influences of Portuguese and Dutch
techniques that create a different blend
of tastes and textures. Each assimilated
culture over the years forming the
Kristang identity has been shaped
with the richness of Malay sambals,
the potency of Indian curries, and the
appreciation for Chinese soups and stews.
Most popular of these dishes is theCari
Debal. This name might not register in
the minds of many Malaysians, but its
modern rendered name, the Devil Curry
(for its shocking degree of spiciness to
uninitiated eaters) will draw a strong
‘aha!’ from the more experienced lovers
of all things spicy. Usually reserved for
special occasions such as Christmas or
birthdays,Cari Debalis made by grinding
dried chillies, shallots, garlic, lemongrass,
ginger, turmeric, and mustard into a paste
which is then stir-fried and simmered
with potatoes and chicken.
Another is theSeybak, a salad of
cucumber, beancurd (thetau pok
variation), and slow-cooked pork.
Traditionally, the salad is made with pork
offal, but for those who would like to take
a pass on the innards, braised pork belly
works just as fine. The key to this dish is
in its chilli dressing. Depending on the
whims of the chef,Seybak can vary from
spicy to sweet, based on the amount of
vinegar and sugar mixed in.Other delicacies include theGrago
Pikadel which are deep fried krill balls
using Melaka’s popular cincalok that
has a strong Indonesian influence, also
found in Nyonya cuisine. For a uniquely
Kristang taste, seek out thePang Susi and
Sugee Cake. Both remain deeply tied to
Portuguese Creole influences, and are
mostly served during Easter and wedding
celebrations. Imagine soft, fluffy potato
bread packed with sweet and savoury
minced meat with candied winter
melon, perfect for picnics and quick
bites – thePang Susi. TheSugee Cake a
dessert revered in the entire Eurasian
community, being a literal symbolfor togetherness and harmony. While
its recipe alludes to a strong Western
background, the cake is only found in
Malaysia, and then, only among the
Eurasian Peranakan people here.To say that the Kristang taste is
recognisable may be a bit of a misfire.
While the dishes share similar origins,
ingredients, and cultures, each household
will produce many variations of each
dish, creating their own way of using
the recipe and shaping their own
individualistic identity. Like with all
traditional foods, measurements are
given in mere suggestions. A seasoned
cook will know how to taste and adjust
as they go along.THE FATE
Like many other minority ethnicities in
Malaysia, the remaining Kristang people
face the loss of their unique culture for a
myriad of reasons. The main income of
the little community is limited to tourists
who visit the quiet Portuguese Settlement,
and the yields of the village fishermen.
But rapid shoreline development in the
area have restricted and polluted the
fishing waters, and tourist visitations
are far too unstable to be relied on.
Generational gaps play a big hindrance
in preserving the language and traditions
of the people; and a wavering estimation
of only 800 speakers of Papiá Kristáng
throughout Malaysia and Singapore
remain active. Many young Kristang
descendants who speak English as their
first language are often found to drift
away from the village community to
seek out better economic opportunities.
Gentrification has further marginalised
the community, raising demand for
imports of modern conveniences and the
culture of globalisation.A movement has been made however, by
notable figures of the Kristang community.
Malaysian Chef Melba Nunis continuously
hosts a ‘supper club’ for those interested
in Kristang dining, cooking, and speaking
in a series of workshops. The Kristang
community in Singapore has had a little
revival through a group of keen language
students who sought out the old speakers
and developed an educational curriculum
to save the dying tongue.