Introduction

Any culture has its own body of knowledge on food and beverage and on human behavior related to the same. When the lore, riddles, and anecdotes found among the people are studied critically, those might reveal important insights into cultural contacts of the distant and near past, changes in the collective value system, and various cultural dynamics of more recent times.^[1]

Food is one of the most basic necessities of human life. Food is a ritual and carries with it centuries of belief and tradition. Food practices represent cultural identity, and the socio-economic status in methods opted for choosing, preparing as well as serving food, and all these factors further affect the overall consumption pattern.

Traditional foods are an outcome of the intergenerational transmission of food culture. The nutritional significance of traditional foods needs to be acknowledged and popularized, as these foods are socially, culturally, and economically accommodated in communities and are important in ensuring food security, and have great potential in fighting against malnutrition.

India - a country with distinct geography with regional and seasonal variations in vegetation, food habits, and culture. Every religion and community has its specific frame of acquaintance with food and beverage and the anthropological behavior associated with it. Thus, it is important to understand the cultural history and anthropology and transitions if any in food habits as an impact of transcultural influences.^[2], ^[3]

An in-depth study of food anthropology of a particular region helps one to understand the traditional and local foods which were part of their cultural cuisine and may or may not be preserved in this era due to the impact of globalization. Based on religion, India has a 79.8% Hindu population, and Muslims account for 14.2% while, Christians, Sikhs, Buddhists, and Jains make up the remaining 6% population.^[4]

Among Muslims, there are two main divisions- Sunni and Shia based on the school of mazhab that they follow, of which Sunni are divided into 4 sub-sect and Shia are further divided into 3 sub-sects. Alavi Bohras is Nano Minority Community have a distinct culture in terms of its food, which may have a distinct food culture and need documentation and in-depth analysis in terms of their dietary diversity and nutrient values.

The Muslims observe fast and mourn on some days Muharram - Ashura, the entire month of Ramadan.^[5]

Muharram, derived from the Arabic word haram, meaning forbidden, is a month that commemorates Hussein, the grandson of the Prophet Muhammad, and the other martyrs of the Battle of Karbala. It also includes specific foodtraditions that take their cues from history and is considered an equally important aspect of the ceremonies. While Ashura, derived from the Arabic word for the number ten, is the tenth day of the month of Muharram.^[6]

The present study is focused on one such type of Muslim, the Alavi Bohras and aims to document their customs and beliefs, food culture and traditional methods of cooking and serving, during one of the mourning months called the Muharram.

Materials and Methods

This cross-sectional study was conducted in one of the prime centers of Alavi Bohra community, situated in Vadodara, Gujarat, Western India.

Result and Discussion

Overview of the Alavi Bohras and their settlement in Vadodara

The Alavi Bohras is a close-knit community of Ismaili Shia Muslims, and have a distinct culture around food. Alavi Bohras follow their Alavi Misri calendar, available online for the Alavi Bohra community, to convert Islamic dates as per English, refer to it for offering prayer in different cities and countries, recitation of tasbeeh for each of twelve months, Navaaru – days not considered to be good, days of the month when fast is to be observed, historic event, advice, etc. The Islamic calendar as well as the Alavi Misri calendar counts its days from sunset rather than sunrise.^[6]

Based on the narrative by a cleric, Alavi Bohra have 4 community kitchens also known as Jamatkhana in Vadodara that cater to the population of 6500 distributed in around 1200 households with an average family size of 4-6 members. During Muharram and a few other days of religious significance like bara-wafat, and Mithi-shitabi, food is served through the Community kitchens.

Food Culture of Alavi Bohra

Maa’edah (Food) – meals are consumed together sitting on the floor at home or in Jamat-khana by family or community members from a single big plate: called “thaal”. It is considered that sociability increases among community members as they sit together and eat from thaal.

There are rules/ etiquettes of eating in a thaal some of which are –

Around 7 people sit together and eat from a single thaal,

To begin by taking a pinch of salt and reciting “bismillaah”

Eat with the right hand

Washing hands before and after eating, licking fingers after finishing the meal

Never leave even a bit of food in the thaal

Historical Significance of Muharram

Muharram-ul-haraam is the first month of the Islamic calendar as well as the Alavi Misri Calendar and is considered to be of great religious significance, after the holy month of Ramadan-ul-moazzam. Muharram also symbolizes the anniversary of the battle of Karbala, where the grandson of Prophet Muhammad was killed. The massacre is commemorated on the 10th day famously known as the day of Ashura.

The 10th of Muḥarram is called Ashura, and the traditions relate that the Prophet told his people to fast for 2 days, on either the 9^th and 10^th of Muḥarram or the 10^th and 11^th. These fasts are recommended, but not obligatory as in Ramadan.

Food Culture of Alavi Bohras During Muharram

Based on the findings of the focus group discussion most of the community people choose to fast and attend the religious sermons (majlis and waaz) that are held in the Mosques during the month of Muharram, wherein even the women participate, the food on all nine days of Muharram is through community kitchens (Jamatkhana) adjoined to all Alavi Bohra Mosques.

Alavi Bohra Muslims choose to fast either on the first 9 days of the month or only on the day of Ashura during the holy month of Muharram. On New Year’s Eve (Pehli Raat Mubarak) there is a custom of arranging a big thaal decorated with all types of dishes on the first night of a new year in which the entire family sits and eats and prays for a prosperous year. On New Year's Eve, dinner is consumed from a special thaal called “Maa’edato Aal-e-Mohammad” which is considered like eating table of Prophet Mohammad. On days other than New Year and, the first eight days of the Muharram month, the dinner thaal for all community members is arranged at Jamatkhana, which essentially has two items – a sweet (mithas) coupled with savory (kharash). As known that life has two sides happiness (khushi) and sadness (ghami), each having its unique importance to be faced with gratitude and solidarity. A milk-based beverage (doodh sherbet) is served alongside the mithas and kharash.

Desserts commonly consumed in the month of Muharram:

(a Lachko (b Zarda/Mutanjan (c Malida (d Jamawelu Custard (e Halwa (f Doodh Sharbat

Food Groups	New Year Thaal (10/10)	Ashura Thaal (8/10)
Cereals, millets, root & tubers	1	1
Pulses and Legumes	1	1
Dark green leafy vegetables	1	1
Other vegetables	1	0
Fruits	1	0
Egg /Poultry	1	1
Mutton/ Fish	1	1
Nuts/ Oilseeds	1	1
Milk /Dairy	1	1
Sugars / Sweets	1	1

Table 2 Muharram thaal diversity score MTDS on scale of 10

Food Item	Quantity (g)	Energy (kcal)	Protein (g)	Iron (mg)	Calcium (mg)
Mutton Khichda	250	534.25	23.60	5.14	178.40
Sooji Halwa	250	331.34	3.93	1.09	12.69
Kadhi	200	196.69	6.55	1.68	856.64
Chaulai Bhaji	150	144.27	7.93	2.90	73.10
Wheat flour Roti	160	382.49	12.26	4.76	35.80
Total (Thaal)	1010	1589.04	54.2	15.50	1156
Avg. Per person (5)	202	317.80	10.84	4.20	231.20
% RDA met for Women – Men		19-16 %	18-22%	14-22%	23-23%

Table 3 Approximate nutritive value of Ashura Thaal and % RDA Met

The Shi‘ite period of mourning commences with the sighting of the crescent moon announcing the first of Muḥarram and lasts to the fortieth day (Chehellum) after the 10th of Muḥarram, during this period of mourning, joyous occasions such as weddings and birthdays are not observed.

Shia Muslims across the world, observe the rituals of Muharram with great zeal by practicing chest-beating, which is referred to as Matam, taking a tajiya procession, and re-enacting the day of Karbala. Alavi Bohra, in remembrance of the battle of Karbala to empathize and understand the hardships, thirst, and hunger of the martyrs of the battle, there is a tradition of setting up the water stalls (Sabeel), especially for the mourning assemblies (people involved in matam) and other passersby. Many Sabeel are built every year in Badri Mohalla, Vadodara, in a space between the Main Mosque and the residence of the Da’i (Devdi Mubarak). In this mourning month of Muharram, Muslims refrain from taking part in joyous events like marriages.^[6]

Alavi Bohras have preserved aspects of their identity, such as dressing, dialect, customs, traditions, and diet. In both festive and everyday contexts, food is frequently associated with a sense of collective identity. Frequent gatherings of relatives are accompanied by meals and narratives that evoke memories, especially in older people, establishing food as a symbol of ethnic identity. Khichdi Palidu has been and is on the family’s daily and festive table, at social events, and on religious days, such as that of Muharram.

Discussion

Diets worldwide are far from being healthy and have not improved over the last decade. Fruit and vegetable intake is still about 50% below the recommended level of five servings per day which is considered healthy (60% and 40% respectively), and legume and nuts intakes are each more than two-thirds below the recommended two servings per day.

Muharram: A Comparative of Sunni and Shia Muslims

The battle of Karbala became one of the causes of the split between Shia and Sunni Muslims, it happened long before religious differences between Sunni and Shia factions had formed. For Shia Muslims, the month of Muḥarram is a time of intense sadness and mourning.

Shia Muslims in Iraq re-enact the Battle of Karbala during the Islamic month of Muharram, and the day of Ashura holds spiritual and historical significance for both Sunni and Shia Muslims. For the Sunni majority, the day is marked with fasting and special prayers in mosques, and take part in mourning ceremonies for Hussein, sermons, and communal meals. The Shi‘ite period of mourning, commencing with the sighting of the crescent moon announcing the first of Muḥarram (the Islamic calendar counts its days from sunset rather than sunrise), lasts to the fortieth day (Chehellum) after the 10th of Muḥarram, and during this period of mourning, joyous occasions such as weddings and birthdays are not observed.

For Shia Muslims, it marks the anniversary of the killing of the Prophet Muhammad's grandson Hussein during the Battle of Karbala, and is therefore a day of mourning. Shia rites on the day include colourful plays re-enacting, deliver sermons and recount the history of the Battle of Karbala. Some will also recite poetry relating to the life of Hussain, highlighting his virtues. tatbir, which is banned in some counties but still takes place during Ashura. The use of blades, chains and other items to beat oneself symbolizes sacrifice and struggle. Shia worshippers will often wear black as a symbol of mourning and sadness.^[16]

Traditional foods and cultural practices are dependent on geographical, composition, preparation, and processing dependent. Specific ingredients and preparations assume significance because of long-standing traditions or socio-religious contexts and are embedded into how communities pray, eat and celebrate festivals.

Identity is maintained through food in diaspora communities. Food makes one feel at home in a new land. Community people defend the diversity of their cuisine in every way, regardless of the new trend toward healthier choices, which calls for using vegetable fats instead of butter, or the adoption of other eating habits because of globalization and multiculturalism or dietary acculturation, particularly in urban environments.^[17]

In contrast, red and processed meat intake is on the rise and almost five times the maximum level of one serving per week, while the consumption of sugary drinks, which are not recommended in any amount, is going up as well. Despite some variation between regions, no region meets recommendations for healthy diets. Lower-income countries continue to have the lowest intakes of key health-promoting foods such as fruits and vegetables and the highest levels of underweight, while higher-income countries have the highest intakes of foods with high health and environmental impacts, including red meat, processed meat, and dairy, and the highest levels of overweight and obesity. No region meets recommendations for healthy diets.^[7]

Traditional food knowledge is a traditional practice of passing down food, recipes, cooking techniques, and expertise from generation to generation.

Due to the erosion of intergenerational knowledge, diet transition and shrinking dietary diversity, declining social acceptance and health awareness, lack of market integration, and systematic documentation and research, many traditional health foods are on the decline today.

Consequently, the beneficial effects of healthy traditional foods are often not understood by the community. Systematic documentation and research of these traditional practices, incorporation of their health effects in educational curricula, quality standardization, and product improvement are required to revitalize these practices. It is also vital to validate these traditional knowledge practices and strengthen their social, cultural, and economic dimensions in respective communities.

Conclusion

The food of the Alavi Bohra community is unique and fascinating, during the month of Muharram. Culinary traditions of eating in thaals have played an essential part in the preservation of Alavi Bohras identity. The traditional recipes cooked on the day of Ashura communicate experiences and emotions. Recipes like Khichda (Haleem) gain symbolic meaning, thus, assigning food and culinary traditions as the foundation of the social formation of identity.

Availability of Data and Materials

Not applicable

Competing Interests

The authors declare that they have no competing interests.

Author Contribution

All the authors contributed to the idea and overall construction of this manuscript.

Source of Funding

We would like to extend our appreciation to the UGC-JRF (NFOBC) for providing financial support that facilitated the successful execution of this research.

Conflict of Interest

None.

Acknowledgment

We express our gratitude to the leaders, religious authorities, and the entire Alavi Bohra community for their valuable support and collaboration.