Peranakan Heritage Cooking ( PDFDrive )

SINGAPORE PERANAKAHCNOEROIKTBAOGOE KS HERITAGE Cooking



SINGAPORE P E R A N A K A NHERITAGE COOKBOOKS HERITAGE Cooking PHILIP CHIA Foreword by LEE KIP LEE

The Publisher wishes to thank NUS Baba House for their support in the production of this book. Editor: Lydia Leong Designer: Bernard Go Photographer: Hongde Photography Copyright © 2012 Marshall Cavendish International (Asia) Private Limited Reprinted 2013 This book is supported under the National Heritage Board’s Heritage Industry Incentive Programme (Hi2P) Published by Marshall Cavendish Cuisine An imprint of Marshall Cavendish International All rights reserved No part of this publication may be reproduced, stored in a retrieval system or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. Request for permission should be addressed to the Publisher, Marshall Cavendish International (Asia) Private Limited, 1 New Industrial Road, Singapore 536196 Tel: (65) 6213 9300 Fax: (65) 6285 4871 E-mail: [email protected] Online bookstore: http://www.marshallcavendish.com Limits of Liability/Disclaimer of Warranty: The Author and Publisher of this book have used their best efforts in preparing this book. The Publisher makes no representation or warranties with respect to the contents of this book and is not responsible for the outcome of any recipe in this book. While the Publisher has reviewed each recipe carefully, the reader may not always achieve the results desired WOdscohuthohaeilke tltei roin n M Pgv nl aaaaorribins aeihsltiv atiRoeileolnn sCast. a d bTivn,he e Te ialnni raPdgrbuiyrselbtheodl iwiOfseohfnnrfe i tacNrsne,Y ysc :o1 lMoo0sk5asi9rn os1ghf- a9tpel0rlmo 0Cf1apit,ve oUerranS atAduni rs•ye hM so C taaohrnrsedphr o aicnrloaldmtiivominde.u 9rac9lial Cdavmeangdeis, hin Icnltuedrinnagt ibounta nl (oTthailand) Co Ltd. 253 Asoke, 12th Flr, Sukhumvit 2lim1 Ritoeadd t,o K slopnegcitaole, iyn Nciudae,ntal, consequential, or other damages. Wattana, Bangkok 10110, Thailand • Marshall Cavendish (Malaysia) Sdn Bhd, Times Subang, Lot 46, Subang Hi-Tech Industrial Park, Batu Tiga, 40000 Shah Alam, Selangor Darul Ehsan, Malaysia Marshall Cavendish is a trademark of Times Publishing Limited National Library Board, Singapore Cataloguing-in- Publication Data Chia, Philip, 1960-

DEDICATION To my late nanny and adoptive mother, Lim Lian N and taught me how to prepare the essential cooking. To my dearest late Auntie Alice, my mak-ko, I will always remember those lessons. To my most treasured friends, late Baba Lee Eng L me many old and forgotten recipes; Baba Tan Kim G Gwee for sharing their treasured recipes and cookin tohay. It is a great privilege to have had them in my lif and impart their knowledge, which I now share wi be a reference point and a source of inspiration for

To my late nanny and adoptive mother, Lim Lian Neo, who doted on me and taught me how to prepare the essential rempahs of Peranakan cooking. To my dearest late Auntie Alice, my mak-ko, who taught me how to cook. I will always remember those lessons. To my most treasured friends, late Baba Lee Eng Liang who shared with me many old and forgotten recipes; Baba Tan Kim Guan and Auntie Rosie Gwee for sharing their treasured recipes and cooking tips, especially babi tohay. It is a great privilege to have had them in my life to share their skills and impart their knowledge, which I now share with you. May this book be a reference point and a source of inspiration for you. Philip Chia



CONTENTS 8 Foreword 10 Acknowledgements 12 Introduction 24 Basic Recipes 28 Vegetables & Salads 44 Meat & Poultry 80 Fish & Seafood 112 Soups 126 Rice & Noodles 14682 SGnloascskasr y& oDf eInssgerretdsients 177 Menu Suggestions 178 Weights & Measures 179 Resources 180 Index

8 FOREWORDPERANAKAN HERITAGE Perhaps nothing expresses better the soul of a community tha Peranakans, it is also perhaps one of the most expressive an the living heritage. Many things may have been relegated cooking has been kept alive and continues to evolve, mainly b and dynamism of a younger generation of chefs and food wri becaPuesera noaf kathne cionotekirnegst eoxfp rtehses ecso manmdu nceitlye barantde so ft hteh ee xguebneerraanl t ph tPoe raPnearaknanak afono did. entity. Ever since the Portuguese colonial era, communities in the port towns have been exposed to the lifesty over the archipelago, as well as of Europeans, Indians and centuries, it was impossible for these communities not to learn a by, the different cooking styles and ingredients. From China cam noodles, dumplings and certain types of vegetables; from the i range of fragrant herbs, spices and roots. From India, there w aromatic spice blends and methods of cooking, and from Europe a whole range of cakes and desserts, quaint colonial and Euras Perhaps the one characteristic of Peranakan cooking that m dashes of Worcester sauce too. Not surprisingly, the Baba the refinement of the cooking process and the almost ridicu ingredients is peppered with words that have Arab, Portuguese required to put together a dish. Some have speculated that and Hokkien origins. manipulative household matriarch

OREWORD Perhaps nothing expresses better the soul of a community than its cooking. For the Peranakans, it is also perhaps one of the most expressive and engaging aspects of the living heritage. Many things may have been relegated to the past, but the cooking has been kept alive and continues to evolve, mainly because of the passion and dynamism of a younger generation of chefs and food writers, and naturally also becaPuesera noaf kathne cionotekirnegst eoxfp rtehses ecso manmdu nceitlye barantde so ft hteh ee xguebneerraanl t phuybblirci diinty ththea tf laisv ocuernst roafl tPoe raPnearaknaank afono did. entity. Ever since the Portuguese colonial era, the southern Chinese communities in the port towns have been exposed to the lifestyles of Malays from all over the archipelago, as well as of Europeans, Indians and Arabs, and over the centuries, it was impossible for these communities not to learn about, or be influenced by, the different cooking styles and ingredients. From China came sauces, bean curds, noodles, dumplings and certain types of vegetables; from the islands came the wide range of fragrant herbs, spices and roots. From India, there was the wide range of aromatic spice blends and methods of cooking, and from Europe, there was baking and a whole range of cakes and desserts, quaint colonial and Eurasian fusion recipes and Perhaps the one characteristic of Peranakan cooking that may be called unique is dashes of Worcester sauce too. Not surprisingly, the Baba Malay vocabulary of the refinement of the cooking process and the almost ridiculous number of steps ingredients is peppered with words that have Arab, Portuguese, English, Dutch, Malay required to put together a dish. Some have speculated that this was a way for a and Hokkien origins. manipulative household matriarch

9 FOREWORD to control her daughters and daughters-in-law. In this day an been taken by many modern chefs who claim there is litt product, although conservative cooks would disagree. When I was young, the menus for different occasions were ve so many kinds of celebrations, from birthdays to funerals, which to be served in order to avoid any ill omens or inappropriate eti the past, the mixed vegetable dish known as chap chye was use ceremonies to commemorate the death anniversaries of ancestors it was never served at birthdays. Nowadays, such customs ar However, to be honest, I never paid much attention to these thin FoodT hfoer amueth wora sP hsiolilpe lyC hfioac uiss ead nonep mheyw f aovof umritinee m weahlo: ag rferiwed uepg whoituhs egheonledr owush elaresh icnogosk oinf gd awrka ss oya ns auimcep oarntadn stl icpeadr tf reosf h dgarielye nl icfeh president of the Peranakan Association, he voluntarily contribu advice towards many successful events and has been active in cooking to the public. I am heartened that he is both armed w traditional methods and yet engaged with contemporary tastes allow him to bridge the past with the present. This book, com recipes, is a wonderful addition to the large corpus of books on aspect of Peranakan heritage.

to control her daughters and daughters-in-law. In this day and age, shortcuts have been taken by many modern chefs who claim there is little effect on the final product, although conservative cooks would disagree. When I was young, the menus for different occasions were very specific. There were so many kinds of celebrations, from birthdays to funerals, which required different foods to be served in order to avoid any ill omens or inappropriate etiquette. For example, in the past, the mixed vegetable dish known as chap chye was used as an offering during ceremonies to commemorate the death anniversaries of ancestors. Therefore, traditionally it was never served at birthdays. Nowadays, such customs are no longer observed. However, to be honest, I never paid much attention to these things when I was young. FoodT hfoer amueth wora sP hsiolilpe lyC hfioac uiss ead nonep mheyw f aovof umritinee m weahlo: ag rferiwed uepg gin oan stytepaicmali nPge hraonta rkiacen whoituhs egheonledr owush elaresh icnogosk oinf gd awrka ss oya ns auimcep oarntadn stl icpeadr tf reosf h dgarielye nl icfeh.i lliD. uring my term as president of the Peranakan Association, he voluntarily contributed his expertise and advice towards many successful events and has been active in promoting Peranakan cooking to the public. I am heartened that he is both armed with the knowledge of traditional methods and yet engaged with contemporary tastes and demands, which allow him to bridge the past with the present. This book, comprising so many family recipes, is a wonderful addition to the large corpus of books on this unique Laened living Kip aspect of Peranakan heritage. Lee

ACKNOWLEDGEMENTS Firstly, I would like to thank Lydia Leong, Bernard Go and Liu Hongde for their wonderful support in the production of this Peranakan cookbook. Thank you for helping me preserve A big thank you also to Uncle Lee Kip Lee, past the amazing recipes of the Peranakan heritage. president of the Peranakan Association, Singapore, who gave me a deeper understanding of the Peranakan culture; my cousin, Peter Lee, vice-president of the Peranakan Anssdo coiaft iocno,u rSsien,g atpoo rea, wtruheo pfrioevnid,e dA mdreia nw iKthoh, for icnovnatlruibaubtlien ga dthveic ei nasingdh tgfuuli dinatnrcoed uacst ioI nworked on this btoo otkh;i sa bnodo Tka—chthi aLnaku ryeoeun. Tam for I would also like to express my appreciation to helping out during the photo shoot at the NUS Braun Singapore for sponsoring the Baba House. hand mixer I used to blend all the rempahs in this book.

LEDGEMENTS Philip Chia Firstly, I would like to thank Lydia Leong, Bernard Go and Liu Hongde for their wonderful support in the production of this Peranakan cookbook. Thank you for helping me preserve A big thank you also to Uncle Lee Kip Lee, past the amazing recipes of the Peranakan heritage. president of the Peranakan Association, Singapore, who gave me a deeper understanding of the Peranakan culture; my cousin, Peter Lee, vice-president of the Peranakan Anssdo coiaft iocno,u rSsien,g atpoo rea, wtruheo pfrioevnid,e dA mdreia nw iKthoh, for cinovnatlruibaubtlien ga dthveic ei nasingdh tgfuuli dinatnrcoed uacst ioI nworked on this btoo otkh;i sa bnodo Tka—chthi aLnaku ryeoeun. Tam for I would also like to express my appreciation to helping out during the photo shoot at the NUS Braun Singapore for sponsoring the Baba House. hand mixer I used to blend all the rempahs in this book.





INTRODUCTION The Peranakans are a Southeast Asian community that establishe settlements of the 16th and 17th centuries. Purists are divided a Peranakan denotes a race or a culture, but it refers generally to early Chinese immigrants who settled in the Malay archipelago, women as wives or concubines (as Chinese women were restr mainPlaenradn auknatnils thteh emlatsee lv1e9st h lacteenr turoyn) amndig reamtebdr acwinigth inlo caMl acl rSeintagianpinogre m, uwchhi cohf trheesiur ltaendc eisnt raal chuilgtuhr e.degree of cultural simila those countries, as well as other farther-flung outposts of the the main communities lived and engaged in trade primar Settlements (a British colonial construct of Singapore, Malacca, a in 1826), the Peranakans also came to be known as the Straits

The Peranakans are a Southeast Asian community that established itself in the colonial settlements of the 16th and 17th centuries. Purists are divided as to whether the term Peranakan denotes a race or a culture, but it refers generally to the descendants of the early Chinese immigrants who settled in the Malay archipelago, invariably taking native women as wives or concubines (as Chinese women were restricted from leaving the mainPlaenradn auknatnils thteh emlatsee lv1e9st h lacteenr turoyn) amndig reamtebdr acwinigth inlo caMl acluasytsoiam, s, Inadllo ntehsei a whainled rSeintagianpinogre m, uwchhi cohf trheesiur ltaendc eisnt raal chuilgtuhr e.degree of cultural similarity of the people of those countries, as well as other farther-flung outposts of the Asia-Pacific region. As the main communities lived and engaged in trade primarily within the Straits Settlements (a British colonial construct of Singapore, Malacca, and Penang constituted in 1826), the Peranakans also came to be known as the Straits Chinese.

INTRODUCTION History The rich history of the Peranakans began when the countries of a focus for trade and commerce to the merchants of mainland chose to put down roots in the region. Their offspring, product and their descendants would be known as Peranakans. Although many newcomers were socially accepted and sultanates of the Malay and Indonesian archipelagos, those who settlements did not fully integrate with the local communities at

A group photograph of the first committee of the Straits Chinese British Association ory of the Peranakans began when the coun(StCrBieAs) of Southeast Asia became taken in rade and commerce to the merchants of m18a8i0n. laThned China, many of whom down roots in the region. Their offspring,tS hCepBAro wdauscts of inter-racial unions, scendants would be known as Peranakans. forerunner many newcomers were socially accepttoe dth e and assimilated into the Peranakan the Malay and Indonesian archipelagos, thAossoec iawtiohno settled in the colonial in did not fully integrate with the local commSuinngiatipeosre .at all levels. Firstly, their

14 PERANAKAN HERITAGE centuries, the Peranakans were a formidable economic force w collective, many becoming entrepreneurs in their own right, lucrative field of commercial agriculture—pepper, gambier, nut The early Peranakans expressed themselves culturally as Chine sugar and tapioca. with the increasing influence of the British and Dutch throughout they became actively courted by western trading firms as pa commercial ventures. Proud of their status in the eyes of the Eu Peranakans began a wholesale adoption of the trappings of west 19th century, European tastes and lifestyles, from seaside villas, western-style dinner service, had become an aspirational norm f by the beginning of the 20th century, English had become the education, just as conversion to Christianity, the religion of the colo norm. Peranakans readily embraced the social practices of their Political and social influences from mainland China declined ov means of economic advancement, and for its perceived prest a cultural gap between the Peranakans and the country of their colonialism, important administrative and civil service position an unbridgeable chasm with the downfall of the Qing dynasty usually filled by the Straits Chinese. revolution that followed.

centuries, the Peranakans were a formidable economic force within the region as a collective, many becoming entrepreneurs in their own right, with interests in the lucrative field of commercial agriculture—pepper, gambier, nutmeg, sago, pineapple, The early Peranakans expressed themselves culturally as Chinese; this was to change sugar and tapioca. with the increasing influence of the British and Dutch throughout the 19th century, when they became actively courted by western trading firms as partners in business and commercial ventures. Proud of their status in the eyes of the European colonialists, the Peranakans began a wholesale adoption of the trappings of western culture. By the late 19th century, European tastes and lifestyles, from seaside villas, Victorian furniture and western-style dinner service, had become an aspirational norm for the community, and by the beginning of the 20th century, English had become the preferred language of education, just as conversion to Christianity, the religion of the colonialists, had become a norm. Peranakans readily embraced the social practices of their western masters as a Political and social influences from mainland China declined over this period, creating means of economic advancement, and for its perceived prestige. At the height of a cultural gap between the Peranakans and the country of their ancestors that became colonialism, important administrative and civil service positions in the region were an unbridgeable chasm with the downfall of the Qing dynasty in 1911 and the social usually filled by the Straits Chinese. revolution that followed.

INTRODUCTION The Chia family outside their family home at 25 Sea Avenue, circa 1940. Traditions Up to the middle of the 19th century, the Peranakans general Chinese roots, observing the life-cycle ceremonies and sea Chinese lunar calendar. Well-established annual celebrations fro included The Emperor of Heaven’s Birthday (the ninth day of th the Hungry Ghost festival and the Kitchen God ceremony. Ine traditions and practices were modified in accordance with

The Chia family outside their family home at 25 Sea Avenue, circa 1940. middle of the 19th century, the Peranakans generally identified with their ts, observing the life-cycle ceremonies and seasonal festivals of the r calendar. Well-established annual celebrations from the Taoist tradition Emperor of Heaven’s Birthday (the ninth day of the Chinese New Year); Ghost festival and the Kitchen God ceremony. Inevitably, certain festival nd practices were modified in accordance with local circumstances.

16 PERANAKAN HERITAGE The religious practices of those Peranakans who did not conv a mix of Taoist and Buddhist rituals. The Taoist elements included honouring a range of deities from the Emperor of Heaven to Peranakans also worshipped Guan Yin Bodhisattva, commonly refe of Mercy, who was from the Buddhist pantheon. The Peranaka based on the premise of retribution, was the equivalent of karma conceInp te ovfe rsyadlvaayt iomna ttherrosu, gthh efa iPthe,r arnaathkearn st hcaonn tihnruoeudg ht om orbasle wrvoer wanacse satdoarsp twedh iflreo mat at hMe ashaamyaen ati msuet ra.dopting the native customs o This integration generated new conventions and forms of et drawn from both sources. Over the centuries, a body of practice remained unique to the community, largely driven by a sense o superstition.

The religious practices of those Peranakans who did not convert to Christianity were a mix of Taoist and Buddhist rituals. The Taoist elements included ancestral worship and honouring a range of deities from the Emperor of Heaven to the Monkey God. The Peranakans also worshipped Guan Yin Bodhisattva, commonly referred to as the Goddess of Mercy, who was from the Buddhist pantheon. The Peranakan doctrine of balasan, based on the premise of retribution, was the equivalent of karma in Buddhism; and the conceInp te ovfe rsyadlvaayt iomna ttherrosu, gthh efa iPthe,r arnaathkearn st hcaonn tihnruoeudg ht om orbasle wrvoer tthhinee stsra doirt igoonos do df etehdesi,r wanacse satdoarsp twedh iflreo mat at hMe ashaamyaen ati msuet ra.dopting the native customs of their new homeland. This integration generated new conventions and forms of etiquette and pageantry drawn from both sources. Over the centuries, a body of practices was established that remained unique to the community, largely driven by a sense of history, propriety and superstition.

INTRODUCTION As late as the 20th century, the Peranakans were known to their children for astrological reasons; a small number even s Peranakans believed in spirits, geomancy, horoscopes and trad observed elaborate rites and rituals with a colour and complexity b Peranakan wedding, a ceremony based on a Chinese traditional local influences. Apart from the numerous pre-nuptial customs, th stretched over a period of 12 days, during which a formidable Chinese conventions were observed. Marriages were typically arra initiated by an elaborate gift to the bride’s family. The wedding The convention of marrying within the community helped to p affair commonly referred to as tok panjang (long table). The culm up to the middle of the 20th century, when, like many other Pera ceremony was the dondang sayang, an exchange of musical po largely abandoned with the onset of internationalism. guests. Arts and Culture While the Peranakans retained most of their ethnic traditions, they almost entirely assimilated the language of the local natives. The language of the Peranakans, sometimes referred to as Baba Malay, was a fusion of theBaba Malay is one of the most obvious examples of the c of the Malays and Chinese of the Straits Settlements. The patois

as the 20th century, the Peranakans were known to give away or exchange n for astrological reasons; a small number even sold their children. The believed in spirits, geomancy, horoscopes and traditional medicine. They borate rites and rituals with a colour and complexity best exemplified by the edding, a ceremony based on a Chinese traditional form and modified by es. Apart from the numerous pre-nuptial customs, the wedding ritual itself er a period of 12 days, during which a formidable number of Malay and entions were observed. Marriages were typically arranged by matchmakers, an elaborate gift to the bride’s family. The wedding feast was an elaborate ention of marrying within the community helped to preserve the ritual right nly referred to as tok panjang (long table). The culmination of the wedding ddle of the 20th century, when, like many other Peranakan practices, it was dondang sayang, an exchange of musical poems sung by wedding doned with the onset of internationalism. d Culture While the kans retained most of thnic traditions, they entirely assimilated guage of the local . The language of the kans, sometimes d to as Baba Malay, fusion of thealay is one of the most obvious examples of the cross-cultural integration s and Chinese of the Straits Settlements. The patois flourished and became

18 PERANAKAN HERITAGE A row of Peranakan houses along Joo The architectural style of the Peranakan houPCshleaica et,is formal Eclectic, owing to the multiple influences at wo1r9k8.8 . Chinese adapted their homeland building styles to the tropical climate invariably incorporating local building design conventions. elevated structures and shaded porches sprouted all over the architectural influences of the colonialists were also added to th introduced the arch, the Dutch their sense of size and spac grandeur of Anglo-Indian buildings with their particular orname

A row of Peranakan houses along Joo The architectural style of the Peranakan houPCshleaica et,is formally described as Straits Eclectic, owing to the multiple influences at wo1r9k8.8 . Chinese immigrant landowners adapted their homeland building styles to the tropical climate of their new country, invariably incorporating local building design conventions. Chinese houses with elevated structures and shaded porches sprouted all over the region; in time, the architectural influences of the colonialists were also added to the mix: the Portuguese introduced the arch, the Dutch their sense of size and space and the British the grandeur of Anglo-Indian buildings with their particular ornamental features. Examples

INTRODUCTION By the 20th century, affluent Peranakan families were c children to England rather than China for further education. Gen offspring who were dispatched, as education was not considered for whom a career outside the home was actively discouraged e 1960s. Peranakan women did not embrace western culture to th menfolk until well into the 20th century. In general, they ten influeThnece dN,y osnoymaes’ estaytlien go fw ditrhe sstihnegi r whaasn dasd,a pntaetdiv efr-ostmyl en, atloivneg faas

Philip Chia’s aunties in typical 20th century, affluent Peranakan families were cNchloyoothnoiynsagin, g to send their ngland rather than China for further education. Genciercraally it was the male 1942. o were dispatched, as education was not considered necessary for females, career outside the home was actively discouraged even as recently as the akan women did not embrace western culture to the same extent as their l well into the 20th century. In general, they tended to remain locally- noymaes’ estaytlien go fw ditrhe sstihnegi r whaasn dasd,a pntaetdiv efr-ostmyl en, atloivneg faasftheior nt,h weirit hm Peonrftoulgku ehsaed,

20 PERANAKAN HERITAGE Philip Chia with Bibik Burok at Katong Antique House, pinching the tails off bean sprouts, 1982. Cuisine Long before fusion cuisine captured the imagination of the world, the Peranakans werePeranakan food is typically aromatic and spicy and fea ibnclleudne dcoicnongut Cmhilki,n gealsaneg ali,n tgurmreerdic,i ecanndtlsenuts, laksa l taamnadrin dc opuolpk, inlemgo ntgerascs,h nchiilqlieus, essha lwlotsi, thbasil and cori the spices and nativebelimbing and mangoes were often added to deliver a tangy t

a with Bibik Burok at Katong Antique nching the tails off bean sprouts, 1982. Cuisine Long before fusion cuisine captured the imagination of the world, the Peranakans werePeranakan food is typically aromatic and spicy and features ingredients that blending Chinese ingredientsinclude coconut milk, galangal, turmeric, candlenuts, laksa leaves, pandan leaves, and cooking techniques withtamarind pulp, lemongrass, chillies, shallots, basil and coriander. Asam gelugor, the spices and nativebelimbing and mangoes were often added to deliver a tangy taste. Perhaps the food

INTRODUCTION Food also had religious and symbolic significance and many served only on special occasions. Rice was deliberately coloure that this enhanced its life-giving qualities and rice dumplings we red to encourage good fortune. Kueh lapis was a confection mad Without the modern appliances of today, Peranakan cook that symbolised the ladder of prosperity. required time-consuming preparation and even here, there we observed. Food had to be in bite-size morsels when served, as th the Peranakan place settings. Cakes, fruit and vegetables had t Peranakan women, typically cloistered and servile to their menf and time perfecting their dishes and evolving their own versions o Renaissancewere then handed down to the next generation. The Peranakan way of life began to decline by the second half of the onset of globalisation and modern lifestyle aspirations. By this been replaced by English as the main spoken language in Pera usually limited to exchanges with and between members of PeranThaeka enn dfa oshf itohne, 2h0atnhd cicernafttu rya nadn da trhchei tbeectguinren inhga do f btehceo m21es t,l a cino nisnetervraetsito, nf uaenldle hde rbitya gme,e wdiait hs luitctclee srseelse vlaiknec et htoe eLvitetrleyd aNyy olinfey.a t introduced the Peranakan culture to a completely new generation. culture for posterity through conservation and education pro attributable to organisations such as the Peranakan Associatio

o had religious and symbolic significance and many dishes were originally on special occasions. Rice was deliberately coloured yellow in the belief anced its life-giving qualities and rice dumplings were sometimes coloured rage good fortune. Kueh lapis was a confection made up of multiple layers the modern appliances of today, Peranakan cooking in past centuries sed the ladder of prosperity. e-consuming preparation and even here, there were conventions to be od had to be in bite-size morsels when served, as there were no knives in an place settings. Cakes, fruit and vegetables had to be sliced diagonally. omen, typically cloistered and servile to their menfolk, spent much effort fecting their dishes and evolving their own versions of standard recipes that anded down to the next generation. an way of life began to decline by the second half of the 20th century, with globalisation and modern lifestyle aspirations. By this time, Baba Malay had d by English as the main spoken language in Peranakan homes, its use ed to exchanges with and between members of the older generation. aoshf itohne, 2h0atnhd cicernafttu rya nadn da trhchei tbeectguinren inhga do f btehceo m21es t,l ahrogweleyv ears, ssoacwia tae dr evwivitahl uaenldle hde rbitya gme,e wdiait hs luitctclee srseelse vlaiknec et htoe eLvitetrleyd aNyy olinfey.a television series, which e Peranakan culture to a completely new generation. Efforts to preserve the posterity through conservation and education programmes are largely to organisations such as the Peranakan Association, Singapore and the

22 PERANAKAN HERITAGE Clockwise from top: Frontage of Baba House; the elaborate wood carvings on the swinging dotohres ; plaque outside Baba House. Baba House is a collaboration between priva the National University of Singapore (NUS). It b project of a pre-war Peranakan residence and heritage house showcasing the typical Peranakan 1928. The house is managed by an arm of the basis. Indeed, there are clear indications that int

Clockwise from top: Frontage of Baba House; the elaborate wood carvings on the swinging dotohres ; plaque outside Baba House. Baba House is a collaboration between private philanthropists and the National University of Singapore (NUS). It began as a restoration project of a pre-war Peranakan residence and is today an important heritage house showcasing the typical Peranakan domestic interior circa 1928. The house is managed by an arm of the NUS on a non-profit basis. Indeed, there are clear indications that interest in the culture is

Clockwise from top: Within Baba House—the ancestral hall, a view of the kitchen from atnhde tahnec ecsotlroaul rehda llglass panes in the hallway leading to the bedrooms.

op: Within Baba House—the ancestral hall, a view of atnhde tahnec ecsotlroaul rehda llglass panes in the hallway leading

BASIC RECIPES

Roasted Prawn (Shrimp) Paste (Belacan) Sambal Belacan

Roasted 26 Prawn 26 27 (Shrimp) 27 Paste (Belacan) Sambal Belacan

26 ROASTED PRAWN PERANAKAN HERITA(GSEHRIMP) PASTE 2. When paste is dry and no longer sticks to wok, 3. rGerminodv ceo ofrloemd phreaawt na npda satell oiwnt ot oa cpooowl. der. Store in an airtight container in the refrigerator. NOTE • If kept cool and dry, roasted prawn paste will keep indefinitely. SAMBAL BELACAN Red chillies 6–8 Roasted prawn (shrimp) paste (belacan) (recipe above) 40 g (1⅓ oz) Kaffir lime leaf 1, torn or 1 tsp calamansi lime zest Calamansi limes to serve 1. Using a mortar and pestle, pound chillies a little at a time, adding roasted prawn paste and kaffir lime leaf or calamansi lime zest until chilli seeds are crushed. 2. Store in an airtight container in the refrigerator.

ROASTED PRAWN (BELACAN) (SHRIMP) PASTE Dried prawn (shrimp) 2. When paste is dry and no longer sticks to wok, paste 3. rGerminodv ceo ofrloemd phreaawt na npda satell oiwnt ot oa cpooowl. der. Store in (belacan) as an airtight container in the refrigerator. needed, broken • If kept cool and dry, roasted prawn paste will keep indefinitely. up 1. Heat a SAMBAL BELACAN dry wok and add Red chillies 6–8 prawn Roasted prawn (shrimp) paste (belacan) paste. Stir-fry (recipe above) 40 g (1⅓ oz) Kaffir lime leaf 1, over torn or low to 1 tsp calamansi lime zest Calamansi limes to medium serve 1. Using a mortar and pestle, pound heat to chillies a little at a time, adding roasted prawn avoid paste and kaffir lime leaf or calamansi lime zest burning until chilli seeds are crushed. prawn 2. Store in an airtight container in the refrigerator.

27 DRIED CHILLI PASTE Dried chillies as needed 1. Soak dried chillies in hot water for 30–45 minutes. 2. Drain well and grind finely into a paste. 3. Store in 2–3 Tbsp portions in an airtight plastic container in the freezer. Thaw and use as needed. NOTE • If you do not wish to make your own, dried chilli paste is available from wet market stalls and supermarkets. When using store-bought dried chilli paste, choose one that does not contain vinegar as it will affect the colour and taste of the rempah it is used in. Stalls that sell freshly prepared curry pastes will usually stock dried chilli paste. Ask for pure dried chilli paste. CHILI CHUKA Red chillies 10–12 White vinegar 150 ml (5 fl oz) Sugar 75 g (2⅔ oz) Sea salt ¼ tsp 1. Slit chillies down the length and2. Place ground chillies in a saucepan with vinegar, remove seeds.sugar and salt and bring to the boil. 3. LAodwjuesrt htoe atta satned w siitmh mmeorr efo vr ianbeoguatr 5a nmd/inourt esus.gar. Using a mortar4. RSteomreo vine afrno mair thigehatt caonndt aleinaevre into thcoeo rl.efrigerator.

DRIED CHILLI PASTE as needed 1. Soak dried chillies in t water for 30–45 minutes. Drain well and grind finely into a paste. Store in 2–3 Tbsp portions in an airtight plastic container in the freezer. Thaw and use as needed. • If you do not wish to make your own, dried chilli paste is available from wet market stalls and supermarkets. When using store-bought dried chilli paste, choose one that does not contain vinegar as it will affect the colour and taste of the rempah it is used in. Stalls that sell freshly prepared curry pastes will usually stock dried chilli paste. Ask for pure dried chilli paste. CHILI CHUKA Red 10–12 White vinegar 150 ml (5 l oz) 75 g (2⅔ oz) ¼ tsp 1. Slit chillies down he length and Place ground chillies in a saucepan with vinegar, sugar and salt and bring to the boil. emove seeds. LAodwjuesrt htoe atta satned w siitmh mmeorr efo vr ianbeoguatr 5a nmd/inourt esus.gar. Using a mortar RSteomreo vine afrno mair thigehatt caonndt aleinaevre into thcoeo rl.efrigerator.

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