous for its dried fruits. Traditional way of drying fruits (drying in an open air) is widespread. Methods of drainage vary with the type of fruit. Sometimes, the same type of fruit is dried in different ways. For example there are such ways of raisin making (drainage of grapes) as: avlon, bedona, garmiyon, sabza, soyaki and others. In simple way of making raisin, grape is laid on the plastered square, on bordon or buyra. In this method, the grape dries duing 20–30 days. Grapes, dipped to an acid solution, dry in 7–10 days, in specially cooled rooms, it takes 4–8 weeks to dry the grape.

Sing-si is a type of oil/ghee produced manually. It is purely made with locally available materials and doesn’t mix any imported ingredients unlike the oil which are available in the market today. The main ingredient used is the Se-lung- a black small oily seed. Its scientific name is Parasassafras Confertiflora. The Se-lung tree is either wild or domesticated. Usually, in bygone days, it is believed that almost many villages had a trend of processing Sing-si, however, the trend wasn’t famous unlike Thongsa village under Chongshing Gewog (block) in Pemagatshel. According to grandma Nimdaza who is seventy-four years old, processing of Sing-si was part and parcel of their lives and members from every household were engaged in performing chores of Singsi production. Further she says that the labor contribution was also done depending upon the number of members present in the household. More than one worker was engaged from the household which had more family members. The materials needed were –Tsir (a small bamboo basket), Mar-kang (wooden block), plank, stones, Neetong-ma (pestle), frying pan, Luu (pounding stone). The Sing-si was used mainly for offering butter lamps. Other secondary uses were for human and animal consumption. Humans consumed it as there weren't imported oils available those days in the shops.

Mongolians make a tea in various ways. We boil the water for tea and add powdered tea to the boiling water and keep it on the soft fire for two minutes. Then we blend the boiling tea with milk and salt. We ladle up and pour back the blended tea in a flurry. We call tea as five dainties. They are water, salt, milk, ghee and tea. We melt ghee or fat of sheep's tail and add millet in the cast-iron pot and fry them. Then we pour hot plain tea without dregs, blend it with milk, put the lid on the pot and keep it for a while. Then we season the boiling with salt and soda. Then we pour it into a kettle. This is called hiitstei tsai or tea with various mixtures. This is thicker and oily tea. It can remove one's fatigue and satisfy one's hunger. Mongolian tea is called as, tiisen tsai (tea in corky tub), bortstoi tsai (tea with pemmican), torguud tea, tea with ravioli, tea with nettle and so on. We have many traditions to make a tea.

Skills of drying fruits and vegetables for using them in other seasons. Fruits such apricot, grape, plum, cherry, peach and vegetables are dried in the sunny and shadow places with special methods.

Tein Masin is an ancestral legacy that is inherited from generation to generation until today practiced in general by coastal population. Salt production can still be found in some coastal communities along the north coast of Timor-Leste from the municipality of bobonaro to the municipality of Lautem. With emphasis on the administrative post of Atabae-Bobonaro, Loes and Tibar-Liquica municipality, Manatatu municipality, and Laga in Baucau municipality.

Although the origin of yak breeding in Nubri is not known, it can be stated that it has been practiced there for a very long time. The villagers get almost all their needs from the yaks. Milk is the most important product obtained from the yaks. It is consumed either raw or boiled. Raw milk is also used to make tea, and it is also sold or bartered. Milk can also be used to make butter, which fetches a good price. There are two types of butter production: churning and machine processing. In churning, butter is traditionally made in a wooden vessel. In machine production, modern technology, a milk separator, is used to extract butter. Cheese and hard cheeses are also a good source of income for livestock farmers. Then the whey is used. Of all the products obtained from yak, Phe-lu is another unique traditional dish. Phe-lu is a sticky substance that tastes like aged cheese and is specially made from the milk of Bjim (female yaks). There are two types of Phe-lu: one made from milk and the other from curd. Phe-lu made from milk is considered better because cheese made from curd can easily turn into zoedey (fermented cheese). For a kilogram of milk Phe-lu, one gets about 800 to 1000 Ngultrum (Bhutanese currency), and for a kilogram of curd Phe-lu, slightly less, about 600 Ngultrum. It is usually produced in the highland areas where people depend mainly on livestock and dairy products. Phe-lu is a remarkable representation of nomadic life. It shows how nomads subsist only on milk, but in different ways, either by selling it or consuming it directly. In Paro Dzongkhag, Tsento Gewog is located in a highland area where yaks are raised and dairy products are either sold or bartered. Phe-lu, which is made from yak milk, is produced in Tsento Gewog. Phe-lu is mostly made in the 5th, 6th, 7th and 8th months of the Bhutanese calendar.

The element consists of the traditional craftsmanship of a community called Thatheras of Jandiala Guru, Punjab, India. The Thatheras craft utensils are of both utilitarian and ritualistic value made of copper, brass and kansa (an alloy of copper, zinc and tin). The metals used are recommended by the ancient Indian school of medicine, Ayurveda. In Ayurvedic texts, copper is regarded as an ideal metal for making cooking utensils and possessing medicinal properties. On the other hand, kansa is the prescribed metal for retaining the nutritive values of food. The settlement of the craftspeople in Jandiala Guru is laid out along a series of narrow lanes, lined on both sides by small home-cum-worksheds with families living and working on their hereditary profession. Both male and female members participate in the processing and creation of the artefacts. The process begins with procuring cooled cakes of metal which are flattened into thin plates, and are then hammered into curved shapes, creating the required pots, urns, plates and bowls and other artefacts. Heating the plates while hammering and curving them into different shapes requires careful temperature control, which is done by using tiny wood-fired stoves (aided by hand-held bellows) buried in the earth. The utensils are manually finished by polishing with acid, sand and tamarind juice. Designs are carved by skilfully hammering a series of tiny dents on the surface of the heated metal. Using basic tools that are handmade, the craftspeople create ritualistic, ceremonial and utilitarian vessels for both individual and community use.

India 2014

"Salt" is an essential ingredient for many kinds of foods and helps keep the human body strong and healthy. Not only that, salt is also used in many other ways, in everyday life, in the food and cosmetics industry, and in spiritual ceremony. To this day, Cambodia does not have to worry about finding salt ores, as there are coastal provinces that can produce enough salt to supply the country's consumption. In the past, the people who live along the seaside traditionally made salt by extracting seawater and boiling it into salt, and that production was only for family use, not for sale. Then, in 1941-1942, a Cambodian named Poch deforested Ang Kol area (now in Phnom Leav commune, Kampong Trach district, Kampot province) to produce salt. At that time, he brought a Chinese man named Cheng from Bassac district (Kampuchea Krom) who knew how to make salt to help. Later, other businessmen came to do this business, so the salt production became more and more widespread until it reached the factory for processing salt. Some people in that area can grow rice and harvest salt because rice planting and salt production are done in different seasons. Rice is grown in rainy season and salt is produced in the dry season. The salt evaporation fields are generally inactive after the New Year. The way to cultivate salt fields is that they first need a fairly large amount of land near the sea, because they have to drain salt water into a large dam called“Srae Hal” or salt evaporation field. After that, they have fields that are built with dams next to each other, continuing inside the mainland. The salinity of the salt is calculated by measuring the salinity with a thermometer. The water in the dry field has a salinity of only "level 2". Then the water is left to "sleep" overnight in the dry field and then drained into the next field, where the salinity level rises to 5 degrees. "If the salinity level reaches "level 2" no plants can grow, not even sea fish can survive, and the bottom of the field is unusually hot. The water at this point is only around 4cm deep. The next day, it was drained to another field, when the salinity level reached "10". This was done until the end of the field, where the salinity level had risen to “level 25”, and a lump of salt appeared. The last field is called "cooked field," and the salt that is formed is called “Grow”. The work here is called “cultivating salt”. They have to hurry to "collect" and put it in storage every day, otherwise, the salt will freeze. When it is around 8cm high and the salt will harden like a rock. The hotter the day, the faster the water evaporates, and the faster the salt grows. The water is very hot, can reach 45 degrees. When collecting salt every day, sometimes it rains. If it rains a little or moderately, it does not cause any major problems, but if it rains too much, fresh water is drained through a canal. Drainage is not difficult because fresh water is lighter than salt water, so fresh water is on the surface. On the other hand, if fresh water is not drained, it will cause moss to grow suddenly. That is why the first thing to do is to clean the canals and clean all the fields so that there is no moss and then compress the soil. The salt depot must be built from plants such as wood or bamboo, etc. If metal is used, it will be rusty.

Cocooning is a complex of raising silkworms, growing cocoons, and is one of the main branches of agriculture that supplies raw materials for the silk industry. As a cocoon industry, the establishment of mulberry groves as a source of food for cocoons, the creation of new varieties of mulberry, the creation of silkworm breeds and durapillas, breeding work, raising silkworms and raising their eggs, preparing live cocoons for the silk industry, drying the cocoons and making them meet the requirements of the dry cocoons standard. includes tasks such as transfer to enterprises, preliminary processing of cocoons.

Afghanistan,Azerbaijan,Iran,Tajikistan,Turkmenistan,Turkey,Uzbekistan 2022

WASHOKU is social practice based on a comprehensive set of skills, knowledge, practice and traditions related to the production, processing, preparation and consumption of food. It is associated with an essential spirit of respect for nature closely related to the sustainable use of natural resources. WASHOKU has developed as part of daily life and with a connection to annual events and is constantly recreated in response to changes in human relationship with natural and social environment. Basic knowledge, social and cultural characteristics associated with WASHOKU are typically seen in New Year’s cerebrations when Japanese people immerse themselves in their tradition transmitted from generations to generations, thus reaffirming their identity and continuity. WASHOKU in New Year’s celebrations are regionally rich in diversity, given that each province has its own historical and geographical specificity. People make various preparation to welcome the deities of the incoming year; pounding rice cakes, preparing special meals such as beautifully decorated dishes called Osechi, Zoni and Toso, using fresh locally available ingredients each of which has a symbolic meaning. These dishes are served on special tableware and shared by the family members, or shared collectively by the community members, ensuring peoples’ health and social cohesion. This provides an occasion for elderly persons to teach the meanings contained in this social practice to the children. In daily life, WASHOKU has important social functions for the Japanese to reaffirm identity, to foster familial and community cohesion, and to contribute to healthy life, through sharing traditional and well-balanced meals.

Japan 2013