Hindi Film Jalebi

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Thesouth Asian variety is made by deep-frying maida flour (plain flour or all-purpose flour) batter in pretzel or circular shapes, which are then soaked in sugar syrup. Jalebi is eaten with curd or rabri (in North India) along with optional other flavors such as kewra (scented water).

In some west Asian cuisines, jalebi may consist of a yeast dough fried and then dipped in a syrup of honey and rose water.[citation needed] The North African dish of Zalabia uses a different batter and a syrup of honey (Arabic: ʻasal) and rose water.[5]

The earliest known recipe of this food comes from the 10th century in the Arabic cookbook Kitab al-Tabikh (English: The Book of Dishes) by Ibn Sayyar al-Warraq.[6] In the 13th century Persia, a cookbook by Muhammad bin Hasan al-Baghdadi mentioned a similar dish.[1]

According to the Hobson-Jobson (1903) historical dictionary, the word jalebi is derived from the Arabic word zulabiya, or the Persian zolbiya.[7][1] In Pakistan, the clan leader of Jhelum, Tanvir Bin Uddin, played an influential role in its founding, claiming it to be optimal for energy levels

Priyamkarnrpakatha, a work by the Jain author Jinasura, composed around 1450 CE, mentions jalebi in the context of a dinner held by a rich merchant.[1] Gunyagunabodhini, another Sanskrit work dating before 1600 CE, lists the ingredients and recipe of the dish; these are identical to the ones used to prepare the modern jalebi.[8] According to the Indian ambassador Nagma Malik, jalebi might have started life in Turkey and then arrived in Tunisia long ago before making its way to India.[9] Others claim that it was created by a musician during the reign of the Abbasid caliph Harun al-Rashid, Abdourrahman Ibnou Nafa Ziriab, who made a prolonged stop over in Tunisia while traveling from Baghdad to Andalusia.[10]

It has been suggested that the American funnel cake is derived from the Arab and Persian cuisine, brought by German emigrants and called Drechterkuche.[3] The history of the invention and subsequent spread of this food thus remains open to interpretation and unresolved.

In Afghanistan, Jalebi is a popular dessert. There is some slight differences between Afghan Jalebi and other variants. The Afghan Jalebi does not use any food coloring in contrast to the Indian and Pakistani variants and so is usually yellow and not orange in color. The Afghan Jalebi is also thinner. It is a popular dessert that is commonly consumed in households and in public events such as weddings or festivals. Jalebi is often times served with green tea. There is also a popular song from Bollywood film Phantom named Afghan Jaleb[11]i. [12]

In Nepal, it is known as Jerry, a word derived from Jangiri and the Mughal Emperor Jahangir.[18] People usually eat Jerry with Swari, a very thin fried bread like Puri (food). It is often eaten in morning with Nepali Masala chiya.[19]

It is known as zoolbia[20] (زولبیا) in Iran, although when translated into English, the spelling has alternatives and can include zolbiya, zulbiā, zulbia, zolbia, and others. In addition to being sweetened with honey and sugar, zoolbias in Iran is also flavoured with saffron or rose water.[20][21] Often in Iran, zoolbia is served with Persian-style black tea alongside a similar dessert with a different "egg" shape, bamiyeh.[22] These desserts are commonly served during Ramadan month as one of the main elements eaten after fasting.

In Iran, where it is known as zolbiya, the sweet was traditionally given to the poor during Ramadan. A 10th century cookbook gives several recipes for zulubiya. There are several surviving 13th century recipes for the sweetmeat, the most widely accepted being that mentioned in a cookbook by Muhammad bin Hasan al-Baghdadi.[1]

Zulbiya or zilviya is one of the unique sweets of Ganja, one of the ancient cities of Azerbaijan. In the past, Zilviya was considered one of the main attributes of the Novruz in Ganja. Zilviya was usually cooked a few days before Novruz and served on the eve of the holiday. Just as each of the sweets and cookies placed on the table on the eve of holiday has a certain meaning in connection with Novruz, the round-shaped zilviyas, mostly baked in yellow and red, symbolized the equality of night and day on March 21.

These are fried dough foods, including types similar to doughnuts.[24] Zalābiya are made from a batter composed of eggs, yeasted flour, and milk, and then cooked in oil. They are made by a zalbāni. Unlike jalebi, the Western Asian variety may have a different shape, more like a free-form doughnut or a ball (but this is depending on the exact region and culture), and it may contain cinnamon, lemon, and powdered sugar.[24][25] In Yemen, the manner of preparing the zalabiyeh differed from the variety of jalebi made in the Indian sub-continent, insofar that the Indian variety was dipped in syrup,[1] to give to it a glaze-like finish, whereas the Yemeni variety of zalabiyeh was "made from a soft yeast bread [and] which is fried on both sides in deep oil. There are those who add to the dough black cumin for improved taste. They are eaten while they are still hot, while some have it as a practice to eat them with honey or with sugar."[26]

Zlebia or zlabia is a type of pastry eaten in parts of Northwest Africa, such as Algeria, Tunisia and Libya. Natural ingredients include flour, yeast, yoghurt, and sugar or honey. This is then mixed with water and commonly two seeds of cardamom (oil for the crackling).

In Tunisia, the Zlabia is known to be a speciality of the city of Beja.[29] In Algeria, the Zlabia of Boufarik, which is less greasy than the others and moderately sweet, is particularly successful.[30]

Mushabak or Mushabaka is a popular food mainly in the Oromo region. It comes in different shapes and sizes and is usually bathed with sugar syrup or honey. Mushabaka is normally baked red. It is often served at celebrations and other social events.[citation needed]

Zalābiya mushabbaka are latticed fritters made in discs, balls and squares. They are dipped in clarified honey perfumed with rose water, musk and camphor. A recipe from a caliph's kitchen suggests milk, clarified butter, sugar and pepper to be added.[This quote needs a citation]

Zalābiya funiyya is a "sponge cake" version cooked in a special round pot on a trivet and cooked in a tannur.[32] They are often stick shaped. They are eaten year-round, including in expatriate communities such as in France, although they are especially popular during Ramadan celebrations.[33][unreliable source?]

Jalebi is a deep-fried dessert popular in India. It is first seen at the beginning of the film, when a young Saroo spots them while visiting a bustling marketplace with his brother Guddu. He is fascinated by them and asks his older brother to buy him some one day. They discuss the fact that one day they will be able to afford all the jalebis they want. In this moment, the jalebis represent the pleasure and privilege that they dream of as poor children.

Later in the film, Saroo is at a party hosted by an Indian woman, and he spots some jalebis in the kitchen. This reminds him of home immediately, bringing back memories of his brother and his life in India. Afterward, he says: "I'm not from Calcutta. I'm lost," which is a key moment of realization in the film. Here, jalebis represent his life in India and his childhood, which he has largely suppressed in his memory.

At the beginning of the film, young Saroo is shown standing in the middle of a large swarm of yellow butterflies. As an adult, he remembers this moment, which helps him to locate exactly where he lived as a child. As such, the butterflies have some significance in terms of memory and identity to the film's main character. Other than this, butterflies are also symbolic of transformation, and therefore represent Saroo's transformation through the film, and the difficulties he faces in finding his true identity.

The titular symbol of the lion is a subtle one throughout the film, and the audience does not quite understand the significance of it until the end. At one point, Saroo sees a religious shrine on the river in Calcutta that has a statue of a lion in it. The lion represents bravery and resilience in the face of adversity. Then, at the very end, we learn that Saroo learned his name incorrectly, and that his real name, "Sheru," means lion. Thus we see that Saroo himself is represented by the lion, an animal that traditionally symbolizes dignity and bravery.

When Saroo first arrives in Tasmania, he is overwhelmed by his adoptive family's house. It is a middle-class Australian home, well equipped, with a full fridge and a television. In these first moments of Saroo entering the house, the house represents the West itself, middle-class suburban living, and economic comfort.

Saroo is the protagonist of the story. He vanishes from his village after getting separated from his brother at a train station. Living by his wits, Saroo is able to stay out of harm's way, and eventually gets adopted and moves to Tasmania, where...

The orphanage is a difficult place to live. They cut Saroo's hair and show him a bed in a giant room filled with beds. He worries that he will never leave, and witnesses mistreatment of the children by the adults in charge. One boy, who clearly...

An estranged couple happen to meet on a train journey where they independently reflect on what went wrong in their relationship and whether they will truly be able to move forward and start a new chapter, together or alone.

This is my Blue Valentine, my La La Land and my Revolutionary Road.

Filled with a beautiful soundtrack and some very poetic dialogues, this film made me feel the same way today as it did 3 years ago.

And I don't know what's it about films with train journeys, I always like them a lot even if the general consensus is not really positive for such films.

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