Abstract

This paper discusses the ritual role of specific types of food and drink amongst the Peranakan Chinese of the Straits of Malacca in Malaysia. Food, in this context, is not merely for consumption but functions also as ritual apparatuses. These rituals, performed by the caretaker of a Peranakan Chinese family, invoke the unseen spiritual realm during a ritual event. The Peranakan Chinese community acknowledges the significance of specific food and drink as essential to these ceremonial proceedings. Food and drink function as a bridge between the realms of the seen and the unseen, and signify a metaphysical link between ritual practitioners and the supernatural world. The Peranakan Chinese, or commonly known as the Baba-Nyonyas of the Straits of Malacca, are descendants of 15th -17th century Chinese immigrants from the Indonesian archipelago and British Malaya who adopted Nusantara customs and assimilated into local communities. Food and drinks offered to the ancestors and spirits form a major community-wide series of offerings performed a few times a year by family members who continue to maintain the tradition. Typically, the rituals coincide with events of the Chinese calendar such as Chinese New Year and the Hungry Ghost Festival. These series of rituals involve every household of the Peranakan Chinese community.

Highlights

  • The Peranakan Chinese, or commonly known as the Baba-Nyonyas of the Straits of Malacca have a unique and fascinating history and culture

  • The rituals coincides with events of the Chinese calendar such Chinese New Year, Hungry Ghost Festival etc. These series of rituals involve every household of the Peranakan Chinese community

  • Its function as a bridge between the realms of the seen and the unseen, and signify a metaphysical link between ritual practitioners and the supernatural world like other sacred performances which deals with ancestral world

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Summary

Introduction

The Peranakan Chinese, or commonly known as the Baba-Nyonyas of the Straits of Malacca have a unique and fascinating history and culture. For Chinese Peranakan ccia (chia) abu and piarra (piarah) abu distinguishes between those who have ancestral altars at home and those who do not but still pray to ancestors on festivals (Tan Chee Beng, 1988: 150-154) Both systems include placing the altar facing the graveyards, and this comprises one or two tables placed with two candle sticks and a joss-stick holder that can be a glass filled with uncooked rice. To some Peranakan Chinese who still practice feeding food and drinks to the ancestors, basic traditional food needs to be prepared and serves during specific occasions These includes Pongteh, Buah Keluak, Babi Sayur Asin (Itik Tim) and Chap Chai. Jemput (Invitation) in the evening, the offering for worship is served with tea and fruits only

30 January Thursday
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