The cuisine of Amasya is a table tradition born of the bounty of the Yeşilırmak valley and the long, layered history of the city. This old town, ringed by cliffs and built along both banks of the river, stands on the threshold where the Central Black Sea meets Central Anatolia, and its kitchen carries the marks of both worlds. The green herbs and vegetables of the Black Sea meet the grain-based tradition of Central Anatolia in the same pot. Its role in the Ottoman period as a centre where princes were sent out to a sanjak to learn the business of government lent the city's table a certain refinement and order. Dishes here are not cooked in haste: the long hours keşkek spends in its earthenware pot, the vine leaves of bakla dolması rolled one by one, the tomato paste boiled down and the vegetables dried for winter all show that this is a cuisine built patiently over time.

In Amasya the table has never been regarded merely as a place to satisfy hunger. At weddings and religious holidays, on the return from the pilgrimage, at funerals, on the communal work days when silk cocoons were gathered, and at special tables laid for a wish, custom determined which dish was to be served, in what order and to whom. The city's own dishes are numerous enough to be treated one by one, and several of them, such as patlıcan pehlisi, mumbar, göbek dolması, gömlek kadayıfı and eli böğründe, have been the subject of separate articles. The focus here is less on individual recipes than on the culture that holds these dishes together: produce, season, the rhythm of meals, the etiquette of hospitality and the ceremonial table.

A Cuisine Between Two Regions

Geography is the first factor shaping Amasya's cuisine. Because the city lies exactly at the point of transition between the Central Anatolian and Black Sea regions, its food culture bears traces of both. On one side are the grain and pulse staples of Central Anatolia, such as cracked wheat (yarma), pounded wheat, bulgur and chickpeas; on the other, greens closer to the Black Sea, such as madımak, chard and kuşekmeği, all appearing at the same table. The vegetables and fruit grown on the fertile land watered by the Yeşilırmak form the foundation of this cuisine. Sugar beet, poppy and sunflower are among the crops most often used in the kitchen, and the region is also known for producing them. The presence of poppy seed and walnut in so many baked goods, from çörek to börek, is a reflection of this local production on the table.

For centuries the city has also been famous for its orchards. Describing Amasya in the seventeenth century, Evliya Çelebi speaks of its forty kinds of pear, its ruby-coloured cherries, its seven kinds of juicy grape, its mulberries and its seven kinds of "bread quince", and writes that its quince preserve (ayva perverdesi) has no equal anywhere. The same traveller lists among Amasya's drinks a pekmez sherbet scented with musk and ambergris, a sherbet of quince preserve and a grape must strained through felt. It is also said that marmalade made from Amasya quinces was sent to the sultan as a gift; no document confirming this account has been found. The Misket apple, today the emblem of the city, is a thin-skinned, fragrant, firm and long-keeping apple, red on one face and yellow or greenish on the other. Locally the small, sweet kind is called misket elması and the larger, grafted kind kabak elması. Alongside the Misket apple, cherries, sour cherries and peaches are among Amasya's best-known fruits today.

Another product peculiar to the region is the çiçek bamyası, or flower okra. Threaded on strings and dried, this okra is widely grown in Amasya, and a large share of the okra soups and dishes cooked in other provinces are made with flower okra grown in Amasya. Cooking the dried okra with meat in winter produced one of the most characteristic dishes of the Amasya table, etli çiçek bamya. In this cuisine, geography, produce and season are thus inseparably intertwined.

A Princely Sanjak and the Refinement of the Palace

Because Amasya was a sanjak capital where many princes were raised in the Ottoman period, it is known as the City of Princes. The small court that each prince established with the lalas (tutor-guardians), scribes and servants around him is thought to have influenced the city's kitchen as much as its daily life. Local accounts say that, because of this past, Amasya devised dishes of its own with an artisan's care, worthy of sultans in flavour, appearance and quality. This outlook shows itself in the attention paid not only to the taste of the food but to its presentation, the arrangement of the table and the etiquette of serving. In Amasya, food at ceremonies was offered with a smiling face, often to music and in the manner of a formal presentation, and this is how that refinement found its way into everyday life.

One of the stories that best captures the link between palace and popular cooking concerns vişneli ekmek, sour cherry bread. According to local tradition, the cream cake eaten in the prince's palace in Amasya was transformed into vişneli ekmek through the ingenuity of a poor family: thin slices of bread are toasted in butter, soaked in the syrup of sour cherries boiled with sugar, and sprinkled with walnuts. The same tradition counts the dessert called unutma beni ("forget me not"), made by cooking stale bread in pekmez or syrup rather than throwing it away, as a product of the same attitude. Whether these stories rest on any historical document is unknown; they do, however, clearly show how the city sees its own cuisine, and its tendency to combine palace refinement with a popular good sense that wastes nothing. The influence of Ottoman palace cuisine on traditional Amasya dishes has also been examined in academic studies, which argue that the diversification of palace cooking was reflected in the food culture of this provincial princely seat.

The extent of palace influence should not be exaggerated. The greater part of Amasya's cuisine rests on wheat, yogurt, pulses, vegetables and fruit, and was shaped by the needs of village and small-town life. Dishes such as keşkek and toyga have roots reaching back to Central Asia, while bat, mıhlama and the dishes made from dried vegetables belong to the village kitchen of Anatolia. Palace refinement is best thought of as a layer added on top of this foundation, an approach to presentation and care.

The Rhythm of Meals and the Everyday Table

Traditionally, two main meals are eaten in Amasya each day: a morning breakfast known as kuşluk and an evening meal. For those working in the fields a third, the ikindilik, is added; this light meal, eaten in the field in the afternoon in the midst of work, is a habit adapted to the long working days of rural life. The everyday table is built on soup, bread or griddle-baked pastries, a pot dish, and vegetables or dried pulses according to the season.

Bread and pastry hold a special place at this table. Amasya yağlısı, whose dough women roll out with a long rolling pin and bake on the sac griddle, may appear at any meal, is offered to guests with great care and has its place at the table on both joyful and sorrowful days. Home breads baked in stone ovens or on the griddle, and pastries such as mayasız and hamursuz made in village stone ovens, are instruments of hospitality as much as of daily sustenance. Serving poppy-seed or walnut çörek with tea brewed in the samovar at teatime is also one of the city's settled habits.

Soups

Soups hold a special place in Amasya cuisine. Çatal çorba, sakala çarpan, toyga, cilbir, helle soup, kesme or kesme ibik soup, yarma soup, bıdıklı soup and ibikli soup are counted among the well-known soups of the region. The sheer number of varieties reflects the fact that soup is more than the opening of a meal here and is sometimes regarded as a filling meal in its own right. Many of them use sustaining ingredients such as cracked wheat, lentils, chickpeas or cut noodles, and they are often finished with dried mint and red pepper flakes sizzled in butter.

The best known and most widely eaten of these soups is toyga. It is made with cracked wheat, chickpeas and strained yogurt; egg yolk and flour give it body, meat stock is often used, and mint sizzled in butter is drizzled over the top. Some recipes serve it with parsley. The name, also pronounced "toyka" locally, is said to mean hulled wheat, though the source of this interpretation is unclear. It is widely accepted that the soup's origins go back to Central Asia. At the ceremony marking its geographical indication registration, İsa Köse, president of the Amasya Union of Tradesmen and Craftsmen's Chambers, stated that the soup is still known by the same name in Uzbekistan today; this could not be confirmed by an independent source. Toyga can be eaten hot or cold, and, also known as the "wedding soup", it appears on the tables of special occasions. It is also the first dish served at the table for an honoured guest and at the meal welcoming returning pilgrims.

Çatal çorba is a hearty soup combining green lentils, cracked wheat and minced meat, which may be made with or without meat; some accounts treat it as the same dish as kesme ibik soup, made with lentils and cut noodles. Helle, or flour soup, is a simple soup cooked by adding water and boiled rice to flour toasted in butter, served with a sprinkling of black pepper. Sakala çarpan is also among the best-known soups of the region, and an application for geographical indication has been made for it as well. The variety among these soups shows how many forms the same basic ingredients, yogurt, wheat, pulses and butter, can take with small differences.

Meat Dishes, Dolmas and Vegetables

Amasya's meat dishes include bakla dolması, okra with meat, keşkek, ciğer sarması (wrapped liver), göbek dolması, madımak, mıhlama, mumbar, tripe, chard with pastırma, patlıcan pehli, pastırma pağallemesi, pirpirim, liver with vinegar and sulu köfte. What these dishes share is that the meat is usually cooked slowly together with wheat, pulses or vegetables. Placing meat on the bone at the bottom of the pot so that it lends its flavour to the dish above is a method often found in this cuisine.

The best-known example of this method is bakla dolması. A filling of dried broad beans prepared with cracked wheat, onion, tomato paste and spices is rolled in vine leaves and cooked on top of ribs or meat on the bone laid at the bottom of the pot. Local tradition says that the dried broad bean, hard and not much to look at, is turned into a work of art through its harmony with the meat and the delicate fingers that roll it. It is served with garlic yogurt poured over it, though some recipes serve it with raw onion instead. While the dolmas are being rolled, a token such as an olive, a cherry or a quarter gold coin is hidden in one of them, and it is believed that the wish of whoever finds it in their mouth will come true, turning the dish into a small family game. Some sources state that bakla dolması is made nowhere but Amasya, while others also associate the dish with the cuisine of Tokat.

Keşkek, one of the staple dishes of the Central Asian Turks, lives on in many regions of Anatolia and is indispensable at weddings, religious holidays and communal feasts such as circumcision celebrations. In Amasya, keşkek is made with coarse wheat, meat on the bone, chickpeas, butter or tail fat, salt and fenugreek paste diluted with water, all placed in an earthenware pot; the mouth of the pot is sealed and it is cooked for hours in a stone or wood-fired oven that is not too hot. Depending on the source, the cooking time ranges from four or five hours to twelve. The fat that collects on top is made into a sauce with tomato paste and hot water and poured over the keşkek on the plate. What sets Amasya keşkek apart from that of other regions is the addition of fenugreek. Two methods are distinguished in the cooking: in the Merzifon area all the ingredients in the pot are pounded to a paste, whereas in the Amasya method they are not pounded, so that when the keşkek is served the wheat, meat and chickpeas remain distinct. A local saying runs, "All the keşkeks on one side, Amasya keşkek on the other." Cooking it in great cauldrons and preparing it communally turn keşkek into a ceremony of solidarity more than a dish.

Etli çiçek bamya is made from flower okra dried in summer: the pods are cleaned of their bristles by rubbing them in a cloth, blanched, and cooked with butter, onion, tomato paste and meat, with lemon juice giving the dish a slightly sour note. Patlıcan pehli is a dish of lamb ribs, fried aubergine, tomato, pepper and garlic baked in the oven, and in summer it takes the place of the whole roast meat at the table for an honoured guest. Mumbar and tripe dishes, along with göbek dolması, are offal dishes that demand much labour and are cooked mostly at home. Madımak, which grows wild in spring, is sautéed with onion, bulgur or pastırma. Chard with pastırma and kuşekmeği with pastırma are dishes in which greens of the Black Sea kind meet the pastırma of Central Anatolia.

Meatless dishes also hold an important place in this cuisine. Bat, made with green lentils, fine bulgur, pounded walnuts, tomato paste, parsley, dill and spring onion, is a cold dish eaten wrapped in brined vine leaves or scooped up with bread; it also has an important place in the cuisine of Tokat. Patlıcan çullaması, made by mixing roasted aubergine, pepper and tomato with onion, parsley and garlic, comes to the table as a meze. Squash-skin borani, soğan mıhlaması, dried beans and dishes of dried aubergine are examples of how vegetables dried in summer are put to use in winter.

Pastries and Bread

Amasya's cuisine stands out above all for its pastries and doughs. Among the regional pastries are Amasya çöreği, yağlı or katmer, kabak kavuklu pilav, bişi, akıtma (also called cırıtka or cızlak), döndürme, ekmek aşı (also called papara), eli böğründe, poppy-seed and walnut çörek, hengel, meatless mantı, kaypak, mayalı, aubergine pilaf, sini su böreği, tray börek, yakasal böreği, yanuç, işkefe böreği and gömbe. The length of this list shows how central dough is to both the everyday and the ceremonial table of the city.

Amasya çöreği is regarded as the city's best-known product after the Misket apple. What most distinguishes it from similar breads is that it is made with chickpea leaven. Chickpeas crushed in a mortar are placed in a bottle with lukewarm water and a little sugar and left in a warm spot for three days; when foam begins to spill from the neck of the bottle the leaven is considered ready. Melted butter, walnuts and salt are worked into the dough; egg-sized balls are shaped and baked, and once they have risen they are brushed with egg yolk and baked again. Kneaded without much leaven, this çörek strikes a balance between lightly sweet and savoury. The poppy-seed and walnut varieties and the twisted burmalı Amasya çöreği belong to the same family. The çörek is an unfailing part of many forms of hospitality, from the gatherings for reciting prayers on prayer beads to teatime.

Hengel is a kind of mantı made by folding squares of dough into triangles, either plain or filled with minced meat; after boiling it is topped with garlic yogurt and a mint dressing, then browned in the oven and served brushed with butter. Yakasal böreği is a plain börek made of three sheets of dough rolled out with butter between them, with beaten eggs poured between the layers, cooked on the stove by turning the round tray. Sini su böreği is one of the unchanging dishes at the table for an honoured guest. Of the pastries baked in village stone ovens, mayasız encloses a filling of minced meat, onion and tomato paste between layers of dough, while hamursuz is made by layering sheets of dough with walnuts, butter and poppy seed, then cutting them into squares and rolling them up.

Desserts

Amasya's dessert tradition likewise draws on the city's agricultural plenty. Among the regional desserts are dene hasudası, kuymak, yuka tatlısı, ayva gallesi, apple dessert, baked rice pudding, gelin parmağı, gömlek kadayıfı, kalbur tatlısı, höşmerim, paluze, şeker böreği, unutma beni, vişneli ekmek, apricot galle, tırtıl baklava and teltel. Halvas, pekmez sweets and syrup-soaked pastries accompany the joy of religious holidays and special days.

The best known of these is elma tatlısı, the apple dessert made from the fruit for which the city is famous. Misket apples are peeled and cored, then poached with cinnamon, cloves, a little apple peel, natural red madder dye and sugar; they are filled with sweetened walnuts, baked in the oven and, once cool, topped with clotted cream (kaymak). Its red colour and its presentation as a whole fruit make it a dish that reflects both the bounty of the region and the refinement of palace presentation. The apple is not only turned into dessert; it is also dried for winter and used for making vinegar and pekmez.

Ayva gallesi, made by bringing quince cooked with chickpeas and mutton to the boil once with sugar, is an unusual dish standing somewhere between dessert and main course. Hasuda, made by stirring a batter of starch, water and pekmez in butter heated in a copper pan until it turns granular, is a dessert prepared in a short time and eaten warm. Kalburabastı is also known locally as halbur tatlısı. Tırtıl baklava and gömlek kadayıfı are the desserts of the honoured-guest table and of wedding feasts. In recent years Amasya walnut and honey baklava has also been registered as a product of the region.

Preparing for Winter and the Seasonal Kitchen

Amasya's is a cuisine that knows its seasons, and preparations for winter meals are made in summer. At the end of summer women gather; tomato paste is boiled down, tarhana is spread out to dry, noodles are cut, pickles are put up, and fruit and vegetables are dried and stored. Aubergines are peeled in stripes, sliced thinly, threaded on strings and dried in the sun; okra, beans and apples reach the winter in the same way. These preparations are often carried out as imece, communal work, accompanied by conversation and folk songs. The custom of using vegetables dried in summer in winter dishes is still widespread, and researchers point to it as one of the distinctive features of Amasya cuisine.

Preparing for winter was as much a gathering that brought together the women of a neighbourhood or village as it was an economic necessity. How to make squeezed tarhana, pekmez, dried foods and pickles was taught to young women at these work gatherings, in the course of the work itself. This body of knowledge, rarely committed to writing, has been one of the main ways in which Amasya's cuisine has been passed from generation to generation. The fact that squeezed tarhana is now among the products registered with a geographical indication shows that the value of this household knowledge has also been officially recognised.

The Guest Table and Ceremonial Meals

Hospitality lies at the heart of Amasya's cuisine. According to local tradition, a person from Amasya wishes to see a guest at the table at every meal; if there is no guest that day, he invites a poor man, or even a holy fool, to his table and shares his food with him. It is said that in Amasya being a guest was considered more of a virtue than being a host. A guest coming from outside, who usually stays the night, is called an ağır misafir, an "honoured guest". At the honoured guest's table there must always be six dishes, and their kinds hardly change: in order of service, toyga soup, whole roast meat, rice pilaf, sini su böreği, okra and a dessert. In summer, patlıcan pehlisi takes the place of the whole roast meat. The dessert is one of tırtıl baklava, kuymak or gömlek kadayıfı.

Wedding tables are the most crowded form of this tradition. In village weddings in particular, cauldrons of keşkek, pilaf, meat and halva are boiled at the wedding house, and tables are laid on rooftops and in courtyards. Because finding and handing out spoons was difficult in the past, guests would come to the table with a wooden spoon tucked into their belt. The meal was eaten together to the sound of drum and shawm. The velime meal prepared for the wedding night, popularly called "guya önü", takes its name from the phrase "güvey önü" ("before the groom"); three dishes on one tray, whole roast meat, pilaf and tırtıl baklava, are handed to the bride at the door of the bridal chamber before the groom enters. In the custom of the bride's mirror, the groom's family sends the bride-to-be a large decorated candle and a full-length mirror by phaeton; when the envoy is seen off from the bride's house, he is given şeker böreği in a large, ornate dish.

The bride's bath is likewise a ceremony bound up with food. Guests are invited to this gathering, at which the bride is introduced to her relatives and it is seen that she has no bodily defect, through a woman crier; the bride kisses the hands of those who come, and a women's ensemble plays in the dressing area of the hamam. The meal of bakla dolması, walnut poğaça, bat and lokma is eaten on the heated central stone of the bath amid dancing and singing. At the circumcision bath, the boys to be circumcised and their friends tour the city in phaetons before being brought to the hamam, where they are washed and dressed in their circumcision shirts; while musicians play inside and in front of the bath, guests are offered simit, poğaça, eli böğründe and sweets.

Sericulture was once one of Amasya's principal occupations and was practised in seventeen villages. When the time came to gather the cocoons, the householder would invite guests; the cocoons, called barama locally, were sorted by hand as communal work, placed in large handleless reed baskets called heğ, and sent to the cocoon market. The barama meal given to those who took part in the work was eaten to the sound of tambourine, oud and violin. This table, which could become a feast depending on the wealth of the household, centred on bakla dolması and bat; families serving only one dish would set up the sac griddle and offer pastries such as yağlı, yanuç, kete and gömbe with samovar tea.

The pilgrimage, too, gave rise to its own tables. Because the journey was long and made in difficult conditions, food that would not spoil was prepared for those setting out: muska pastries kneaded with butter, rusks cut in the shape of two matchboxes joined together, and lokul biscuits shaped into cylinders and baked twice were given to the pilgrims as provisions for the road. The thanksgiving meal for pilgrims returning from the Hejaz included toyga soup, pehli or whole roast meat, pilaf, dates and Zamzam water.

Death, too, is met with its own customs of the table. When there is a death in a household, neighbours and relatives cook at home and send food on trays to the house of mourning; there is no limit on what may be sent. The dishes in which the food arrives are merely rinsed in clean water and returned unwashed. At the tesbih çekme gathering held between one and seven days after the burial, usually after the night prayer, the profession of faith is recited seventy thousand times under the guidance of the imam, after which those present are offered Amasya çöreği, poğaça and tea. Serving a meal at the house of mourning to the congregation returning from the cemetery is described as a custom that took root later, and this table usually offers pide, tea or cold drinks. The funeral halva cooked and distributed for the soul of the deceased is also among these customs.

One of Amasya's oldest table traditions is the Zekeriya sofrası, the Table of Zachariah. No invitations are issued to this table, which is laid so that a wish may come true and is laid again in the home of the person whose wish has been granted; anyone who wishes may join. The table holds Zamzam water, dates, nigella seed, yogurt, cheese, olives and pide, and together with these there must be forty-one kinds of uncooked food in all. Those who join the table are also said to perform six rak'ahs of prayer. Preparing bakla dolması, keşkek, yuka tatlısı and poppy-seed çörek for visitors during religious holidays, and giving children Turkish delight wrapped in a handkerchief on holiday mornings, are customs still kept today. Giving nourishing, milk-increasing soups and sherbets to a mother who has just given birth; the diş hediği, when a baby whose first tooth has appeared is seated on a cloth spread on the floor and wheat is sprinkled over its head; the farewell meal for young men leaving for military service; votive meals; and the meals served after prayers for rain in times of drought are also mentioned among Amasya's living food customs.

Dishes on the Verge of Being Forgotten

Under the influence of modern life and commerce, some of Amasya's regional dishes are in danger of being forgotten. In recent years local authorities, the university and researchers working in gastronomy have sought to identify these dishes and record their recipes. These studies identified pastırmalı kuşekmeği, squash-skin kavurma, soğan mıhlaması, mayasız and hamursuz as Amasya dishes on the verge of being forgotten. Kuşekmeği is made by sautéing the green chard known locally by that name with bulgur and pastırma. Squash-skin kavurma is prepared by cutting the skins of green squash into long thin strips and cooking them with rice and minced meat. In soğan mıhlaması, diced onions are sautéed with a cold meat confit typical of the region and eggs are broken over the top.

In a study by Kenan Pala of Amasya University, published in 2023, these five dishes were evaluated by a panel of ten professional cooks for appearance, aroma, texture, flavour and overall liking, and mayasız received the highest scores for appearance, flavour and overall liking. Hamursuz stood out for aroma and texture thanks to its generous butter and walnuts, while squash-skin kavurma received the lowest scores, chiefly because of its appearance. Studies of this kind aim to record dishes that have been handed down through generations in home kitchens but never written down, before they disappear.

Geographical Indications and the Cuisine Today

Over the past decade the products of Amasya's cuisine have been registered one by one with geographical indications by the Turkish Patent and Trademark Office. The first gastronomic registration went to Merzifon keşkek on 30 December 2014. This was followed by the designations of origin for Amasya flower okra on 29 May 2018 and for the Amasya Misket apple on 14 March 2019. The number of registrations rose rapidly in 2021 and 2022: Amasya bakla dolması was registered on 17 August 2021, Amasya çöreği on 24 August 2021, Amasya etli çiçek bamya on 22 November 2021, Amasya toyga soup on 1 December 2021, Amasya patlıcan pehli on 5 April 2022, burmalı Amasya çöreği on 7 June 2022, Amasya yağlısı on 16 June 2022 and Amasya keşkek on 28 July 2022. The registration certificate for toyga soup was presented at a ceremony in December 2021, bringing the province's number of products with a geographical indication to eight.

When the certificate for Amasya walnut and honey baklava was presented in January 2023, the province's number of products with a geographical indication had reached eighteen. Alongside culinary products such as ayva gallesi, squeezed tarhana and Amasya cherries, this list also includes craft products such as the Amasya samovar and beji marble. At the same time, applications were under way for many other products, including Amasya honey, jujube and jujube pekmez, sakala çarpan soup, çatal çorba, şehzade kebab, kaypak, unutma beni, Gümüşhacıköy poppy-seed saçüstü, Taşova bread, and the breads and çöreks of the village of Ziyaret.

Alongside the registration efforts, events have also been organised to promote and document the cuisine. In July 2008, with the support of the Governorship of Amasya, an Ottoman palace cuisine competition was held with the participation of chefs from the country's leading hotels. Amasya University's Vocational School of Social Sciences organised a street food workshop and festivals in 2017, 2018 and 2019, and students of its culinary programme won first prizes at national and international competitions with bakla dolması, Amasya keşkek and the apple dessert. In the project "Amasya Cuisine Is Becoming a Brand in Gastronomy", carried out between March and May 2021, the region's dishes were compiled and their recipes recorded. These efforts have helped Amasya's cuisine move out of home kitchens and become more visible in restaurants, bakeries and pastry shops. Although Amasya's eating and drinking customs, like those of every city, have been touched by modernisation, it is considered one of the rare cities that strive to keep their food traditions alive in their authentic form.

Chronology

17th century: In his Seyahatname, Evliya Çelebi describes Amasya's forty kinds of pear, seven kinds of grape and bread quince, its quince preserve and its pekmez sherbet.

2008 (July): An Ottoman palace cuisine competition is held in Amasya with the support of the governorship.

2014 (30 December): Merzifon keşkek receives geographical indication registration.

2017–2019: A street food workshop and festivals are held at Amasya University.

2018 (29 May): Amasya flower okra is registered as a designation of origin.

2019 (14 March): The Amasya Misket apple is registered as a designation of origin.

2021 (March–May): The project "Amasya Cuisine Is Becoming a Brand in Gastronomy" is carried out.

2021 (17 August): Amasya bakla dolması is registered.

2021 (24 August): Amasya çöreği is registered.

2021 (22 November): Amasya etli çiçek bamya is registered.

2021 (1 December): Amasya toyga soup is registered; the certificate is presented at a ceremony at the end of December.

2022 (5 April): Amasya patlıcan pehli is registered.

2022 (7 June): Burmalı Amasya çöreği is registered.

2022 (16 June): Amasya yağlısı is registered.

2022 (28 July): Amasya keşkek is registered.

2023 (12 January): The registration certificate for Amasya walnut and honey baklava is presented; the province's number of products with a geographical indication reaches eighteen.

2023: A sensory analysis study of five Amasya dishes on the verge of being forgotten is published.

Bibliography

Academic studies

Official sources

Other sources

Online sources