Previous Article in Journal
Sensory and Microbiological Evaluation of Artisanal Garrafa Ice Cream Made with Goat and Cow Milk
 
 
Search for Articles:
Title / Keyword
Author / Affiliation / Email
Journal
Article Type
 
 
Advanced Search
 
Section
Special Issue
Volume
Issue
Number
Page
 
Journals
Gastronomy
Volume 3
Issue 3
10.3390/gastronomy3030013
gastronomy-logo
Submit to this Journal Review for this Journal Propose a Special Issue
► Article Menu

Article Menu

share Share announcement Help format_quote Cite question_answer Discuss in SciProfiles
first_page
settings
Order Article Reprints
Font Type:
Arial Georgia Verdana
Font Size:
Aa Aa Aa
Line Spacing:
Column Width:
Background:
Article

Tanomenon Sorva: A Culinary Medium for Preserving Pontic Greek Identity and Intergenerational Bonding in Western Macedonia, Greece

by
Achillefs Keramaris
1,*,
Eleni Kasapidou
2 and
Paraskevi Mitlianga
1
1
Laboratory of Food Chemistry and Technology, Department of Chemical Engineering, University of Western Macedonia, ZEP Campus, 50100 Kozani, Greece
2
Department of Agriculture, University of Western Macedonia, 53100 Florina, Greece
*
Author to whom correspondence should be addressed.
Gastronomy 2025, 3(3), 13; https://doi.org/10.3390/gastronomy3030013
Submission received: 9 May 2025 / Revised: 20 July 2025 / Accepted: 4 August 2025 / Published: 18 August 2025
Browse Figures
Versions Notes

Abstract

Tanomenon Sorva (TS), a traditional yogurt-based soup at the heart of Pontic Greek cuisine, is examined as a marker of identity among descendants of Pontic Greeks in Western Macedonia, Greece. Guided by social constructionism and practice theories, we conducted participant observation and semi-structured interviews with 11 women aged 54–86 years and analyzed data using reflexive thematic analysis (RTA). Four key themes emerged: (1) Cultural Continuity and Tradition; (2) Social Bonding Through Food; (3) Adaptation, Challenges, and Loss; and (4) Health and Nourishment. We argue that this iconic, tangy soup operates as a cultural code and habitual practice that stitches memory, belonging, and embodied well-being. Against pressures of culinary homogenization, TS remains a powerful symbol and a practical tradition that helps a group preserve its unique identity.

1. Introduction

This study examines how Tanomenon Sorva (TS), a yogurt-based soup central to Pontic Greek foodways, has shaped and continues to influence the culinary practices of women in Western Macedonia, Greece. This region, home to a significant Pontic Greek population since their resettlement in the early 20th century, provides a rich context for exploring the symbolic significance of TS within this heritage.
Pontic Greeks, originating from the Pontic Alps and the Black Sea coast of Turkey, were displaced after the Treaty of Lausanne. Their forced migration and resettlement in Greece a century ago resulted in cultural dislocation [1,2,3]. In the face of this upheaval, oral tradition, mainly the transmission of traditional food knowledge by mothers and grandmothers [4,5], helped preserve culinary heritage [6,7]. Commitment to customary foods continues to be key to preserving Pontic heritage [7,8] (pp. 383–385).
Pontic Greek cuisine (PGC) is renowned for its rich diversity, particularly in its array of traditional dishes. This variety is most evident in soups, ranging from light, broth-based concoctions to velvety, dairy-enriched preparations made with milk, buttermilk, yogurt, dairy spreads, or diluted dry cheese. Among these, TS stands out as a signature staple, valued for its aromatic warmth and nutritional value [8] (p. 383). The history of this soup reflects the resilience and adaptability of Pontic Greeks and has been shaped by displacement and cultural exchange [6,9].
Rooted in an agrarian lifestyle, PGC relies on local resources and preservation methods like fermentation and drying [10]. Its flavors form a gastronomic mosaic forged by cross-cultural influences, showcasing the resourcefulness and endurance of the community. This practice is embodied in ingredients such as Paskitan (a salty, concentrated yogurt-like product traditionally made from buttermilk) and Korkota (hulled, coarsely ground wheat).
The name of the dish also reveals its linguistic heritage. Tanono means “to flavor the soup with Tan (buttermilk),” and Sorva means “soup,” derived from the Persian Cherba and the Turkish Çorba, with regional Pontic variants such as Sirva, Sira, or Tsorva [11] (p. 839). Although the nutritional value of this yogurt-based staple has not yet been analyzed, its blend of fermented dairy, cereals, and herbs hints at potential health benefits [12]. Research on analogous yogurt-based soups in neighboring Turkish culinary traditions, such as Peskütan, a product similar to Paskitan, has highlighted their high protein content and their deep roots in local foodways [13,14,15].
Despite its emblematic status, the cultural role of TS in sustaining community identity is still underexplored. This reflects the broader lack of scholarly attention to foodways in Greece [16]. Most research has focused on national or regional cuisines [17,18,19,20], overlooking how individual dishes, like this soup, embody cultural continuity.
There is also limited research on how globalization, tourism, and modernization influence PGC. Some studies address food homogenization in the Greek context [21,22] and its impact on local specialties [23], yet none focus on TS or Pontic Greek diaspora communities. This study bridges this gap by exploring how TS cultivates identity and its intergenerational evolution.
Like many traditional foods, TS faces challenges from globalization, which can dilute inherited practices [24], leading to what Nannini and Radicchi [25] describe as the “westernization of consumption patterns” and the dominance of mass-produced foods. The case of TS illustrates these pressures while highlighting how Greeks of Pontic origin preserve traditional dishes as cultural safeguards. Like other regional Greek cuisines, Pontic gastronomic traditions offer a direct entry point into their culinary legacy [13]. To understand the value of traditional foods, analyses must consider their culinary and social dynamics [14]. Rozanis et al. [15] further emphasize that adaptability to external pressures, such as tourism, is essential for survival and continued relevance.
Although TS is widely recognized as a culinary symbol, its value has varied across generations. Younger generations may appreciate the dish, yet older people express concern that declining ingredient quality may affect its flavor [8] (p. 385). For many, TS is more than a bowl of soup. It is a comforting staple that transports individuals back to the kitchens of their loved ones, where flavors and stories unite.
Around the table, gastronomic legacy is transmitted, and generations are knit together through the intimacy of shared meals [26,27]. Understanding how such an iconic dish is prepared, shared, and remembered illustrates how food culture preserves cultural essence across generations. In this way, the dish becomes a communal touchstone and a living space where custom meets evolution.
The present study investigates the impact of ongoing traditions and changing views regarding health on communal character. Guided by a social constructionist framework, it examines the shared meanings and collective memories that keep TS a vital link to the cultural patrimony in the community in Western Macedonia. The methods are summarized in Figure 1 and detailed in Section 3.
This study addresses a primary research question that frames the broader investigation, supported by specific secondary questions. The primary research question guiding this study is:
PQ: How does Tanomenon Sorva (TS) function as a cultural vehicle for identity preservation and intergenerational knowledge transmission among Pontic Greeks in Western Macedonia?
To address this question, the study examines five secondary questions:
  • What cultural significance does TS hold in daily life and family traditions?
  • How do personal experiences with TS strengthen family bonds and cultural continuity??
  • What emotional and symbolic meanings drive continued TS preparation and consumption?
  • How do memories of TS shape cultural identity and heritage understanding?
  • In what ways do contemporary health concerns influence traditional TS practices?
To address these questions, this study uses a theoretical framework that integrates social constructionism and practice theories, as outlined in the following section.

2. Theoretical Framework: Social Constructionism and Practice Theories

This study investigates the importance of Tanomenon Sorva (TS) as a symbol of heritage and identity. Viewed as a culinary practice and symbolic marker within Pontic Greek cuisine (PGC), the soup reflects resilience and cultural change. It examines how TS forms collective identity through embodied traditions, using the theoretical lenses outlined below. It also traces changes linked to health concerns and generational differences. The constructionist approach positions PGC as a tradition recreated through social interaction and daily practice.

2.1. Tanomenon Sorva as Cultural Code: Constructing Meaning Through Food

Social constructionism considers Tanomenon Sorva (TS) as a communal touchstone of Pontic gastronomy, with meaning derived from cultural frameworks [28,29]. As Berger and Luckmann [30] argue, reality is constructed through habitualization and intergenerational transmission. This viewpoint questions traditional sociological approaches that treat tradition-based understanding as static or objective [31]. Instead, it presents elements of food knowledge, such as rituals, as dynamic, continually forming and reforming through shared social experiences.
Building on this, Jin [32] argues that the characteristics of food extend beyond biology to include socio-cultural dimensions. In Food Studies, this outlook regards food as “material culture,” where its physical properties and preparation are integral to its social meaning [23,33]. A fundamental aspect of social constructionism is the idea that meaning is constructed collectively [34].
For Pontic Greeks, the significance of TS lies in its role in communal settings such as family meals, winter gatherings, and festivals. Vratsanos [35] shows that in Johannesburg’s Greek diaspora, food serves as a primary semiotic resource that constructs identities through communal customs. These contexts are sites where mutual understanding is negotiated, establishing the soup as a symbol of identity.
For Pontic Greeks, TS functions as what anthropologists call a "cultural code," a shared symbol carrying meaning beyond its ingredients [36] (p. 4). Food rituals are cultural codes that transmit heritage through symbolic meals and celebrations. From negotiating marriage contracts in Palestinian villages to displaying community status, these commensal eating practices reinforce social structure [37,38,39].
These practices adapt over time, such as replacing butter with olive oil for health reasons. Foodways help Pontic Greeks feel connected to each other and to their past [7,40]. In diaspora communities, food often intersects with language and identity, acting as a key ethnic marker even when language is no longer spoken [41]. For instance, in Karpasia, Cyprus, gastronomic customs reveal how cultural codes adapt amid socio-political change [42].
Lee [43] frames food memories as a form of intangible heritage that links us to our identity and family history. These recollections typically involve five linked concepts: people and communality, food and the body, senses and synesthesia, emotional reveries, and vivid scenery. From this perspective, TS has a clear position in culinary heritage as a cultural code embodying communal bonds. Through social constructionism, this analysis foregrounds food as a social artifact.
This approach advances the understanding of PGC as a living tradition continually reconstructed through social interaction. Drawing on Turner [31], the study challenges notions of fixed identities by tracing how the culinary landscape evolves alongside societal transformation. In line with Neuman’s [44] call to examine daily habits that influence food choices, we focused on regular behaviors instead of fixed identities. While the details are presented in Section 3, this involved working together with participants [45].

2.2. Practice Theories and the Embodiment of Tanomenon Sorva

Practice theories, based on Bourdieu’s work [46], analyze Tanomenon Sorva (TS) as a lived cultural practice influenced by sociomaterial contexts. Bourdieu’s concept of habitus, the ingrained dispositions and tendencies that guide our actions and perceptions, shows how culinary habits become second nature and contribute to the reproduction of shared patterns across generations [47,48].
This framework is crucial for analyzing traditional foodways, where knowledge and techniques are passed down. The preparation of TS, through its singular culinary methods and traditions, reflects Bourdieu’s culinary habitus, a set of practices developed in family and collective experience [49] (pp. 24–26).
As Bessiere [50] notes, culinary systems mirror the cultural landscape, in which they are embedded. In this light, TS becomes a key site for studying the intersection of food, identity, and remembrance in Pontic Greek life. Social constructionism explains the collective and symbolic meanings of TS; practice theories examine how those meanings are lived daily. Practice theories highlight the integration of established patterns with personal choices, allowing for “regulated improvisations” in the kitchen [51,52].
Thus, social constructionism clarifies the shared meaning of food, whereas practice theories show how those meanings are negotiated in daily life [53,54].

2.3. Culinary Heritage, Identity, and Greek Contexts

This study also uses the analytical lens of culinary heritage to understand how Tanomenon Sorva (TS) functions as a vital link to history and a cornerstone of Pontic Greek identity. Foodways hold our memories, traditions, and identity. They often symbolize philosophical or spiritual meanings for a cultural group [55]. Moreover, they emphasize how food connects individuals to their roots [56], a connection Lee [57] stresses as vital to identity formation. Using the concept of “local distinctiveness” within this framework [58] (pp. 216–227), the study examines how the soup expresses the character and legacy of Pontic Greek culinary culture.
In Greece, interest in sociocultural studies has been growing, with researchers blending diverse theoretical viewpoints [59]. Greek scholars have long approached food through a folkloric lens, focusing on the narratives and practices associated with it [21]. This ethnographic attention to detail informs the analysis of TS, as Pontic Greek foodways clarify heritage and contemporary trends [7]. The recent sociohistorical turn in Greek folklore studies [60] (pp. 24–25) has strengthened this analysis by promoting a multidisciplinary approach that has traced the progress of TS through culinary acculturation.
Research in Sourmena, Attica, shows that culinary traditions strengthen social bonds. They help build identity and safeguard collective memory among Pontic Greeks [7]. Shared food practices preserve the past by passing traditions across generations, strengthening relationships [61]. In rural communities, food is an expression of identity, a site of gender and class dynamics, and a medium for social cohesion.
The Pontic Greeks of Western Macedonia represent a blend of tradition and adaptation. Their experiences underscore the strength of social resilience [62]. In this approach, TS is a touchpoint where collective heritage comes together in a dialogue connecting tradition and modernity.

3. Materials and Methods

3.1. Research Design

3.1.1. Setting

The study took place in Western Macedonia, Greece (Figure 2). This region is in northwestern Greece (40°30′ N, 21°00′ E) and includes the regional units of Kozani, Florina, Grevena, and Kastoria. This is an area where Greeks of Pontic origin have maintained time-honored foodways and where Tanomenon Sorva (TS) is still part of the annual cycle of family cooking practices.

3.1.2. Participant Selection and Sample Size

Participants were selected using purposive sampling, a non-probability method common in qualitative research to identify information-rich cases relevant to the research question [63]. This approach captures the lived experiences of a distinct population. The final sample consisted of 11 women (aged 54–86 years) from villages across Western Macedonia, each recognized in her community for safeguarding traditional food knowledge and the ritual preparation of heritage dishes such as Tanomenon Sorva (TS).
Sample size was determined based on the principle of information power, which suggests that a more relevant and specific sample requires fewer informants to yield meaningful results [64]. For an investigation with a narrow objective and a relatively homogeneous group of participants, studies of this nature can achieve saturation with a smaller sample size.
The women’s well-established expertise in their community’s culture, especially their traditional food knowledge, generated rich data, allowing for thematic saturation with a smaller, specific sample. Saturation was confirmed when no new themes emerged in the final stages of data collection [65]. This is consistent with Reflexive Thematic Analysis (RTA), which emphasizes meaning developed through in-depth engagement with a small, focused sample [66]. The sample supports analytic transferability rather than statistical generalizability.

3.1.3. Ethical Considerations

The research was conducted in accordance with the Declaration of Helsinki and ap-proved by the Research Ethics Committee (REC-UOWM) of the University of Western Macedonia (Code of Approval: 11/05-03-2021).
All participants provided signed informed consent, after receiving full information about the purpose, procedures, potential risks and benefits of the study, as well as their right to withdraw at any time.
To protect informants’ privacy, all data were anonymized using pseudonyms, and the research team didn’t record specific village names or other identifiable information. To boost credibility, member checking was used to corroborate interpretations and emerging themes. Audio recordings and transcripts were securely stored and encrypted.

3.2. Data Collection

3.2.1. Interview Design and Pilot Testing

The interview guide (Table 1) was developed collaboratively by all authors and refined through pilot interviews (5–10 min) with two community members in May 2021. One author of Pontic Greek descent, conducted in-person, semi-structured interviews (10–30 min) in Greek. This strengthened researcher-participant rapport. Interviews were audio-recorded and transcribed verbatim.

3.2.2. Procedure

We conducted concurrent data collection and analysis of participant interviews regarding their experiences and understanding of the soup. Early results informed iterative refinements to subsequent questioning prompts, ensuring methodological flexibility consistent with qualitative research principles.

3.2.3. Participant Observation

Participant observation occurred in a Pontic Greek home kitchen, allowing for direct documentation of the soup’s preparation techniques. The researcher adopted a “participant-as-observer” role to record precise preparation techniques (Figure 3), contextual interactions, and nonverbal communication patterns. With this method we discovered the ways communal traditions influence the preparation of the Tanomenon Sorva (TS).

3.3. Data Analysis

Data analysis followed the six phases of reflexive thematic analysis (RTA) [67]. Interviews were translated from Greek to English, with careful attention to cultural meanings and context. Using ATLAS.ti (Version 22.2.0) [68], the authors collaboratively coded the data and developed themes aligned with the study’s aims. The process involved iterative review, constant comparison of codes, and team discussions to refine emerging themes.

3.4. Reflexivity

Reflexivity was essential for acknowledging how the researcher’s background and prior knowledge of Pontic Greek traditions could affect the research outcomes [69]. As the first author (AK), I share the same cultural background as the participants in this investigation. This insider perspective enriched the analysis by allowing me to engage closely with the data and question my assumptions. Our common ground deepened my understanding of their narratives. On the other hand, it also risked bias, as my personal experiences could unconsciously influence my interpretation.
To address this, I kept a reflexive journal throughout the research to document my assumptions and reactions, and I discussed my interpretations with co-authors to obtain an outside perspective. In this journal, I recorded my initial thoughts and beliefs before the interviews. I also documented my emotional responses and immediate reactions after engaging with the data and noted how my understanding of informants’ narratives and emerging themes evolved. This method involved exploring moments in which my insider view might have been analogous to or different from the views of the community. These steps led me to question my preconceptions and ensure the trustworthiness of the analysis. This approach proved fruitful in unpacking complex themes such as nostalgia and its connections to resilience and adaptation.
For example, participant W02 worried her daughter might not pass on Tanomenon Sorva (TS), stating, “Since my daughter isn’t a big fan of Tanomenon Sorva, I’m not sure if she will pass it on to her children.” Observing similar changes in my family, I was tempted to interpret this pattern as a loss of traditional knowledge. However, reflexivity led me to reconsider, and co-authors suggested alternative explanations for the daughter’s attitude.
To explore further, I asked W02 about her daughter’s preferences for other Pontic dishes. She replied, “Oh, she loves Pisia (a type of pancake) and Makarina (homemade pasta), just not Tanomenon Sorva.” Her response indicated that the daughter’s preference was specific to the dish rather than a general rejection of Pontic culinary traditions. This process helped me focus on the women’s authentic experiences rather than my own projections.

4. Results and Discussion

4.1. Recipe, Ritual, and Reinvention: The Evolving Practice of Tanomenon Sorva

Table 2 presents the traditional recipe for Tanomenon Sorva (TS), centered on Paskitan (a salty, concentrated yogurt-like product traditionally made from buttermilk) and Korkota (hulled, coarsely ground wheat). Figure 3 illustrates the preparation process.
Our analysis uncovered subtle but meaningful adaptations that reveal the dish’s living character. Participants frequently adjust the recipe based on ingredient availability. Some individuals use strained yogurt instead of the traditional Paskitan. Korkota may sometimes be replaced by rice or pasta. We also noted the addition of onions for depth of flavor. Some informants reported using olive oil instead of butter for health reasons. These adjustments show how practice can transform the character and breathe new life into this Pontic staple.

4.2. Thematic Analysis

Thematic analysis revealed four key themes: the function of Tanomenon Sorva (TS) as a vehicle for Cultural Continuity and Tradition, its power to foster Social Bonding Through Food, the ongoing tension between Adaptation, Challenges, and Loss of tradition, and its dual role as a source of physical and emotional Health and Nourishment. Table 3 provides a detailed outline of the themes, subthemes, and representative quotes.

4.2.1. Cultural Continuity and Tradition

Tanomenon Sorva (TS) has been passed down through generations to sustain Pontic Greek heritage. The women in this study described learning the dish from their mothers or grandmothers, emphasizing its importance in maintaining kinship rituals. W02 recalled, “As a little girl, my grandmother often made Tanomenon Sorva at night, saying, ‘Let’s make Tanomenon Sorva and enjoy it together,’.” W04 also highlighted the role of the family in transmitting these edible memories, stating, “My grandmother is a cherished memory. She prepared hearty Pontic food for me before I left home to marry,” showing how this soup serves as a sensorial gateway to the past, anchoring personal milestones to identity through communal dining.
This rich broth also marks communal and religious events. As W06 shared, “During Easter, we fasted for 40 days. We made Tanomenon Sorva after the Resurrection service,” underscoring its role in religious ceremonies. Although only W06 spoke directly about Easter, the dish enacts a ritualistic feast that nourishes and reaffirms Pontic Greek cultural values. Likewise, the ritual of offering Pontic Greek sweet Otia at weddings continues to be a ceremony that demonstrates the transmission of culinary customs [70,71]. Such examples show that dishes like TS function as vessels for collective memory and markers of belonging.
Although it plays a vital role in culinary continuity, the women expressed a conscious desire to continue this transmission, while also revealing tensions that threaten its continuity. W02 stated, “We must share this tradition with kids so they can create their memories like I did with my grandmother.” This shows their awareness that passing on traditions is not automatic or guaranteed. Recent research warns that modern factors, including a move toward convenience foods and the difficulty of balancing work and home responsibilities [72]. This tension is also evident among younger Pontic Greeks despite their resilience to global influences [73].
These findings reveal a paradox: while TS remains a symbol of intergenerational preservation, it also relies on gendered cultural transmission. These traditional practices are vulnerable in contemporary settings. Sergis [73] examines this vulnerability, arguing that efforts to sustain customs like TS in such environments often constitute a “revival” rather than a “lived experience.”

4.2.2. Social Bonding Through Food

The analysis of participant data under this theme reveals Tanomenon Sorva’s (TS) significant role as a vehicle for social bonding and heritage transmission. W02 recalled, “Winter evenings drew the eldest together for ‘night parties,’ with Tanomenon Sorva, frequently paired with Trimman or Trachana,” anchoring the soup in memories of shared joy and collective memory. W04 added, “Pontic women cook it at night. Fortunately, we relied on our grandmothers. They regularly cooked for us, and we frequently ate our meals out in the fields,” rooting TS in daily life. W09 emphasized its familiarity, “We ate it year-round, anytime. It’s the delicious food of the Pontic Greeks,” while W03 predicted, “My children love it and will pass it on to their families.” These recollections show this comforting broth as a tangible site for cultural continuity and community bonding.
Food often serves as a social anchor, and TS is no exception. W04 suggests that the soup facilitated communal ties, explaining that, “After feasts or too much alcohol at wedding parties, women quickly made Tanomenon Sorva.” As a comforting staple, it illustrates how meals function as gathering points for community cohesion. A finding that aligns with Kharuhayothin and Kerrane [74] and resonates throughout participants’ accounts. The soup’s status as what W04 calls “the most popular dish in Pontic Greek culinary heritage” is evident in kitchens where its fragrant, tangy aroma brings back memories of comfort and love. This reflects its role as a cornerstone of Pontic Greek food culture [9,40]. These shared meals do more than feed the body, they enhance togetherness [75,76]. Sharing meals, like TS, strengthens kin bonds and a sense of belonging, especially for displaced communities like the Pontic Greeks [73,77].
Food becomes a vessel of nostalgia, preserving heritage and identity through connections to the past and homeland [78,79,80]. The aromas and rituals of eating are woven into our personal and shared stories. They construct our sense of self and reflect the complex social and political world we live in [81]. For Pontic Greek descendants, the careful preservation of traditional dishes is a potent demonstration of nostalgia for their lost homelands. The act of cooking and passing down these recipes is a means of reliving heritage associated with their ancestral land. Thus, food connects past and present, creating belonging through shared memories [7].
The experiences of the study participants illustrate these insights. W08 associates TS with her strongest childhood memory, recalling, “I have splendid memories of living with my grandmother and grandfather, and I especially remember this dish. Although other foods also bring back memories for me, this is the most powerful.” Her statement resonates with scholarly work that emphasizes how nostalgic experiences support self-continuity and social cohesion [82]. This connection elevates food from sustenance to a cultural marker. These memories are often tied to remembrances of family, especially mothers and grandmothers, who play a crucial role in keeping culinary traditions alive [22]. Nostalgia also influences present dietary practices, serving as an essential way of preserving heritage [79,83].
The desire to recapture these sensory experiences motivates individuals to recreate the soup. W02 shared a heartfelt story about how her grandmother prepared TS. She described the herbaceous aromas, silky textures, and warming sensations that made these culinary moments special. She loved its velvety consistency so much that she “could not get enough of it” and would steal spoonfuls of it. The affection for this broth indicates how nostalgia influences present dietary practices, as individuals try to recreate and preserve these childhood taste memories. For W02, preparing and eating TS today is about reliving that precious time with her grandmother helping her to stay connected to her culinary roots. These experiences align with recent findings in the Greek context, which demonstrate how local flavors summon childhood memories and family rituals [84]. Nostalgic dishes from childhood are a vital thread connecting us to our roots and the loved ones who shared those flavors with us. Over time, they become the foundation of our sense of self, nurturing a deep connection that lasts throughout our lives [85,86].
Modern technology has transformed how these culinary memories are preserved and shared. Traditional gatherings once relied on face-to-face interactions, but digital platforms now extend these bonds. Social media platforms are effective tools for safeguarding culinary heritage globally. For example, platforms like Douyin (TikTok) in China and the Pasta Grannies YouTube channel empower communities by engaging users and influencers to share traditional culinary practices [87,88]. Greeks of Pontic origin similarly use YouTube [89,90] and social networks [91,92] to share traditional recipes, including those for TS, cultivating a sense of “digital unity.”
This practice is part of a broader trend in which social media has become a key platform for safeguarding food heritage. However, digital promotion raises challenges regarding authenticity, global appeal, and representation [93]. These digital platforms function as archives of tradition and tools that reshape customs for modern contexts. To help food traditions build real communities, we must balance digital storytelling with the sensory experiences of cooking and sharing meals.

4.2.3. Adaptation, Challenges, and Loss

This theme explores how Tanomenon Sorva (TS) has evolved and faced challenges in maintaining its traditional forms. Participants discussed changes in the recipes, including ingredient substitutions and generational differences in engagement. For example, some home cooks replace Korkota (hulled, coarsely ground wheat) with rice or pasta. Additionally, as Paskitan (a salty, concentrated yogurt-like product traditionally made from buttermilk) can be challenging to prepare, some turn to strained yogurt instead. Another evolution is the addition of sautéed onion to the soup. W01 noted, “My mother never used onions, but I love the flavor they add.” However, the oldest woman pointed out that adding onions to TS is not traditional in Pontic Greek cuisine (PGC), suggesting a non-Pontic origin for this recipe. Still, historical evidence traces onions to the Kars region in Turkey [94]. Thus, the use of onions illustrates regional variations in the Pontic Greek culinary landscape.
The findings demonstrate a tension between authenticity and practicality, a common theme in the evolution of gastronomic traditions. The substitutions reflect what has been termed a ‘cuisine of need’, where resource scarcity drives culinary change [23]. Several respondents also reported innovative substitutions, such as using dried green onion leaves when spearmint was unavailable. Ingredient choices in cooking reflect the availability of resources and established culinary customs, as noted by Notaker [95]. These adjustments often have historical roots connected to migration and regional influences rather than being modern alterations.
Health concerns, tourism, and market demands increasingly shape the way traditional dishes are prepared. In Greece, tavernas may modify traditional recipes for visitors while claiming to maintain their “soul” [96]. These small adaptations, like replacing butter with olive oil or adding onions, are often made for practical reasons, including health considerations. The transition from butter to olive oil shows broader Mediterranean trends in Greece and changing health priorities, raising questions about authenticity, as alterations in preparation can reshape how a dish’s cultural identity is understood [97]. Such modifications help traditions remain relevant and align with global trends toward convenience and health [98,99].
Women expressed significant concerns for the future of this iconic dish. W02 voiced uncertainty about her daughter continuing the practice, saying, “Since my daughter isn’t a big fan of Tanomenon Sorva, I’m not sure if she will pass it on to her children.” This observation highlights a reported generational gap, where participants expressed anxiety that traditional recipes may be lost. The concerns raised by W02 and W09 about the tradition “vanishing” crystallize a core dilemma in preserving intangible heritage. Adaptations that help a tradition stay alive could also make it less memorable. W09 echoed this concern, stating, “If they find pleasure in cooking it, they will continue to do so. Otherwise, the tradition could vanish entirely.”
This dilemma makes it clear that the preservation of TS is a continuous negotiation between the past and the present. Modern lifestyles and the complexity of traditional cooking challenge its transmission. As W02 remarked, the recipe’s practical difficulty and “mess” can deter younger cooks, increasing the appeal of convenience.

4.2.4. Health and Nourishment

The Health and Nourishment theme captures Tanomenon Sorva (TS) as a source of comfort and vitality. The women spoke of its nutritional benefits, especially during illnesses. W01 said, “I cook it when my son’s stomach hurts,” highlighting TS as a soothing remedy for digestive discomfort, likely due to its yogurt base, which contains probiotics known to support gut health. This use of TS reflects a key characteristic of the Pontic Greek diet, in which fermented dairy products have long been valued for their role in fortifying gut health [12]. W08’s remark, “When sick, it’s all I want—there’s something special about it,” hints at something deeper than nutrition. The warmth of the soup creates a kind of edible nostalgia that enhances the soup’s therapeutic benefits.
Evidence suggests probiotics may support immune function during common infections [100]. However, this soup may reflect the belief in the healing powers of similar soups. For instance, Turkey has Yayla Çorba (soup of plateaus or highlands), Yoğurt Çorba (yogurt soup), and Peskütan Çorba [101,102]. These soups are known to be healthy and can protect against winter colds. Peskütan soup, high in protein (24%), illustrates the nutritional value of these soups [103]. Turkish hospitals serve similar soups to help patients recover [104]. Yayla Çorba is a key dish in palliative care for cancer patients [105].
Community members also explained that the dish is flexible enough to be modified according to the season or for health reasons. W02 described how the dish was customarily cooked in winter but often served cold in the summer. She remarked, “She usually cooked it in the winter, but in the summer, she served it cold. The yogurt made it feel refreshing on hot days.” W01 noted a more recent change motivated by health, “Since my husband and I have a problem with high cholesterol, I usually cook it with olive oil instead of butter.” This health-motivated adaptation aligns with the broader dietary patterns of this group. A recent survey of 390 Pontic Greek descendants in Western Macedonia, Greece, found a statistically significant preference for olive oil over butter (p < 0.001) [40].
The adaptability of the dish increases its importance by making it fit contemporary health needs. The transition from butter to olive oil aligns with health-conscious dietary habits. The monounsaturated fats and polyphenols in olive oil improve cardiovascular markers [106]. On the other hand, butter is high in saturated fat, which raises total and LDL cholesterol levels [107,108].
Adapting TS to modern health values keeps the dish relevant, but this focus also creates critical tension, risking the eclipse of its deeper emotional significance. This meaning is captured by W06, who recalled, “We were poor, but love made us rich,” linking the dish to the warmth of family. Thus, TS blends physical and emotional nourishment, but preserving both requires intentional effort.

5. Conclusions

This study reveals that Tanomenon Sorva (TS) is more than a yogurt-based soup. It functions as a comforting tradition and a continual practice for Pontic Greek women in Western Macedonia. Across generations, it carries values and rituals that strengthen community identity. The findings highlight four dimensions of TS:
  • Cultural continuity and Tradition—A symbolic bridge preserving customs across generations.
  • Social bonding through Food—A communal ritual fostering belonging through shared preparation and consumption.
  • Adaptation, Challenges, and Loss—A flexible tradition adapting ingredients while preserving essential meaning.
  • Health and Nourishment—A healing comfort food connecting physical and emotional well-being.
Thus, TS possesses a ‘dynamic heritage’ that changes due to contemporary health concerns and lifestyle changes without losing its meaning. Its continued relevance depends on active transmission despite generational shifts and convenience pressures, while adaptations risk diluting the emotional connections that give TS meaning.
Focusing on women’s experiences, this study reveals how individual dishes preserve cultural identity beyond what broader studies capture. This classic Pontic soup shows that food traditions can resist globalization when communities balance the preservation of the past with adaptation to present needs. Future research should examine how younger community members engage with this meaningful soup, to assess impacts on cultural continuity.

Limitations

A key strength of this study is its qualitative, in-depth approach, which excels at capturing the complex lived experiences and emotional layers of Tanomenon Sorva (TS). However, we must acknowledge several limitations.
The small sample size (n = 11) and purposive sampling limit generalizability. Because we aimed for analytic transferability, we prioritized depth and context over generalization. The self-selected sample of women from a single community with a strong attachment to food heritage, may have introduced selection bias and narrowed the range of perspectives.
Focusing on women aged 54–86 reflects their role as guardians of the soup but excludes the perspectives of men and younger people. Although this choice was based on ethnographic evidence that women are the primary guardians of traditional food [109,110], future studies should include men and younger generations to provide a more holistic understanding.
However, this study didn’t include interviews with members of the younger generation to directly assess their interest and engagement with TS. Therefore, the theme of ‘loss’ reflects respondents’ perceptions rather than a verified outcome.
Additionally, self-reported data from interviews may introduce biases, such as social desirability bias or issues with memory recall [111]. The common background between the researcher and interviewees could also introduce bias in data collection and interpretation [112]. We addressed this issue with reflexive journaling and team debriefs [113].

Author Contributions

Conceptualization, A.K., P.M. and E.K.; methodology, A.K., P.M. and E.K.; software, A.K.; validation, A.K., P.M. and E.K.; formal analysis, A.K., P.M. and E.K.; investigation, A.K.; resources, A.K. and P.M.; data curation, A.K.; writing—original draft preparation, A.K.; writing—review and editing, A.K., P.M. and E.K.; visualization, A.K.; supervision, P.M.; project administration, A.K. and P.M. All authors have read and agreed to the published version of the manuscript.

Funding

This research received no external funding.

Institutional Review Board Statement

The study was conducted in accordance with the Declaration of Helsinki, and approved by the Research Ethics Committee (REC-UOWM) of the UNIVERSITY of WESTERN MACEDONIA (11/05-03-2021).

Informed Consent Statement

Informed consent was obtained from all subjects involved in the study. To safeguard the privacy of individuals, subjects were anonymized.

Data Availability Statement

Data are available from the authors upon request.

Conflicts of Interest

The authors declare no conflicts of interest.

Abbreviations

The following abbreviations are used in this manuscript:
TSTanomenon Sorva
PGCPontic Greek Cuisine
RTAReflexive Thematic Analysis
REC-UOWMResearch Ethics Committee of the University of Western Macedonia

References

  1. Pratsinakis, M. Ethnic Return Migration, Exclusion and the Role of Ethnic Options: ‘Soviet Greek’ Migrants in Their Ethnic Homeland and the Pontic Identity. Nations Nat. 2021, 27, 497–512. [Google Scholar] [CrossRef]
  2. Bruneau, M. The Pontic Greeks, from Pontus to the Caucasus, Greece and the Diaspora: “Iconography” and Mobile Frontiers. J. Alp. Res. Rev. Géogr. Alp. 2013, 101, 1–11. [Google Scholar] [CrossRef]
  3. Valavanis, G.K. Sygchronos Geniki Istoria Tou Pontou Apo to 1914–1923 [Contemporary General History of Pontus from 1914–1923]; Pamprosfygikin: Athens, Greece, 1925. [Google Scholar]
  4. Logaras, K. Sto Kouzinaki Ton Pontion [Within the Humble Kitchen of the Pontic Greeks]. In Pontos: Proaionia Patrida [Pontus: Eternal homeland]; Patron, F.P., Ed.; Peloponnisos Publications: Patra, Greece, 2014; pp. 123–125. [Google Scholar]
  5. Kaskamanidis, I. Diapragmatefsi Me to Parelthon Gia Ton Kathorismo Tou Parontos Kai to Schediasmo Tou Mellontos: I Taftotita Ton Elladiton Pontion Kata Ton 20o Aiona [Negotiating with the Past to Define the Present and Plan the Future: The Identity of Pontic Greeks in the 20th Century]. In Pontos: Themata Laografias tou Pontiakou Ellinismou [Pontus: Folklore Topics Related to Pontic Hellenism]; Sergis, M.G., Ed.; Alitheia Publications: Athens, Greece, 2008; pp. 183–204. [Google Scholar]
  6. Vergeti, M. Syllogiki Taftotita Tou Pontiakou Ellinismou Sto Elliniko Kratos: To Taxidi Exi Geneon Se Ekato Chronia [Collective Identity of Pontic Greeks in the Greek State: The Journey of Six Generations in a Hundred Years]. In Laiki Paradosi tou Pontou: Apo to Parelthon sto Paron [Folk Culture of Pontus: From Past to Present]; Varvounis, M.G., Kakampoura, R., Efstathiadou, M., Eds.; Archeion Pontou (Pontian Archive); Committee for Pontian Studies: Athens, Greece, 2021; Volume 61, pp. 317–326. [Google Scholar]
  7. Chrysou-Karatza, K. Trofes Kai Ethnotopiki Taftotita Ton Pontion Sta Sourmena [Food and Ethnoregional Identity among Pontians in Sourmena, Attica]. In Pontos: Themata Laografias tou Pontiakou Ellinismou [Pontus: Folklore Topics Related to Pontic Hellenism]; Alitheia Publications: Athens, Greece, 2008; pp. 431–449. [Google Scholar]
  8. Paradeisopoulou, P. Diadromes Entaxis Kai Diamorfosis Tis Taftotitas Ton Pontion Prosfygon [Assimilation Processes and Identity Formation of Pontic Greek Refugees]. Ph.D. Thesis, Panteion University of Social and Political Sciences, Athens, Greece, 2012. [Google Scholar] [CrossRef]
  9. Keramaris, A.; Kasapidou, E.; Mitlianga, P. Pontic Greek Cuisine: The Most Common Foods, Ingredients, and Dishes Presented in Cookbooks and Folklore Literature. J. Ethn. Foods 2022, 9, 3. [Google Scholar] [CrossRef]
  10. Kalpidou-Chanialaki, A. Skines Oikogeneiakis Zois Ton Ellinon Tou Pontou (Apo Ta Erga Tou Zografou Christou Dimarchou) [Domestic Life of Pontic Greeks (Insights from the Paintings of Christos Dimarchos)]. In First Symposium of Pontian Folklore; Archeion Pontou (Pontian Archive); Committee for Pontian Studies: Athens, Greece, 1984; Volume 38, pp. 549–563. [Google Scholar]
  11. Papadopoulos, A.A. Istorikon Lexikon Tis Pontikis Dialektou [Historical Dictionary of the Pontic Dialect]; Archeion Pontou (Pontian Archive); Committee for Pontian Studies: Athens, Greece, 2016. [Google Scholar]
  12. Sawidis, T. The Basic Principles of Pontian Diet. Ann. Nutr. Food Sci. 2021, 5, 1048. [Google Scholar]
  13. Kurt, A.; Demirci, M.; Gündüz, H.H. Bir Süt Ürünü Olan Pestigen Üzerinde Araştirmalar [Research on Pestigen, a Dairy Product]. Atatürk Üniv. Ziraat Fak. Derg. 1982, 13, 87–94. [Google Scholar]
  14. Kurt, A.; Çağlar, A. Peskütenin Kimyasal ve Mikrobiyolojik Özellikleri Üzerine bir Araştırma. GIDA 1988, 13, 341–347. [Google Scholar]
  15. Bakırcı, İ.; Dağdemir, E.; Bakırcı, S.; Yıldız, N. Some Physicochemical Properties of Pesküten and Butter from Home-Made Yogurt in Erzurum Province. In Proceedings of the 3rd International Symposium on “Traditional Foods from Adriatic to Caucasus”, Sarajevo, Bosnia and Herzegovina, 1–4 October 2015; p. 213. [Google Scholar]
  16. Matthaiou, A. Voyages, Space, Words: Identity and Representations of Food in 19th-Century Macedonia. In Earthly Delights; Brill: Leiden, The Netherlands, 2018; pp. 459–477. [Google Scholar] [CrossRef]
  17. Simopoulos, A.P. The Mediterranean Diets: What Is So Special about the Diet of Greece? The Scientific Evidence. J. Nutr. 2001, 131, 3065S–3073S. [Google Scholar] [CrossRef]
  18. Pieniak, Z.; Verbeke, W.; Vanhonacker, F.; Guerrero, L.; Hersleth, M. Association between Traditional Food Consumption and Motives for Food Choice in Six European Countries. Appetite 2009, 53, 101–108. [Google Scholar] [CrossRef]
  19. Ball, E.L. Greek Food After Mousaka: Cookbooks, “Local” Culture, and the Cretan Diet. J. Mod. Greek Stud. 2003, 21, 1–36. [Google Scholar] [CrossRef]
  20. Sutton, D.E. Remembrance of Repasts: An Anthropology of Food and Memory; Materializing culture; Berg: Oxford, UK, 2001. [Google Scholar]
  21. Yiakoumaki, V. “Local,” “Ethnic,” and “Rural” Food: On the Emergence of “Cultural Diversity” in Greece since Its Integration in the European Union. J. Mod. Greek Stud. 2006, 24, 415–445. [Google Scholar] [CrossRef]
  22. Sutton, D.; Counihan, C.; Van Esterik, P.; Julier, A. Cooking Skills, the Senses, and Memory: The Fate of Practical Knowledge. In Food and Culture; Routledge: New York, NY, USA, 2018; pp. 88–109. [Google Scholar]
  23. Papacharalampous, N. Rolling out Filo and the Past: An Ethnographic Encounter with Cooking, Memory and Identity in Rural Greece. Food Cult. Soc. 2025, 1–17. [Google Scholar] [CrossRef]
  24. Karras, I. Globalization’s Impact on Culture: An Exploration of McDonaldization vs. Clash of Civilizations. EJLANG 2024, 3, 1–5. [Google Scholar] [CrossRef]
  25. Nannini, S.; Radicchi, E. Changing Life Styles in Mediterranean Countries: Towards a Homogenization of Habits, Values and Cultures. In The Mythical Mediterranean Sea: Crossroads of Cultures, People, and Civilizations; Ceramella, N., Gori, U., Eds.; Cambridge Scholars Publishing: Newcastle upon Tyne, UK, 2019; pp. 206–2014. [Google Scholar]
  26. Kailaris, I. Diamorfosi Tis Pontiakis Syneidisis Stous Pontious D’ Genias [Formation of the Pontic Consciousness in the Pontic Greeks of the Fourth Generation]. Ph.D. Thesis, Panteion University of Social and Political Sciences, Athens, Greece, 1999. [Google Scholar] [CrossRef]
  27. Filippidou, M. Ekpaidefsi Kai Paradosiaki Diatrofi (Thraki Kai Pontos): Kainotomes Didaktikes Prosengiseis Pou Syndyazoun Paradosiakes Ekpaideftikes Methodous Me Psifiakes Ekpaideftikes Efarmoges [Education and Traditional Nutrition (Thrace and Pontus): Innovative Teaching Approaches Combining Traditional Educational Methods with Digital Educational Applications]. Master’s Thesis, Democritus University of Thrace, Alexandroupoli, Greece, 2020. [Google Scholar] [CrossRef]
  28. Burr, V. An Introduction to Social Constructionism; Routledge: London, UK, 1995. [Google Scholar]
  29. Gergen, K.J. The Social Constructionist Movement in Modern Psychology. Am. Psychol. 1985, 40, 266–275. [Google Scholar] [CrossRef]
  30. Berger, P.L.; Luckmann, T. The Social Construction of Reality: A Treatise in the Sociology of Knowledge; Anchor Books: New York, NY, USA, 1990; ISBN 978-0-385-05898-8. [Google Scholar]
  31. Turner, S. Social Constructionism and Social Theory. Sociol. Theory 1991, 9, 22. [Google Scholar] [CrossRef]
  32. Jin, J. Triple Social Nutrition Construction. Diskurs 2020, 6, 83–95. [Google Scholar] [CrossRef]
  33. Durocher, M.; Knezevic, I. Food Matters and Materialities: Critical Understandings of Food Cultures. Food Cult. Soc. 2023, 26, 844–855. [Google Scholar] [CrossRef]
  34. Gergen, K.J.; Gergen, P.K.J. An Invitation to Social Construction; SAGE: New Delhi, India, 1999. [Google Scholar]
  35. Vratsanos, A. Food as Greekness: A Multimodal Critical Discourse Analysis of the Rand Daily Mail, 1960–1985. South. Afr. Linguist. Appl. Lang. Stud. 2024, 43, 273–286. [Google Scholar] [CrossRef]
  36. Hall, S. Introduction. In Representation: Cultural Representations and Signifying Practices; Open University Press: Maidenhead, UK, 1997; pp. 1–11. [Google Scholar]
  37. Neuman, N. Commensal Attraction: Eating Together as a Social Tool. J. Theory Soc. Behav. 2024, 54, 556–570. [Google Scholar] [CrossRef]
  38. Dorani, M. From Kitchen to Community: Food and Palestinian Marriage Rituals in the Ethnography of Hilma Granqvist. Jerus. Q. 2024, 73–84. [Google Scholar] [CrossRef]
  39. Dewantara, Y.; Nurbaeti, N.; Gunawijaya, J. Ritual Gastronomy and Cultural Identity Formation in Kampung Naga: An Ethnographic Investigation of the Role of Culinary in Religious Rituals and Cultural Practices. Gema Wiralodra 2023, 14, 1447–1459. [Google Scholar] [CrossRef]
  40. Keramaris, A.; Kasapidou, E.; Mitlianga, P. Savoring the Past, Preserving the Future: A Mixed-Methods Examination of Culinary Traditions among Pontic Greeks in Northern Greece. J. Ethn. Foods 2025, 12, 5. [Google Scholar] [CrossRef]
  41. Klimova, K.A. Food Code of Greek Culture in Russia: (Un)Realized Ethnic Identity. Proc. Petrozavodsk. State Univ. 2023, 45, 108–113. [Google Scholar] [CrossRef]
  42. Ioannidou, E. Language Contact and Borders among Pontic Greek and Cypriot Greek in Karpasia, Cyprus: Yours Don’t Match with Ours. Languages 2022, 7, 253. [Google Scholar] [CrossRef]
  43. Lee, K.-S. Cooking up Food Memories: A Taste of Intangible Cultural Heritage. J. Hosp. Tour. Manag. 2023, 54, 1–9. [Google Scholar] [CrossRef]
  44. Neuman, N. On the Engagement with Social Theory in Food Studies: Cultural Symbols and Social Practices. Food Cult. Soc. 2019, 22, 78–94. [Google Scholar] [CrossRef]
  45. Willig, C. Beyond Appearances: A Critical Realist Approach to Social Constructionist Work. In Social Constructionist Psychology: A Critical Analysis of Theory and Practice; Nightingale, D.J., Cromby, J., Eds.; Open University Press: Buckingham, UK, 1999; pp. 37–52. ISBN 978-0-335-20193-8. [Google Scholar]
  46. Sato, P.D.M.; Gittelsohn, J.; Unsain, R.F.; Roble, O.J.; Scagliusi, F.B. The Use of Pierre Bourdieu’s Distinction Concepts in Scientific Articles Studying Food and Eating: A Narrative Review. Appetite 2016, 96, 174–186. [Google Scholar] [CrossRef] [PubMed]
  47. Power, E.M. An Introduction to Pierre Bourdieu’s Key Theoretical Concepts. J. Study Food Soc. 1999, 3, 48–52. [Google Scholar] [CrossRef]
  48. Huang, X. Understanding Bourdieu—Cultural Capital and Habitus. Rev. Eur. Stud. 2019, 11, 45. [Google Scholar] [CrossRef]
  49. Lynch, A. How Do Capital and Habitus Impact Attitudes toward Food and Food Practices? Bachelor’s Thesis, Maynooth University, Maynooth, Ireland, 2022. [Google Scholar]
  50. Bessiere, J.; Tibere, L. Traditional Food and Tourism: French Tourist Experience and Food Heritage in Rural Spaces: Traditional Food and Tourism in France. J. Sci. Food Agric. 2013, 93, 3420–3425. [Google Scholar] [CrossRef]
  51. McCabe, M.; De Waal Malefyt, T. Creativity and Cooking: Motherhood, Agency and Social Change in Everyday Life. J. Consum. Cult. 2015, 15, 48–65. [Google Scholar] [CrossRef]
  52. Domaneschi, L. The Sociomateriality of Cooking. The Practice Turn in Contemporary Food Studies. Sociologica 2019, 13, 119–133. [Google Scholar] [CrossRef]
  53. Patra, J. Food as a Social Symbol and Exploring Its Cultural Role: View from Sociology of Food. Int. J. Food Nutr. Sci. 2022, 11, 3460–3472. [Google Scholar]
  54. Halkier, B. A Practice Theoretical Perspective on Everyday Dealings with Environmental Challenges of Food Consumption. Anthr. Food 2009, S5. [Google Scholar] [CrossRef]
  55. Wardana, A.A.; Setiarto, R.H.B.; Wigati, L.P. “Lepet”: Indonesian Traditional Food for Eid Al-Fitr Celebrations. J. Ethn. Foods 2023, 10, 29. [Google Scholar] [CrossRef]
  56. Fischler, C. Food, Self and Identity. Soc. Sci. Inf. 1988, 27, 275–292. [Google Scholar] [CrossRef]
  57. Lee, M. Food as a Symbol. J. Symb. Sandplay Ther. 2011, 2, 9–23. [Google Scholar] [CrossRef]
  58. Kravva, V. Katanalonontas Ton Politismo: Diadromes Katanalosis, Istories Trofis Kai Sterisis [Consuming Culture: Trajectories of Consumption, Narratives of Food and Deprivation]; Patakis Publishers: Athens, Greece, 2020. [Google Scholar]
  59. Demertzis, N.; Souliotis, N.; Markatas, G. Politismiki Analysi Kai Koinoniologia Tou Politismou Stin Ellada, 1980–2014: Episkopisi Vivliografias Kai Schediasma Koinoniologikis Ermineias [Cultural Analysis and Sociology of Culture in Greece, 1980–2014: Literature Review and a Preliminary Sociological Interpretation]. Greek Rev. Soc. Res. 2017, 147, 143–170. [Google Scholar] [CrossRef]
  60. Nitsiakos, V. Prosanatolismoi: Mia Kritiki Eisagogi Sti Laografia [Perspectives: A Critical Introduction to Folklore]; Kritiki Publishing S.A.: Athens, Greece, 2014. [Google Scholar]
  61. D’Andrea, A.; D’Ulizia, A. Preserving Local Food Traditions: A Hybrid Participatory Approach for Stimulating Transgenerational Dialogue. Societies 2023, 13, 95. [Google Scholar] [CrossRef]
  62. Kaskamanidis, I. I Diatrofi kai oi Koinonikes tis Chriseis stin Periochi tis Florinas [Nutrition and Its Social Use in the Area of Florina, (Greece)]. Ph.D. Thesis, University of Western Macedonia, Florina, Greece, 2011. [Google Scholar] [CrossRef]
  63. Bouncken, R.B.; Czakon, W.; Schmitt, F. Purposeful Sampling and Saturation in Qualitative Research Methodologies: Recommendations and Review. Rev. Manag. Sci. 2025, 1–37. [Google Scholar] [CrossRef]
  64. Malterud, K.; Siersma, V.D.; Guassora, A.D. Sample Size in Qualitative Interview Studies: Guided by Information Power. Qual. Health Res. 2016, 26, 1753–1760. [Google Scholar] [CrossRef]
  65. Guest, G.; Bunce, A.; Johnson, L. How Many Interviews Are Enough?: An Experiment with Data Saturation and Variability. Field Methods 2006, 18, 59–82. [Google Scholar] [CrossRef]
  66. Braun, V.; Clarke, V. To Saturate or Not to Saturate? Questioning Data Saturation as a Useful Concept for Thematic Analysis and Sample-Size Rationales. Qual. Res. Sport Exerc. Health 2019, 13, 201–216. [Google Scholar] [CrossRef]
  67. Braun, V.; Clarke, V.; Hayfield, N.; Davey, L.; Jenkinson, E. Doing Reflexive Thematic Analysis. In Supporting Research in Counselling and Psychotherapy: Qualitative, Quantitative, and Mixed Methods Research; Bager-Charleson, S., McBeath, A., Eds.; Springer International Publishing: Cham, Switzerland, 2022; pp. 19–38. [Google Scholar]
  68. Friese, S.; Soratto, J.; Pires, D. Carrying out a Computer-Aided Thematic Content Analysis with ATLAS.Ti; Working Papers WP 18-02; Max Planck Institute for the Study of Religious and Ethnic Diversity: Göttingen, Germany, 2018. [Google Scholar]
  69. Braun, V.; Clarke, V. Reflecting on Reflexive Thematic Analysis. Qual. Res. Sport Exerc. Health 2019, 11, 589–597. [Google Scholar] [CrossRef]
  70. Savvidis, T. Pontiaki Diatrofi [The Pontic Diet]; Kyriakidis Editions: Thessaloniki, Greece, 2020. [Google Scholar]
  71. Nika, D. Pontiaka Otia [Pontic Otia]. Available online: https://secretkitchenandtravel.gr/pontiaka-otia/ (accessed on 20 March 2023).
  72. Mulok, R.; Biscante, R.C.; Juanillas, H.M. Exploration of Food Knowledge Transmission of Ethnic Dishes of Muslim-Migrated Ethnic Groups. Int. J. Manag. Entrep. Soc. Sci. Humanit. 2025, 8, 34–49. [Google Scholar] [CrossRef]
  73. Sergis, M.G. Scholia Stin Εrevna Tis Proedrou k. Mavridou Kai Proektaseis [Comments on President Mavridou’s Inquiry and Implications]. In “Parakath’ Ki Arothymias”: Giortes Politism. Stin Kard. Tou Therous [“Gathering and nostalgia”: Cultural Festivities in the Heart of Summer]; Cultural Association of Pontics of Thrylorio: Xanthi, Greece, 2018; pp. 8–11. [Google Scholar]
  74. Kharuhayothin, T.; Kerrane, B. Learning from the Past? An Exploratory Study of Familial Food Socialization Processes Using the Lens of Emotional Reflexivity. Eur. J. Mark. 2018, 52, 2312–2333. [Google Scholar] [CrossRef]
  75. Gasparetti, F. Eatingtie Bou Jennin Turin: Negotiating Differences and Building Community among Senegalese Migrants in Italy. Food Foodways 2012, 20, 257–278. [Google Scholar] [CrossRef]
  76. Cantarero, L.; Espeitx, E.; Gil Lacruz, M.; Martín, P. Human Food Preferences and Cultural Identity: The Case of Aragón (Spain). Int. J. Psychol. 2013, 48, 881–890. [Google Scholar] [CrossRef]
  77. Pillen, H.; Tsourtos, G.; Coveney, J.; Thodis, A.; Itsiopoulos, C.; Kouris-Blazos, A. Retaining Traditional Dietary Practices among Greek Immigrants to Australia: The Role of Ethnic Identity. Ecol. Food Nutr. 2017, 56, 312–328. [Google Scholar] [CrossRef]
  78. Bulian, G. Savoring Authenticity: Food Consumption and Nostalgia in Japan. In Ca’ Foscari Japanese Studies; Novielli, M.R., Ruperti, B., Vesco, S., Eds.; Fondazione Università Ca’ Foscari: Venice, Italy, 2021; pp. 67–72. [Google Scholar]
  79. Renko, S.; Bucar, K. Sensing Nostalgia through Traditional Food: An Insight from Croatia. Br. Food J. 2014, 116, 1672–1691. [Google Scholar] [CrossRef]
  80. Reid, C.A.; Green, J.D.; Buchmaier, S.; McSween, D.K.; Wildschut, T.; Sedikides, C. Food-Evoked Nostalgia. Cogn. Emot. 2023, 37, 34–48. [Google Scholar] [CrossRef]
  81. Duruz, J.; Manganas, N. Introduction to Sticky Memories: The Emotional Landscape of Food. PORTAL 2024, 19, 1–8. [Google Scholar] [CrossRef]
  82. Sedikides, C.; Wildschut, T. Nostalgia across Cultures. J. Pac. Rim Psychol. 2022, 16, 1. [Google Scholar] [CrossRef]
  83. Vignolles, A.; Pichon, P.-E. A Taste of Nostalgia: Links between Nostalgia and Food Consumption. Qual. Mark. Res. Int. J. 2014, 17, 225–238. [Google Scholar] [CrossRef]
  84. Panagiotou, M.; Kaloudis, E.; Koukoumaki, D.I.; Bountziouka, V.; Giannakou, E.; Pandi, M.; Graziolis, K. Key Drivers of Consumption, Conceptual, Sensory, and Emotional Profiling of Cheeses Based on Origin and Consumer Familiarity: A Case Study of Local and Imported Cheeses in Greece. Gastronomy 2024, 2, 141–154. [Google Scholar] [CrossRef]
  85. Simpson, K.; Angus, D.J.; Lee, M.F. ‘Nostalgic Food Heals for Us’: A Qualitative Exploration of Experiences with Nostalgia, Food, and Mood. Health Prom. J. Aust. 2024, 35, 1343–1351. [Google Scholar] [CrossRef]
  86. Maingi, S.W.; Gowreesunkar, V.G.B. Childhood Family Events, Memories, Nostalgia and Sustainability Discourse: Conceptual and Theoretical Perspectives. In Events Management for the Infant and Youth Market; Seraphin, H., Ed.; Emerald Publishing Limited: Leeds, UK, 2023; pp. 25–38. [Google Scholar] [CrossRef]
  87. Zheng, S. Safeguarding Food Heritage through Social Media? Between Heritagization and Commercialization. Int. J. Gastron. Food Sci. 2023, 31, 100678. [Google Scholar] [CrossRef]
  88. Keller, L.D. From Nonna’s Kitchen to the Virtual Table: Preserving and Safeguarding Intangible Cultural Heritage through Social Media—A Case Study of Pasta Grannies. Master’s Thesis, University of Alberta Library, Edmonton, AB, Canada, 2023. [Google Scholar] [CrossRef]
  89. Skountouliz Tanomenon Sorvas, Paradosiaki Pontiaki Syntagi [Tanomenon Sorvas, Traditional Pontic Recipe]. YouTube. 1 March 2021. Available online: https://www.youtube.com/watch?v=4V1LVdQqqR8 (accessed on 28 July 2023).
  90. Mister John Sourvas Paradosiaki Pontiaki Syntagi [Sourvas Traditional Pontic Recipe]. YouTube. 20 January 2023. Available online: https://www.youtube.com/watch?v=omQDWmIAKco (accessed on 28 July 2023).
  91. Pirperi, A. #Celebrating #Summersolistice with #Tanomenon_Sourva #Mysummer #Yoghurt #Bulgur #Mint. Instagram. 21 June 2018. Available online: https://www.instagram.com/p/BkTK03zn5-L/ (accessed on 28 July 2023).
  92. Roxani Tanomenon Sorva (Pontiaki Soupa) [Tanomenon Sorva (Pontic Soup)]. Instagram. 17 April 2017. Available online: https://www.instagram.com/p/BTMBZnNjqYj/ (accessed on 28 July 2023).
  93. Widjanarko, W.; Lusiana, Y.; Marhaeni, D.P.; Widodo, B. The Utilization of Social Media as Traditional Culinary Documentation in Strengthening Local Tourism: A Study on an Instagram Account of @Dinporabudpar_banyumas. In Proceedings of the International Conference on Academia-Based Tourism Revival 2022 (ABTR 2022); Firmansyah, D.B., Muttaqin, U., Dhyaningrum, A., Prasetyoningsih, T.W.S., Eds.; Atlantis Press SARL: Paris, France, 2023; Volume 738, pp. 251–257. [Google Scholar]
  94. Avramidou, R. Tanomenos Sorvas, Allios, Pontiaki Giaourtosoupa [Tanomenon Sorva, or Pontic Yogurt Soup]. Available online: https://www.gastronomos.gr/syntagh/tanomenos-sorvas-2/178388/ (accessed on 26 July 2023).
  95. Notaker, H. Adaptation of Dishes Crossing Frontiers: Examples of the American Doughnut and the Spanish Bacalao. Anthr. Food 2018, S12. [Google Scholar] [CrossRef]
  96. Rozanis, M.; Grosglik, R.; Avieli, N. Between Gaze and Taste: Senses, Imaginaries, and the Sustainability of Culinary Heritage in Greek Tourist-Oriented Tavernes. Tour. Manag. Perspect. 2024, 53, 101288. [Google Scholar] [CrossRef]
  97. de St. Maurice, G. Edible Authenticities: Heirloom Vegetables and Culinary Heritage in Kyoto, Japan. In Edible Identities: Food as Cultural Heritage; Brulotte, R.L., Di Giovine, M.A., Eds.; Routledge: Surrey, UK, 2016; pp. 67–76. [Google Scholar]
  98. Turner, K.L. Biocultural Diversity, Campesino Kitchens, and Globalization: Ethnobiological Perspectives on Dietary Change in Southern Bolivia. J. Ethnobiol. 2019, 39, 110–130. [Google Scholar] [CrossRef]
  99. Sharif, M.S.; Zahari, M.S.M.; Nor, N.; Muhammad, R. The Importance of Knowledge Transmission and Its Relation towards the Malay Traditional Food Practice Continuity. Procedia-Soc. Behav. Sci. 2016, 222, 567–577. [Google Scholar] [CrossRef]
  100. Javanshir, N.; Ebrahimi, V.; Mazhary, Z.; Saadaie Jahromi, B.; Zuo, T.; Fard, N.A. The Antiviral Effects and Underlying Mechanisms of Probiotics on Viral Infections. Microb. Pathog. 2025, 200, 107377. [Google Scholar] [CrossRef] [PubMed]
  101. Doğan, E. Denizli’ye Özgü Geleneksel Gıdalardan Isli (Yanık Kokulu) Yoğurdun Üretim ve Tüketimi [Production and Consumption of Sooty (Burnt-Scented) Strained Yogurt, One of the Traditional Foods Specific to Denizli]. Master’s Thesis, Pamukkale University, Denizli, Turkey, 2021. Available online: https://hdl.handle.net/11499/38371 (accessed on 27 July 2023).
  102. Güldemir, O.; Haklı, G.; Işık, N. Türk Mutfağı’nda Kahvaltıda Tüketilen Çorbalar ve İllere Göre Dağılımı. Hacet. Sos. Bilim. Derg. 2018, 56–66. [Google Scholar]
  103. Şeker, İ.T.; Hastaoğlu, E. Gastronomi Turizmi Kapsamında Sivas Yöresel Yemeklerinin Mikro ve Makro Besin Öğelerinin İncelenmesi [Investigation of Micro and Macro Nutrients of Sivas Local Foods within the Scope of Gastronomy Tourism]. Atatürk Üniv. Sos. Bilim. Enst. Derg. 2020, 24, 1879–1894. [Google Scholar]
  104. Smith, J.R. 20 of the World’s Best Soups. Available online: https://edition.cnn.com/travel/article/worlds-best-wellness-soups/index.html (accessed on 27 July 2023).
  105. Çeltek, N.Y.; Ünlü, U.; Çitil, R.; Önder, Y.; Süren, M.; Okan, İ. Longitudinal Changes in the Eating Habits of Patients with Cancer Receiving Palliative Care. Bezmialem Sci. 2021, 9, 394–398. [Google Scholar] [CrossRef]
  106. Foscolou, A.; Critselis, E.; Panagiotakos, D. Olive Oil Consumption and Human Health: A Narrative Review. Maturitas 2018, 118, 60–66. [Google Scholar] [CrossRef]
  107. Engel, S.; Tholstrup, T. Butter Increased Total and LDL Cholesterol Compared with Olive Oil but Resulted in Higher HDL Cholesterol Compared with a Habitual Diet. Am. J. Clin. Nutr. 2015, 102, 309–315. [Google Scholar] [CrossRef]
  108. Trevisan, M. Consumption of Olive Oil, Butter, and Vegetable Oils and Coronary Heart Disease Risk Factors. JAMA 1990, 263, 688–692. [Google Scholar] [CrossRef]
  109. Uyanik, B.; Özel, Ç.H. The Role of Parents on Intergenerational Transmission of Cuisine Culture in Türkiye. J. Tour. Gastron. Stud. 2023, 11, 832–846. [Google Scholar] [CrossRef]
  110. Muñoz-Benito, R.; Navajas-Romero, V.; Hernández-Rojas, R.D. Traditional Gastronomy in Alto Guadalquivir: Origin of Contemporary Recipes in Cordovan Cuisine. Int. J. Gastron. Food Sci. 2023, 32, 100720. [Google Scholar] [CrossRef]
  111. Bispo Júnior, J.P. Viés de Desejabilidade Social Na Pesquisa Qualitativa Em Saúde. Rev. Saúde Pública 2022, 56, 101. [Google Scholar] [CrossRef]
  112. Shah, S. The Researcher/Interviewer in Intercultural Context: A Social Intruder! Br. Educ. Res. J. 2004, 30, 549–575. [Google Scholar] [CrossRef]
  113. Berger, R. Now I See It, Now I Don’t: Researcher’s Position and Reflexivity in Qualitative Research. Qual. Res. 2015, 15, 219–234. [Google Scholar] [CrossRef]
Gastronomy 03 00013 g001
Figure 1. Flowchart of Study Structure.
Figure 1. Flowchart of Study Structure.
Gastronomy 03 00013 g001
Gastronomy 03 00013 g002
Figure 2. Map of Greece Highlighting Western Macedonia.
Figure 2. Map of Greece Highlighting Western Macedonia.
Gastronomy 03 00013 g002
Gastronomy 03 00013 g003
Figure 3. Step-by-step preparation of traditional Tanomenon Sorva (TS): (a) Rinse Korkota under clean water; (b) Boil Korkota in a pot with water and salt. Bring it to a boil, then simmer gently; (c) Cook until soft, skimming foam for clarity; (d) Place Paskitan in a separate bowl; (e) Once the Korkota is tender, scoop out a bit of hot broth and transfer it to a separate bowl; (f) Whisk the broth gradually into Paskitan to dilute and prevent curdling. Then, pour the diluted Paskitan mixture back into the pot with the Korkota; (g) Melt butter with dried spearmint; (h) Pour this flavorful butter mixture into the hot soup and stir thoroughly to combine; (i) The soup is now ready to be served; (j) Note the beautiful abstract patterns formed by the melted butter and dried spearmint on the soup’s surface; (k) Close-up view of the soup’s creamy canvas, alive with vibrant flecks of spearmint and butter, served in a bowl.
Figure 3. Step-by-step preparation of traditional Tanomenon Sorva (TS): (a) Rinse Korkota under clean water; (b) Boil Korkota in a pot with water and salt. Bring it to a boil, then simmer gently; (c) Cook until soft, skimming foam for clarity; (d) Place Paskitan in a separate bowl; (e) Once the Korkota is tender, scoop out a bit of hot broth and transfer it to a separate bowl; (f) Whisk the broth gradually into Paskitan to dilute and prevent curdling. Then, pour the diluted Paskitan mixture back into the pot with the Korkota; (g) Melt butter with dried spearmint; (h) Pour this flavorful butter mixture into the hot soup and stir thoroughly to combine; (i) The soup is now ready to be served; (j) Note the beautiful abstract patterns formed by the melted butter and dried spearmint on the soup’s surface; (k) Close-up view of the soup’s creamy canvas, alive with vibrant flecks of spearmint and butter, served in a bowl.
Gastronomy 03 00013 g003
Table 1. Interview guide.
Table 1. Interview guide.
ThemeQuestions
Preservation of HeritageHow did you learn to make Tanomenon Sorva?
Does Tanomenon Sorva play a role in Pontic Greek celebrations?
Do you feel responsible for passing on the tradition of Tanomenon Sorva?
Nostalgia and ConnectionsWhat are your strongest memories of Tanomenon Sorva?
How does preparing Tanomenon Sorva connect you with your family?
Belonging and CommensalityDo you share Tanomenon Sorva with others? What was that experience like?
How does Tanomenon Sorva contribute to your sense of belonging to the Pontic Greek community?
Adaptation and ContinuityHave you changed your traditional Tanomenon Sorva recipe? If so, why?
Are younger generations interested in learning about Tanomenon Sorva?
What challenges exist in preserving Tanomenon Sorva traditions?
Health and Well-beingDo you believe that Tanomenon Sorva has health benefits?
Have you used Tanomenon Sorva as a home remedy?
RecipeCan you describe the Tanomenon Sorva recipe you follow?
Table 2. Traditional recipe for Tanomenon Sorva.
Table 2. Traditional recipe for Tanomenon Sorva.
IngredientsQuantity
Paskitan *2 cups
Korkota **1 cup
Cow Butter3 tbsp
Spearmint (dried)3 tbsp
Water1.5 L
Salt
Instructions
Step 1: Rinse Korkota. Combine Korkota, water, and salt. Bring to a boil, then reduce the heat and simmer until very tender, skimming off any foam as needed.
Step 2: In a small bowl, temper the Paskitan with ½ cup of broth to prevent curdling, then stir it into the pot for a smooth, silky consistency.
Step 3: Melt butter in a saucepan over medium heat and briefly bloom dried spearmint. Add this aromatic blend to the soup.
Step 4: Stir thoroughly before serving.
* Paskitan = salty, concentrated yogurt. ** Korkota = hulled, coarsely ground wheat.
Table 3. Thematic Insights into the Cultural Significance of Tanomenon Sorva in Pontic Greek Communities.
Table 3. Thematic Insights into the Cultural Significance of Tanomenon Sorva in Pontic Greek Communities.
ThemeSubthemesInterview Excerpts
Cultural Continuity and TraditionLearning from Elders“As a little girl, my grandmother often made Tanomenon Sorva at night, saying, ‘Let’s make Tanomenon Sorva and enjoy it together.’” (W02)
Intergenerational
Transmission		“We must share this tradition with kids so they can create their cherished memories, just as I have with my grandmother.” (W02)
Cultural Occasions“During Easter, we fasted for 40 days. We made Tanomenon Sorva after the Resurrection service.” (W06)
Daily Staple“My grandmother is a cherished memory. She prepared Pontic food for me before I left home to marry.” (W04)
Social Bonding through FoodFamily Gatherings“Tanomenon Sorva is a family favorite. Even my children love it. I believe they will continue to prepare it for their own families in the future.” (W03)
Community Events“After feasts or too much alcohol at wedding parties, women quickly made Tanomenon Sorva” (W04)
Sharing and Hospitality“We ate it year-round, anytime. It’s the delicious food of the Pontic Greeks.” (W09)
Nostalgic Memories“I have splendid memories of living with my grandparents, especially this dish.” (W08)
Adaptation, Challenges, and LossIngredient substitutions“My mother never used onions, but I love the flavor they add” (W01)
Challenges to Preservation“Since my daughter isn’t a big fan of Tanomenon Sorva, I’m not sure if she will pass it on to her children.” (W02)
Perceived Loss to Tradition“Besides the difficulty in producing and preparing the meal, younger people may avoid cooking due to the mess it creates.” (W02)
Health and NourishmentRemedy and Comfort“When sick, sorva is the only thing I want to eat. There is something special about it.” (W08)
Emotional Nourishment“Even though we had very little back then, there was a lot of love in our family, which made us feel truly rich.” (W06)
Adaptability for Health“Since my husband and I have a problem with high cholesterol, I usually cook it with olive oil instead of butter.” (W01)
Cooling Food“She usually cooked it in the winter, but in the summer, she served it cold. The yogurt made it feel refreshing on hot days.” (W02)
Disclaimer/Publisher’s Note: The statements, opinions and data contained in all publications are solely those of the individual author(s) and contributor(s) and not of MDPI and/or the editor(s). MDPI and/or the editor(s) disclaim responsibility for any injury to people or property resulting from any ideas, methods, instructions or products referred to in the content.

Share and Cite

MDPI and ACS Style

Keramaris, A.; Kasapidou, E.; Mitlianga, P. Tanomenon Sorva: A Culinary Medium for Preserving Pontic Greek Identity and Intergenerational Bonding in Western Macedonia, Greece. Gastronomy 2025, 3, 13. https://doi.org/10.3390/gastronomy3030013

AMA Style

Keramaris A, Kasapidou E, Mitlianga P. Tanomenon Sorva: A Culinary Medium for Preserving Pontic Greek Identity and Intergenerational Bonding in Western Macedonia, Greece. Gastronomy. 2025; 3(3):13. https://doi.org/10.3390/gastronomy3030013

Chicago/Turabian Style

Keramaris, Achillefs, Eleni Kasapidou, and Paraskevi Mitlianga. 2025. "Tanomenon Sorva: A Culinary Medium for Preserving Pontic Greek Identity and Intergenerational Bonding in Western Macedonia, Greece" Gastronomy 3, no. 3: 13. https://doi.org/10.3390/gastronomy3030013

APA Style

Keramaris, A., Kasapidou, E., & Mitlianga, P. (2025). Tanomenon Sorva: A Culinary Medium for Preserving Pontic Greek Identity and Intergenerational Bonding in Western Macedonia, Greece. Gastronomy, 3(3), 13. https://doi.org/10.3390/gastronomy3030013

Article Metrics

Article metric data becomes available approximately 24 hours after publication online.
Back to TopTop