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This study aims to determine the cultural symbols attached to the Nasi Tumpang Traditional Culinary and the meaning of the symbols in the social interaction of the Boyolali community. G.H. Mead's thoughts on symbolic interactionism as an analytical knife in this study. The results of this study indicate that the symbols attached to Nasi Tumpang Culinary have become cultural symbols of the Boyolali people. The symbols are that the ingredients used to process Nasi Tumpang are traditional ingredients, the process of processing Nasi Tumpang uses manual and traditional methods, the presentation of food is served using banana leaves as plates and spoons, and the tradition of eating Nasi Tumpang is in morning.

In the concept of mind, the Boyolali community interprets Nasi Tumpang which is made from traditional ingredients, traditional processing, unique food presentation, and the tradition of eating this unique food as symbols of cultural heritage. These symbols cannot be replaced because they can change the order of taste and values of existing cultural traditions. In the concept of self, Boyolali people have the urge to learn how to process Nasi Tumpang using recipes and methods of cultural heritage that are passed down from generation to generation. In the concept of society, the "Ngiras" tradition is the result of interactions and relationships formed by the Boyolali community in enjoying Nasi Tumpang where the atmosphere of togetherness is in the interaction. The preservation of Nasi Tumpang as a Cultural Identity of Local Boyolali Culinary is not only done through active community, such as selling, buying, or by teaching the next generation about the processing of Nasi Tumpang, but also through communication of the role of the media. However, the use of communication media as a means of disseminating local culinary information has not run optimally in the Boyolali community.