Journal articles on the topic 'Cuisine philippine'

The region of Borneo is very interesting in its diversity of gekkonid lizards of the genus Cyrtodactylus. Until now, it is known to harbor 14 described species. Herein, we described a new member of this genus from the adjacent island of Maratua. Cyrtodactylus tehetehe sp. nov. is named after the specialty of the traditional cuisine of the Derawan Islands (sticky rice with coconut milk and a little salt wrapped in sea urchin skin, Echinoidea spp.). The new species forms a tight phylogenetic clade with Philippine taxa allied to C. annulatus and is sister to the Palawan species C. tautbatorum, a biogeographic surprise, given that C. jambangan and C. annulatus occur closer geographically, in the Sulu Archipelago. The new species can be distinguished from all other congeners by a combination of characters including maximum SVL, number of supralabials, infralabials, longitudinal dorsal tubercle rows, paravertebral tubercles, ventral scale rows, subdigital lamellae on fourth toe, by having tubercles on ventrolateral body folds, a single precloacal pore and enlarged precloacal scales, lacking tubercles on upper arm, enlarged femoral scales and respective pores, precloacal depression, and transversely enlarged median subcaudals.

Samgyeopsal has become a widely popular cuisine in the Philippines since 2014. The rise of Samgyeopsal is evident worldwide as it is available in countries such as the United States, Northern, and Southern Asia. This study aimed to explore the intention to eat Samgyeopsal during the COVID-19 pandemic utilizing structural equation modeling and random forest classifier. With a total of 1014 responses collected online, the result showed that utilitarian and hedonic motivation, Korean influence, and attitude led to very high actual behavior in east Samgyeopsal in the Philippines. Moreover, subjective norm, perceived behavioral control, and intention led to significant results influencing intention to actual behavior. Lastly, the COVID-19 safety protocol showed the least significant result. This study is the first study that evaluated the intention of consumers to eat Samgyeopsal in the Philippines during the COVID-19 pandemic. The results of this study would be beneficial to Korean BBQ restaurateurs and the further development of their marketing strategies even in other countries. Finally, the model construct of this study can be extended and applied in evaluating the consumers’ eating intention toward other varieties of food or cuisines worldwide.

Edible flowers have recorded several uses in local and international cuisines. The presence of these beautifully tasty and fragrant ingredients on restaurant menus becomes more common. In the Philippines, there was an evident research gap on the visibility and lack of available references or reviews affecting awareness on the gastronomic use of the edible flowers in the context of restaurant contemporary menus and cuisines. This exploratory study aimed to gather helpful details and information that can be useful in creating a strategic restaurant marketing framework. Data covered the evaluation and analysis of the marketing factors influencing consumers’ behavior and the customers’ actual experiences shared in the survey forming the primary data, including the inputs and knowledge shared by the restaurant experts and owners.Furthermore, results of the study showed significant relationships between demographic profiles of respondents with the marketing factors influencing consumers, behavior and customers’ experiences. There were also significant correlations, of different degrees, between the marketing factors influencing consumers’ behavior and the customers’ experiences. The definition of the relationships further resulted to the establishment of a restaurant marketing framework, wherein utilization of the strategic components was strongly recommended to sustain and promote edible flowers in the Philippine restaurant menus

This paper analyzes the quarantine cuisine food behavior of the participants during the COVID-19 pandemic and their personal physical, mental, and emotional well-being. Using the concurrent nested mixed method design, a survey was conducted among the 65 personnel of a private Higher Education Institution in Northern Mindanao, Philippines. Data from this survey were used to probe the personnel’s experiences using a semi-structured interview. The results showed a significant relationship between the budget for food, food storage, safety and sanitation, eating habits and the physical, mental, social, and emotional well-being. Results also revealed that there is an apparent increase of body weight during the pandemic by the participants and that they see meaning and purpose in life and feel that faith impacts many of their decisions. From the culinary and nutritional perspectives, this study emphasizes the need for personnel to be mindful of the importance of good nutrition, and quality preparation of quarantine cuisine especially during the time of pandemic.

In every society, culture remains to be the primary identity that distinguishes its members from other societies. Two of the ways in which culture is accentuated and manifested are the society’s language and food or cuisine. As such, investigating them revitalizes, promotes, and preserves one society’s culture. In such context, this study was conceptualized and implemented to document the indigenous food preservation techniques and language of the people of Cervantes, Ilocos Sur, Philippines. Through community immersion, interviews, observation, the study revealed that salting, smoking, drying, and fermenting are the common food preservation techniques. In salting, panag-etag and panag-asin are the two identified indigenous food preservation techniques, while panagtapa and panagkiing are the techniques employed in drying. Meanwhile, panagsuob is being practiced under smoking, and panagbubod is done in fermentation. The identified languages are those that are being used in each of the identified indigenous food preservation techniques. The study also revealed that the developed Cervantesian Indigenous Food Preservation Handbook is valid, useful, functional, and informative. Hence, the study concludes that the people of Cervantes still practice and preserve their indigenous food preservation techniques that may be extended to other people through seminars and training for cultural promotion and preservation.

The preservation of ethnic identity in a host society requires the ability of an individual to manage a balance between the need to adapt and the desire to remain connected to one's roots. Thus, this article investigates how the Kapampangans, one of the major ethnic groups in the Philippines, imagine and preserve their culture and ethnic identities in Winnipeg, Manitoba, Canada. Five (5) Kapampangan participants were identified through the snowball technique. It was found that the Canadian government supports individuals in preserving their culture and identity through programs, activities, and communities. Kapampangans utilize their native language, provide Kapampangan cuisine, and revive the Kapampangan spirit through festivities and gatherings to maintain their ethnic identity. These individuals acknowledged that maintaining one's identity in a foreign country like Canada depends upon how strongly one wishes to uphold his culture and tradition. This study offers valuable insights for Filipinos, Kapampangans, scholars, and other countries with an increasing number of such ethnic immigrants. This may also impart knowledge for migration studies and other related courses.

Samgyeopsal is a popular Korean grilled dish with increasing recognition in the Philippines as a result of the Hallyu. The aim of this study was to analyze the preferability of Samgyeopsal attributes which includes the main entree, cheese inclusion, cooking style, price, brand, and drinks using Conjoint Analysis and market segmentation using k-means clustering. A total of 1018 responses were collected online through social media platforms by utilizing a convenience sampling approach. The results showed that the main entrée (46.314%) was found to be the most important attribute, followed by cheese (33.087%), price (9.361%), drinks (6.603%), and style (3.349%). In addition, k-means clustering identified 3 different market segments: high-value, core, and low-value consumers. Furthermore, this study formulated a marketing strategy that focused on enhancing the choice of meat, cheese, and price based on these 3 market segments. This study has significant implications for enhancing Samgyeopsal chain businesses and helping entrepreneurs with consumer preference on Samgyeopsal attributes. Finally, conjoint analysis with k-means clustering can be utilized and extended for evaluating food preferences worldwide.

Safeguarding intangible cultural heritage (ICH) includes identification, documentation, research, preservation, protection, promotion, enhancement, and transmission through formal and non-formal education. This paper identified the conditions and status of the intangible cultural heritage (ICH) of Tabaco City, Philippines, identified the threats to the preservation of ICH, and determined the measures taken to safeguard the ICH. It utilized purposive sampling and adopted the Cultural Mapping of the NCCA in the documentation and identification of ICH in Tabaco City that employed ethnography through community immersion and non-participant observation applying the Filipino psychology, focused group discussion, and unstructured interviews in data collection. Findings revealed that ICH in Tabaco City is under threat due to many ICH practitioners' death and old age, a rising lack of interest in ICH among the youth, and the influences of foreign culture. However, measures were put in place to safeguard ICH. The living practitioners of ICH in Tabaco City pass on their knowledge and traditional skills to the next generations by sustaining traditional blacksmithing, pedicab making, folk medicine, and native cuisines. Furthermore, ICH is promoted by generating awareness through various tourism activities. This paper also recommends the establishment of a school for living tradition that may teach the younger generations of the ICH in Tabaco City. Likewise, mainstreaming indigenous knowledge into the curriculum must be done so that the younger generations can derive valuable lessons from studying ICH. Lastly, the local government must adopt policies through local legislation to ensure the preservation, promotion, and protection of ICH and their living human treasures.

Calamansi, a staple condiment in Filipino cuisine, plays a pivotal role in the culinary heritage of the Philippines. The province of Nueva Ecija, situated in Central Luzon, has emerged as the primary producer of calamansi in the region. This study investigates the calamansi industry's dynamics in Nueva Ecija over a six-year period, encompassing 18 municipalities. A comprehensive analysis reveals that 756,136 calamansi trees are cultivated across 1,200 hectares of land, involving 1,481 farmers. Regrettably, both production and cultivation area have witnessed a declining trend during this period, with annual negative growth rates of -3.83% and -0.68%, respectively. Motivated by this concerning scenario, the researcher, a native of Nueva Ecija and a farmer, embarked on an agribusiness research endeavor. Employing a descriptive research approach and value chain analysis, this study scrutinizes the current state of the calamansi industry. Primary data were collected from 50 calamansi growers, while secondary sources included provincial, city, and municipal agriculturists from relevant local government units. The findings unveil key challenges faced by calamansi growers, including high input costs, price manipulation by intermediaries and traders, price fluctuations, and losses due to pest infestations and adverse weather conditions. To enhance competitiveness and ensure the industry's stability, collaborative efforts along the value chain are imperative. This study underscores the need for collective action to promote the sustainability of the calamansi industry in Nueva Ecija, highlighting opportunities for growth and development.

This study provides insights into the broader context of religiosity and cultural and societal aspects of Halal consumption from the viewpoints of Maranaoans in Zamboanga del Sur, Philippines. It highlights the growing interest in Halal food markets around the world and its particular significance to the Maranaoan community, which is primarily Muslim living in a multicultural environment. It emphasises how strategic it is to comprehend how people thinks about Halal cuisine to promote inclusion and Filipino economic development within the Halal food industry. The study conducted in-depth interviews with Five Maranaoan respondents using a qualitative technique. The results were interpreted using thematic analysis, with an emphasis on the participants' knowledge, attitudes, and behaviours as well as the socio-cultural and religious elements impacting their views on Halal food. The findings highlight the value of cultural identity, community cohesion, and religious observance while revealing a deep regard for Halal culinary customs. However, they also point to difficulties, including the lack of awareness among non-Muslims in the area and the accessibility of Halal-certified goods and labelling. The participants conveyed their wish for Halal practices to be more widely acknowledged and respected in the community and the local food business. This study has numerous implications. Understanding the Maranaoan perspective on Halal food can help stakeholders and policymakers create inclusive policies and marketing strategies that address the ethical, cultural, and religious aspects of the Halal food sector. Furthermore, increasing the availability and understanding of Halal food can foster economic opportunities and social cohesiveness inside and outside the Maranaoan community. This study adds to the body of knowledge regarding cultural identity, religious eating customs, and the dynamics of Halal food consumption in multicultural environments. Keywords: Custom; Halal Food; Inclusiveness

Food is not only vital to the physical body; it is likewise linked to the whole tourism experience. This study determined the local cuisines offered to tourists and the major driving forces of tourists’ local food preferences and consumption through data drawn from tourists of the Rice Terraces of the Cordilleras which one of the World Heritage Sites in the Philippines. This study further determined the relationship of the tourists’ food preferences in relation to demographics and the tourists’ personality traits. This study employed quantitative survey conducted through fieldwork in the identified Philippine World Heritage Site. A survey questionnaire was administered with follow-up interview to 300 respondents who were chosen through purposive sampling. The data results indicated that tourists who were relatively young were much willing to consume local food despite little awareness about the local cuisine. The data results further revealed that Food-Related Personality Traits have a bearing on the tourists’ willingness to consume local exotic and common food in the region. Furthermore, food neophobia and food neophilia were found to have significant effect on the decision of the tourists to consume local food products.

Since time immemorial, food has been the primary reason that family, friends, and new acquaintances are gathered. In recent years, food remains the star of the gathering and is further highlighted with the emergence of social media and heightened by the popularity of food selfies. This development requires a deeper understanding of food, especially heritage dishes of Southeast Asia, beyond eating. In past decades, several cookbooks, historical narratives, blogs, and vlogs on food were beautifully done both in the Philippines and beyond. However, there is no study yet that primarily theorizes the emergence and evolution of food in Southeast Asia. This paper, therefore, attempts to contribute to the continuing discussion of food in the region by using the Trinitas of ethnicity, environment, and experiences as framework.
 
 References 
 Agoncillo, Teodoro. History of the Filipino People. Quezon City: R.P. Garcia Publishing House, 1990.
 Boileau, Janet. A Culinary History of the Protuguese Eurasians: The Origins of Luso-Asian Cuisine in the Sixteenth and Seventeenth Centuries. Australia: University of Adelaide, 2010.
 Brissenden, Rosemary. Joys and Subtleties: South East Asian Cooking. New York: Pantheon Books, 1971.
 Charnysh, Volha. “Does Climate Influence Culture?” A Historical Perspective. May 31, 2021. https://broadstreet.blog/2021/05/31/does-climate-influence-culture-a-historical-perspective/
 Cokro Handoyo, Chrisfella, et. al. “Klappertaart: An Indonesian-Dutch influenced traditional food.” Journal of Ethnic Foods 5 (2018).
 David, Wahyudi and Daniel Kofahl. Eds. Food Culture of Southeast Asia: Perspectives of Social Science and Food Science. Germany: Kassel University Press, 2017.
 Devine, Carole, et. al. “Food Choices in Three Ethnic Groups: Interactions of Ideals, Identities and Roles.” Journal of Nutrition Education 31 (1999).
 Fernandez, Doreen. “Beyond Sans Rival: Exploring the French Influence on Philippine Gastronomy.” Philippine Studies 39, no.1 (1991).
 Funtecha, Henry. “Contemporary Philippines-Japan cultural interconnections.” The News Today, July 31, 2009. http://www.thenewstoday.info/2009/07/31/contemporary.philippines.japan.cultural.interconnections.html.
 Handoyo, Chrisfella Cokro, et. al. “Klappertaart: An Indonesian-Dutch influenced traditional food.” Journal of Ethnic Foods 5 (2018). How other countries influence Filipino food. November 19, 2016. https://foodnetphilippines.wordpress.com/2016/11/19/how-other-countries-influence-filipino-food/#:~:text=The%20use%20of%20udon%20or,Davao%20has%20a%20version%20of.
 https://en.unesco.org/silkroad/content/did-you-know-spread-islam-southeast-asia-through-trade-routeshttps://factsanddetails.com/southeast-asia/Laos/sub5_3b/entry-2958.htmlhttps://factsanddetails.com/southeast-asia/Malaysia/sub5_4a/entry-3619.html#:~:text=The%20British%20formally%20made%20Malaysia,fratricidal%20wars%20of%20the%20sultans.
 https://research.appetitesg.com/idea/portuguese-influence-in-asian-food/
 https://www.tasteatlas.com/most-popular-rice-in-southeast-asia
 Johns, Anthony. “Islamization in Southeast Asia: Reflections and Reconsiderations with Special Reference to the Role of Sufism.” Southeast Asian Studies 31, no.1 (1993).
 Lantrip, Brandon Chase. The Chinese Cultural Influence on Filipino Cuisine. (2017). https://repository.usfca.edu/cgi/viewcontent.cgi?article=1334&context=thes.18-19.
 Leong-Salobir, Cecilia. Food Culture in Colonial Asia: A Taste of Empire. New York: Routledge, 2011.
 Lockard, Craig. “Chinese Migration and Settlement in Southeast Asia Before 1850: Making Fields from the Sea.” History Compass 11, no.9 (2013).
 Ludovice, Nicolo Paolo. “The Ice Plant Cometh: The Insular Cold Storage and Ice Plant, Frozen Meat, and the Imperial Biodeterioration of American Manila, 1900-1935.” Global Food History 7, no.2 (2021).
 Madrid, Randy. “Ang Pariancillo ng Molo, Iloilo sa Pagtatagpo ng Hiligaynon at Hok-kien Bilang mga Wikang Pangkalakalan Noong Dantaon 18.” Saliksik e-Journal 2, no.1 (2013).
 Mandy, Apple. “Everything You Need to Know About Filipino Food: The Next Great American Cuisine.” December 5, 2020. https://www.themanual.com/food-and-drink/filipino-food-guide/#:~:text=From%20that%20time%20through%201946,technology%20like%20microwave%20and%20fridge.
 Marchetti, Silvia. “Curry puffs: How a Portuguese Snack Arrived in Southeast Asia in the 1500s and Became a Hit Across the Region.” South China Morning Post, January 12, 2021. https://www.scmp.com/lifestyle/food-drink/article/3117240/curry-puffs-how-portuguese-snack-arrived-southeast-asia-1500s.
 McLeod, Saul. “Nature vs. Nurture in Psychology.” https://www.simplypsychology.org/naturevsnurture.html. 2018.
 Newman, Jacqueline. “Cultural Aspects of Asian Dietary Habits”. In C. Ang, K. Liu, and Y. Huang (Eds.). Asian Foods: Science & technology. Pennsylvania: Technomic Publishing Co., Inc., (1999).Ocampo, Ambeth. “Japanese origins of the Philippine ‘halo-halo.” Philippine Daily Inquirer, August 30, 2012. https://opinion.inquirer.net/35790/japanese-origins-of-the-philippine-halo-halo.
 Pew-Templeton Global Religious Futures Project, 2022. http://www.globalreligiousfutures.org/regions/asia-pacific/religious_demography#/?affiliations_religion_id=0&affiliations_year=2010
 Santarita, Joefe. Becoming Filipino. Quezon City: Vibal Publishing House, forthcoming 2023.
 Sengupta, Jayshree. “India’s Cultural and Civilizational Influence on Southeast Asia.” Observer Research Foundation, August 30, 2017. https://www.orfonline.org/expert-speak/indias-cultural-and-civilizational-influence-on-southeast-asia/
 Sibal, Vatika. “Food: Identity of Culture and Religion.” September 2018. https://www.wathi.org/food-identity-of-culture-and-religion-researchgate/.
 Steele, Jonathan. “Nation Building in East Timor.” World Policy Journal 19, no.2 (2002).
 Tasevski, Olivia. “The Dutch are Uncomfortable with Being History’s Villains, not Victims.” Foreign Policy, August 10, 2020. https://foreignpolicy.com/2020/08/10/dutch-colonial-history-indonesia-villains-victims/.
 Trivedi, Sonu. “Early Indian Influence in Southeast Asia: Revitalizing Partnership between India and Indonesia.” India Quarterly 66, no.1 (March 2010).
 Turrow, Eve. “Colonizers' Influence Infuses Southeast Asian Cuisine.” October 19, 2011. https://www.npr.org/2011/10/18/141465353/colonizers-influence-infuses-southeast-asian-cuisine.
 Understanding Ajinomoto. https://www.ajinomoto.com.ph/corp-blogs/ajinomoto-vetsin/
 Van Esterik, Penny. “Culinary Colonialism and Thai Cuisine: The Taste of Crypto-colonial Power.” Dublin Gastronomy Symposium (2018).
 Veneracion, Connie. “The Spanish Influence on Filipino Cuisine.” May 18, 2021. https://www.thespruceeats.com/the-spanish-influence-on-filipino-cuisine-3030287.

AbstractThe Philippine condiment, or sawsawan, comes in many forms such as suka (vinegar), toyo (soy sauce), patis (fish sauce), and calamansi (Philippine lime), to name a few. This paper aims to create a bibliographic database surrounding sawsawan with the goal of preserving the culture and adding information on Filipino heritage, as well as garnering attention and appreciation for Philippine condiments to further the nation’s culinary heritage. The qualitative research approach was used to investigate three themes of culinary heritage significance: aesthetics, social relevance, and symbolic context. A total of 523 definitions of various sawsawan were categorized into seven themes: matubig, durog, pinreserba, sariwa, mamantika, maykapares, and pinaghalo. Through the bibliometric approach, the study showed that sawsawan has the potential to be more known locally and globally. About 56 references that discuss the culinary heritage significance of Philippine condiments have been found, ensuring the timeless nature of the rich Filipino culinary heritage. Some 26 publishers from four countries and 58 authors, mostly Filipinos, contributed to Philippine cuisine literature. Food enthusiasts, food writers and editors, and chefs will have a better understanding of each condiment and can choose the combinations that will work best for their dishes. This study may also be helpful as related literature to future scholars working on a related topic.

At the Oxford Symposium in 2000, Food and the Memory, two food historians from the Philippines, Doreen Fernandez and Ambeth Ocampo, described aspects of the culinary creativity of the now-vanished city of Sulipan, beyond the northern shore of the Bay of Manila, where the delta of the Rio Grande meets the sea. Memories have been preserved by the life’s work of one man in particular, Gene Gonzalez. Doreen Fernandez sketches in the outlines of the style, where influences from France, Spain, Malaya, China and the South Seas created a potent mixture. Ambeth Ocampo concentrates on a single event, a piece of historical reconstruction that celebrated the launch of the first independent republic of the Philippines at the constitutional convention of Malolos. This occurred after the defeat of the Spanish by the American fleet in Manila Bay in 1898. The Americans, however, were unwilling to cede control to native Filipinos, under the leadership of Emilio Aguinaldo, who attempted to go it alone. The republic was short-lived.

AbstractSeveral coastal communities rely heavily on wild-caught fish for personal consumption and their livelihoods, thus being sensitive to the rapid global change affecting fish availability. However, in the last century, aquaculture has been increasingly adopted. To understand the uses and changes of wild-caught fish, we conducted 30 semi-structured interviews with fishers of Laguna Lake, Philippines. Fishermen, with up to 60 years’ experience, reported catching 31 fish species as a staple food. The taxa with the greatest variety of food uses were the farmed Oreochromis aureus, and the wild Channa striata and Cyprinus carpio. Fish was boiled, fried, grilled and dried, and over 20 different local dishes were reported. Fishers reported that local communities previously relied more on wild fish, while today a greater proportion of consumed fish comes from aquaculture fish species such as Oreochromis aureus and Hypophthalmichthys nobilis. Wild fish remains a crucial aspect of local gastronomic diversity, underpinning the biodiversity of the Laguna Lake, while also representing an important element for food sovereignty. The study stresses the need to sustain local ecological knowledge to ensure the ecological, social and economic sustainability of the communities.

Gastrodiplomacy is said to have emerged in Asia as an attempt by an Asian country to differentiate its unique flavor that is often mistaken to be that of a neighboring country. Even before the term gastrodiplomacy was coined, countries have practiced this approach to establish a national identity. Taiwan's Tourism Bureau officially started to emphasize food as a means of attraction in 2009. Although Taiwan's gastrodiplomacy is known as "dim-sum diplomacy," pearl milk tea is also listed under the "snack and beverages” category of Taiwan food for tourists.
 Tea, on the other hand, is a pivotal part of Asian history, particularly in its economic aspect. For instance, Taiwan’s tropical weather combined with elevated terrains allows the state to produce tea. It was in the early 1980s when the beverage was reinvented - cold and mixed with sweetened tapioca pudding. Thus, the first milk tea was served in Taiwan.
 The present generation of Filipinos, through a survey conducted, acknowledged milk tea as a product of Taiwan, as Taiwanese milk tea stores also multiplied in the Philippines. Unlike dim-sum, which the Filipinos attribute as Chinese, Filipinos recognize milk tea as a product of Taiwan.
 With this, it is recommended that Taiwan highlights milk tea in its gastrodiplomacy campaign to contribute to the recognition and preservation of “Taiwan cuisine-consciousness.” The Philippines can also learn from this diplomatic strategy in hopes of joining its neighboring countries in the great practice of gastrodiplomacy.
 References
 “16 Most Popular Chinese Dishes,” 24 November 2020. Available in https://food.ndtv.com/lists/10-most-popular-chinese-dishes-740725. Accessed 20 February 2021.
 Ang, Tiny, “Top 10 Milk Teas Places in Manila (The Ultimate List!),” 2013. Available in https://www.spot.ph/eatdrink/53213/top-10-milk-teas-the-ultimate-list?_ga=2.212317969. 409674221.1575507700-1845411473.1575507700. Accessed 05 December 2019.
 Castro, Jasper, “Tracking The Local Milk Tea Trend: How Did This Obsession Start?” 2019. Available in https://www.yummy.ph/news-trends/milk-tea-trend-history-philippines-a00261-20190307-lfrm2. Accessed 25 November 2019.
 Chang, Derrick, “Bubble Tea: how did it start?” 12 July 2017. Available in https://edition.cnn.com/travel/article/bubble-tea-inventor/index.html. Accessed 04 December 2019.
 Cwiertka, Katarzyna, “Serving the Nation: The Myth of Washoku,” In Consuming Life of Post-Bubble Japan, edited by Katarzyna Cwiertka and Ewa Machotka. Amsterdam University Press, 2018.
 “Defining Generations: Where Millennials End and Generation Z Begins,” 17 January 2019. Available in https://www.pewresearch.org/fact-tank/2019/01/17/where-millennials-end-and- generation-z-begins/ft_19-01-17_generations_2019/. Accessed 25 November 2019.
 Defrancq, Camille, “Taiwan’s Gastrodiplomacy: Strategies of Culinary Nation-Branding and Outreach,” National Chengchi University, Master’s Thesis, June 2018.
 “Eight Great Gastrodiplomacy Nations,” 2015. Available in https://www.uscpublicdiplomacy.org/story/eight-great-gastrodiplomacy-nations. Accessed 07 November 2019.
 Immawati, Nurul Amalia, “The Thailand’s Gastrodiplomacy as a Strategy to Develop National Branding (2002-2015),” Universitas Muhammadiyah Yogyakarta, Undergraduate Thesis, 2017.
 Jaaksola, Sara, “A Brief History of Dim Sum in China,” 01 February 2017. Available in https://theculturetrip.com/asia/china/articles/a-brief-history-of-dim-sum-in-china/. Accessed 29 November 2019.
 Lantrip, Brandon Chase, “The Chinese Cultural Influence on Filipino Cuisine,” University of San Francisco, Master Thesis, 2017.
 Lasco, Gideon, "Why Filipinos have a sweet tooth,” 21 December 2017. Available in https://opinion.inquirer.net/109639/filipinos-sweet-tooth. Accessed 03 December 2019.
 Lipscomb, Anna, “Culinary Relations: Gastrodiplomacy in Thailand, South Korea, and Taiwan,” March 2019. Available in http://yris.yira.org/essays/3080. Accessed 04 December 2019.
 Lui, Kwanyin, “Bubble tea takes Taiwan to the world,” 27 May 2011. Available in https://taiwantoday.tw/news.php?unit=6,23,45,6,6&post=10286. Accessed 04 December 2019.
 Nirwandy, Noor and Ahmad Azran Awang, “Conceptualizing Public Diplomacy Social Convention Culinary: Engaging Gastro Diplomacy Warfare for Economic Branding,” Procedia - Social and Behavioral Sciences, 130, (2014): 325-332.
 Niu, Isabelle, “From government to refugees, food is now diplomacy,” 28 December 2018. Available in https://qz.com/1496148/from-governments-to-refugees-food-is-now-diplomacy/. Accessed 07 November 2019.
 Ordinanza, Deneca, “LIST: The Best Milk Teas in the Metro and Where to Get Them,” 04 January 2019. Available in https://primer.com.ph/blog/2019/01/04/list-the-best-milk-teas-in-the-metro-and-where-to-get-them/. Accessed 05 December 2019.
 “Taiwan launches gastro-diplomacy drive,” Available in https://www.theguardian.com/world/2010/aug/08/taiwan-launches-gasto-diplomacy-drive. Accessed 07 November 2019.
 “Taiwanese Gastrodiplomacy 2.0,” 03 December 2010, Available in https://taiwantoday.tw/news.php?unit=2&post=1551. Accessed 07 November 2019.
 “Tasty Taiwan Ties,” 10 August 2010. Available in https://thediplomat.com/2010/08/tasty-taiwan-ties/. Accessed 20 February 2021.
 “The World Factbook: Philippines,” 20 November 2019. Available in https://www.cia.gov/library/publications/the-world-factbook/geos/rp.html#field-anchor- people-and-society-age-structure. Accessed 05 December 2019.
 “Top 10 Milk-Tea Places in Manila (2018 Edition),” 24 July 2018, Available in https://www.spot.ph/eatdrink/the-latest-eat-drink/74521/best-milk-tea-manila- 2018-a00198-20180724-lfrm2. Accessed 05 December 2019.
 “Why do Filipino called food lover,” Available in https://lookupgrade.com/en/blog/english-why-do-filipino-called-food-lover/. Accessed 03 December 2019.
 Zhang, Juyan, “The Foods of the Worlds: Mapping and Comparing Contemporary Gastrodiplomacy Campaigns,” International Journal of Communication, 9, (2015): 568-591.

Heritage constitutes the identity of a community. An important heritage of a community is food, often defined as culinary or gastronomic heritage. This mixedmethod research developed a safeguarding plan for culinary heritage, specifically for lomi in Lipa City, Batangas, using the Statement of Significance. Different theoretical paradigms were used, especially anthropological theories like acculturation and modernization, and conservation frameworks such as UNESCO, ICOMOS and GCI heritage charters and conventions. To trace the significance of lomi, the researchers collected physical evidence by visiting and observing lomi houses, or lomians (restaurants dedicated to serving the lomi dish), in Barangay Poblacion focusing on the preparation of this food using Cultural Heritage Mapping and SWOT Analysis; oral evidences by conducting focus group discussions; in-depth interviews with different stakeholders; surveys in the local community; and archival evidence from different journals and books. Lipa lomi is significant in its historical, culinary, aesthetic, economic, health, social and symbolic aspects. Historically, it was introduced by To Kim Eng, a native from Amoy (now Xiamen) who established the first lomian in the city, Panciteria de Lipa. As the community accepted this culinary tradition, different lomians were established not only in the city but also in the whole province and became a localized business industry. Even though it was Chinese in origin, it follows the characteristics of Batangas cuisine wherein it focuses on the natural flavour of fresh ingredients and the simplicity of the cooking methods. Also, it is economically important because it became a good source of income and because of its affordability as a commercialized dish. Socioculturally, the culinary tradition is also important for the local community and its relationship to their religious culture. Perspectives of different stakeholders on the characteristics and identities of Lipa Lomi are identical and acceptable but it changes based on trends, issues and constraints. For the stakeholders, viability is important for the culinary tradition as it is agreed that it is one of the culinary identities and an attraction of Lipa and its community. Stakeholders also have their own movement to safeguard and sustainably develop the culinary tradition. A proposed culinary safeguarding plan was established based on the results of the research.

Most people around the world eat meat and billions of animals are slaughtered each year to meet that demand. For many, eating meat is a biocultural activity steeped in tradition and formative in cuisines and identity. Eating meat, however, comes with a myriad of ethical and practical considerations. In tandem with animal rights and environmental sustainability concerns surrounding the impact of animal slaughter for meat, animal welfare science has identified numerous ways animals may suffer on an individual level during various methods of slaughter. Practices of slaughter differ around the world and the degree to which culture and regional interpretations of religion impact consumer expectations and perceptions of suffering at slaughter are relatively unknown. We begin to address some of these gaps by conducting a survey of 4,291 members of the general public to assess knowledge and attitudes around animal welfare at slaughter and religious slaughter, across 14 culturally and religiously diverse countries in local languages; Australia, Philippines, Nigeria, United Kingdom and United States (English), Bangladesh (Bengali), Brazil (Portuguese), Chile (Spanish), China (Traditional Chinese), India (Hindi and English), Malaysia (Bahasa Malay, Chinese and English), Pakistan (Urdu), Sudan (Arabic) and Thailand (Thai). Our results demonstrate that in highly developed countries where exposure to slaughter is low, comfort witnessing slaughter and knowledge about animal welfare at slaughter and the local application of stunning is also low. Cultural and religious differences exist by country, however in all countries except Bangladesh, the majority of participants stated that it mattered to them that animals do not suffer during slaughter, and in most countries, participants would prefer that animals be rendered unconscious before they are slaughtered (preslaughter stunning); including in countries where this practice is not currently widespread. These findings suggest that concern for the reduction of animal suffering during slaughter is a universal human tendency, rather than a cultural development, while opinion of how best to achieve this (i.e., to stun or not to stun) may be cultural and tied to local interpretations of religious slaughter requirements. The findings of this study serve as an indication for meat industries and governments that continual review and improvement of animal welfare processes at slaughter are required to continue to meet evolving general public sentiment.