Mardatillah et al.

Journal of Ethnic Foods (2019) 6:3

https://doi.org/10.1186/s42779-019-0005-7
Journal of Ethnic Foods

ORIGINAL ARTICLE Open Access

Riau Malay food culture in Pekanbaru, Riau

Indonesia: commodification, authenticity,
and sustainability in a global business era
Annisa Mardatillah* , Sam’un Jaja Raharja, Bambang Hermanto and Tety Herawaty

Abstract
The purpose of this research is to provide an in-depth analysis of the commodification, authenticity, and sustainability of
culinary legacy as an instance of intangible cultural legacy, as well as how to subsequently compete with excellence and
sustainability in the midst of a modern, global era of business without the loss of authenticity value. Herein is revealed the
application of true local culture amid commercialization and modernization, differentiating between the authenticity and
that which is out-of-sorts with local identity. The controversy of contextualization, the discussion of what is necessary, and
the commodification of traditional food, namely the traditional foods of Riau Malay, to respond to the demand of a
global market, are areas of interest in this study, as well as how the traditional foods of Riau Malay may compete with
excellence and sustainability in a global market while retaining its authenticity values. The methodology used in this
research is qualitative phenomenological; the interviews were carried out from the informants who were cultural figures
of Riau Malay, social figures, and business actors in the traditional Riau Malay food industry with resulting evidence that
confirms the necessity of heritage value of traditional Riau Malay foods, commodification in the area of globalization,
without necessitating any loss of authenticity elements. The cultural heritage of traditional Riau Malay foods is introduced
in two different types, cake pastry and main course savory dishes, and divided into two categories, everyday cuisine and
cuisine for ceremonies or rituals. Riau Malay natives have customs and culture involved in the preparation and processing;
presentation and consumption of the food may also be seen in the efforts in preparing such a traditional menu. The
findings of this study are expected to contribute to the literature and research interest in food culture.
Keywords: Traditional Riau Malay food, Food culture, Commodification, Heritage value, Sustainability, Globalization

Introduction “McDonaldization” [4] that may lead to homogenization

Research into the commodification, authenticity, and and a resulting “global palate.”
sustainability of cultural culinary legacy in the global Cuisine constitutes an intangible cultural inheritance
market era is currently quite the object of interest for re- symbolizing cultural identity passed down from gener-
search potential. An interesting debate exists examining ation to generation, and its existence is a measure of the
the commodification of the legacy of traditional cuisine richness of the culture of a community [5, 6]. However,
in the global business era. Commodification constitutes this sacred cultural value has now become a commodity
a process interconnected with capitalism consisting of of trade as a result of the commodification in the global
an object becoming a commodity and market product market era [7, 8]. Cuisine carries the function of creating
[1]. Food is a market product that also undergoes a sustainable history and uniting a culture, due to its sense
mobilization process along with the commodification in the of shared ownership [9], to the extent that cultural com-
global business era and results in new business opportun- modification leads to pride and an awareness of one’s
ities [2]. However, those who resist globalization consider authenticity culture [8].
this process of commodification to be, on the contrary, an People’s cultural values may be seen in the variety and
instance of hegemony and cultural imperialism [3], a complexity of their cultural arts and in every aspect of
their lives. Traditional cuisine constitutes an intangible
* Correspondence: [email protected] cultural inheritance that is a fruit of society’s labor in a
Universitas Padjadjaran, Bandung, Indonesia

© The Author(s). 2019 Open Access This article is distributed under the terms of the Creative Commons Attribution 4.0
International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution, and
reproduction in any medium, provided you give appropriate credit to the original author(s) and the source, provide a link to
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Mardatillah et al. Journal of Ethnic Foods (2019) 6:3 Page 2 of 10

given era, building on traditional knowledge proceeding and triggers commodification. According to [24], global
from intimate experience with utilizing the natural re- values are part of a process leading to the disappearance
sources that are available, in the comprehensive human of local values. Whereas [25] argues that globalization
pursuit of survival [10]. constitutes an opportunity to reaffirm local cultural iden-
Culinary heritage is considered a global asset and a tity in order to be better known in the multifaceted world,
local resource providing opportunity to build up histor- the draw of the strength of local culture now being of
ical narrative in social, environmental, economical, and greater importance amid the monotonous homogeneity of
political aspects [11]. Matta [12] states that culinary society’s life due to globalization. Local values can inspire
heritage is a shared ownership inheritance composed of local culture, which emerge from life values, which in turn
a combination of material and immaterial elements of give meaning to life.
the said culture. These include dining etiquette, symbolic Therefore, Kwon [26] emphasized, currently, the glo-
dimensions of food, material ingredients, and the ar- bal community in deciding on the food choices they
rangement of dining equipment such as tables, dishes, consume which is interesting in choosing food products
and the like [13]. that based on history, cultural, and geographical features
Traditional food is a food product that, according to so the meaning of these choices is shown that they do
gastronomy, does not undergo a manipulated process [9], not just eat the food products but also they learn about
and having been passed down from a previous era, is in the culture, history, and geography contained in these
use up until the current time [14]. Traditional food is con- foods of each country around the world.
sidered to have relatively high intrinsic quality due to its The dissatisfaction of society with the homogeneity of
historical element [15]. It is traditional food that carries a globalization gives strength to traditional cuisine being
trademark quality of eliciting strong emotion, experience, seen as holding significant economic benefit with the
and sensation in the midst of the people in question, such potential to become a unique and expensive commodity
that individuals are united in shared feeling to a collective [11]. The rise in interest in traditional cuisine has spread
experience joined with that of the past [16]. to all business sectors, to producers and to consumers,
Almost four decades prior, researchers declared that both industrial as well as retail sectors [5, 26–28].
choice of food tends to be an indicator of social relation- From the consumers’ perspective, interest in food
ships [17]; a symbol of social caste, class, and hierarchy choices is seen as emerging from social change in the era
[18]; and a metaphor of building up the ethnicity and of globalization and the increase in the industrialization of
identity of a given culture [19]. the food sector [5]. Valuing a plethora of traditional foods
Furthermore, based on [20], food also functions as a is one way we can preserve them from extinction, and at
marker of the identity of individuals and groups of people, the same time, commercialization of traditional food in
because food can communicate classes, community, eth- the direction of modernization has discredited the per-
nic groups, lifestyle, and other social classes. Social class spective of the preservationist [29].
groups, ethnic groups, and lifestyles determine the choice According to the UNESCO 2003 Convention for the
of food they consume. Therefore, food choices in individ- Protection of Intangible Cultural Heritage, intangible
uals and groups can create eating habits. cultural heritage is defined as follows:
Similar to previous studies, Kittler et al. [21] shown that
the habit of determining food choices is also known as a The practices, representations, expressions, knowledge,
food culture that describes the way humans determine food skills-as well as the instruments, objects, artefact and
choices, starting from how food is chosen, obtained, pre- cultural spaces associated there with p that communities,
pared, served, and eaten. Food culture is the food choices groups and, in somes cases, individuals recognize as
that are also determined by the complexity of personal, eco- part of their cultural heritage. This intangible cultural
nomic, religious and ethnicity finally reflects values and heritage, transmitted from generation, is constantly
habits [22]. Furthermore, Tarr [22] emphasizes that the recreated by communities and groups in response to
process of food culture is not only a small part of the cul- their environment, their interaction with nature and
ture but is a whole form of the food culture itself. their history, and provides them with a sense of identity
In the modern global era, people’s lives have come to and continuity, thus promoting respect for cultural
be shaped not only by the conditions of the immediate diversivity and human creativity (UNESCO, 2003).
local environment, but more and more by the modern
world. Globalization brings forth the conflict between Currently, the issue of the commodification of trad-
local and global environments and may result in the cre- itional food heading toward commercialization and
ation of either homogeneity or heterogeneity [23]. modernization, in the case of Riau Malay, in this era of
Globalization of food products influences the actions of globalization, has become a serious issue, not only among
people in affecting their choice of food for consumption traditional Riau Malay society, but also in the business
Mardatillah et al. Journal of Ethnic Foods (2019) 6:3 Page 3 of 10

sector. The dilemma between the paradox of preserving creating an original description of the field conditions in
authenticity cultural identity and values carried in the cu- the cultural heritage of traditional Malay Riau food. We
linary heritage, and the demands of commodification in make observations on the kinds of traditional Riau
the global market, causes identity confusion to arise, Malay foods, starting from history, how to cook, ingredi-
which eventually leads to the loss of tradition and identity. ents, original taste, and commodification. Interviews and
Change in market interests causes the actors in the Riau FGDs were conducted with a number of informants to
Malay traditional food business to engage in commodifica- get a comprehensive picture of their perceptions, re-
tion in various aspects, such as varying food flavors and sponses, and attitudes toward the commodification and
preparation methods. sustainability of traditional food cultural heritage.
In this article, the researchers explore the commodifi- Informants were figures from Riau Malay culture, so-
cation of the culture of Riau Malay traditional food in cial figures and business people in the Riau Malay trad-
terms of historical value (HV) [9, 30–34], the commodi- itional food industry. We asked the leaders of Riau
fication of culinary heritage as an intangible cultural Malay culture about the history and philosophy of trad-
heritage, and how to be able to compete with excellence itional Malay Riau food, cooking methods according to
and sustainability amid the modernization of the global the legacy of the past, the taste of authenticity of food,
business era, needing not only to survive in the competi- also reviewing a scientific paper and literature of trad-
tion of the global market, but also to retain the authenti- itional Riau Malay Food. The pictures in this were taken
city identity of the Riau Malay traditional food itself. from some literature. Our data analysis method follows
This is seen in the cultural practice of a decision-making [36] as a model of interactive and comparative analysis,
process identifying authentic foods and those which are compared to previous research work.
not in accordance with true local identity. Next, the
question is whether in the context of traditional Riau Result and discussion
Malay food commodification is necessary to respond to Understanding heritage values in the food culture of
the demands of a global market. Given these questions, traditional Riau Malay food
this research is of great interest, since among previous Over the past decade, it has been known from previous
works of research, none focus on the commodification studies on food culture both from a food perspective is an
and sustainability of traditional Riau Malay food in the identity culture and company emphasizing food culture as
global business era in connection with the questions an advantage for sustainability in global competition. Liu
raised by previous researchers. Although it is evident et al. [37] emphasized that food culture is a technology, a
that identifying the dimensions of a cultural heritage is a science where there is art in the development and process-
challenging task, necessitating memory, tradition, iden- ing of food ingredients including production and con-
tity, change, and behavior, to raise up a local culture to sumption activities, besides that there are habits and
become a premium product valued outside its place of traditions as thoughts born on a diet consisting of a com-
origin [11], nevertheless, at its core, the confusion be- bination of process and food production functions.
tween guarding tradition and the commodification of Meanwhile, previous studies of management company
cultural tradition needs to be investigated more ser- focus emphasized food culture as the uniqueness of the
iously, so that the traditional food of Riau Malay will be value of cultural diversity of authenticity as a strength
able to compete in the modern world without losing its for companies to gain a market competition [36, 37].
identity and authenticity, but rather strengthen its iden- Furthermore, Wang [38] emphasized that food culture is
tity and authenticity in the global market for the sake of an accumulation of local culture as authenticity from
sustainable excellence. cultural heritage. In addition, [39] shown culture as hu-
man intellectual thinking originating from the legacy of
Materials and methods the previous generation and can be passed on to the
This study uses a phenomenological approach. The next generation.
choice of this approach is designed to better describe Based on previous research, this study emphasizes the
concepts or phenomena; by the way, people involved in heritage value of authenticity as a food culture which is
these phenomena explore human life experiences to find a unique habit for human life that has differences in
the essence of the meaning of that experience [35]. The each region. In the context of Malay food culture in
sampling technique used was purposive sampling, with Riau, there is a habitual way of being called food culture
the aim of the research. Representative research subjects in processing and eating food, cultural heritage obtained
were selected based on available information and data. from the past cultural heritage as heritage value from
Data collection is done through observation, in-depth generation to generation.
interviews, documentation, and focus group discussions However, food culture is from the habit of humans be-
(FGD). Observations were carried out with the aim of ing prepared how to eat their food into a culture of
Mardatillah et al. Journal of Ethnic Foods (2019) 6:3 Page 4 of 10

regional identity that is formed from the process of be- commodification of tradition to develop freely. The pres-
liefs, values, norms, and social classes that identify cul- ence of modern foods as a result of modernization proffers
ture as part of the human self itself. For indigenous its own allure as a local business opportunity for those who
Malay Riau people, food creates a Malay cultural identity would align with it via the commercialization of traditional
where they believe that a distinctive taste will reflect the food in the direction of modernization. This phenomenon
cultural identity of a strong Riau Malay community. is seen in various changes which are made from the stand-
We believe that the type of food chosen for person’s ard authenticity ingredients used, the authenticity traditions
meal reflects their identity. Similar to [21] which empha- involved, and the cooking methods employed.
sizes that food serves as an important symbol of identity The nature of the native Riau Malay society is to
culture, in addition [21] to the appropriate food choices strongly value and preserve local culture, including the
in people’s habits of each cultural community often re- values associated with traditional Riau Malay food,
lated to religious beliefs or ethnic behavior, it signifies depicted in everyday customs and behavior, from the
cultural identity affirmation related to food choices choice of ingredients, the preparation of food, and the
which also signifies collective association as a combin- presentation of it, culminating in the unique trademark
ation of cultural identity beyond self-identification. For sense-and-feel of the food that carries that authenticity
example, Riau Malay people do not eat pork or pork oil Riau Malay identity, from the first bite to the last.
content in their food and there is no mixture of alcohol Based on the results of interviews with figures from
or the like because they are related to the Islamic reli- Riau Malay culture that the appreciation Riau Malay na-
gion that they believe prohibits them from consuming tives have for the customs and culture involved in the
these foods. Halal food according to Islamic religious be- preparation and processing, presentation and consump-
liefs is a mandatory choice that is prioritized in daily tion of the food may also be seen in the efforts of a
consumption. woman in preparing such a traditional menu. The
Furthermore, food culture in eating the main course process of cleaning and cutting fish for a traditional Riau
affirms the cultural identity of Malay Riau. Makan Beri- Malay menu done correctly, such as the fish is cut in
dang is sitting in a row together on the floor with long slant and a straight cut does not conform to custom, sig-
clothes like sheets. Food is arranged on a round tray. nifies contempt for the consumer. The following is one
Rounded shapes symbolize that there is no rectangular of the quotations from the interviews:
angle which is believed to hinder togetherness. The
meaning of the value of simplicity and togetherness Each type of food has a very traditional way of
maintains harmony between people. processing and serving. Traditional Riau Malay dishes
In addition to the Malay food culture, it is inseparable may be divided into two categories: everyday cuisine,
from Islamic religious law, wherein in one tray, the meal and cuisine for ceremonies or rituals. Each type has a
must contain 5 adults or 7 children, to always remember differents traditional cooking styles.
the five pillars of Islam. Serving begins with serving
water and rice, and the plate is then covered with a dish. Based on the results of interviews, related to food cul-
In addition, Riau Malay food must prioritize Halal as ture in Riau Malay food, it can be seen that Riau Malay
value contained in Islamic Sharia. Riau Malay food does individuals and groups have a habit of choosing their
not use preservatives or chemical food coloring because food, including processing, obtaining, serving, and con-
Riau Malay people believe that choosing healthy foods suming. This food culture emphasized from generation
generates a healthy body and soul. to generation as a cultural heritage of Riau Malay food.
Cultural identity in the current era of globalization has The traditional cooking styles of Riau Malay include
become a dilemma that is considered from the story of roasting, smoking, sun-drying, cooking in underground
past history while globalization is often associated with ovens, boiling, steaming, frying, and wrapping fruit for ac-
changes in the environment that dynamically talk about celerated ripening. From a historical perspective, roasting
homogeneity. Homogeneity is a process of equality be- is identified as the oldest cooking process, involving sim-
tween local cultures that contain cultural identity with ply the placing of food in or near coals. As for the
modern culture. This homogeneity is feared to eliminate methods of preservation, smoking over fires is identified
the identity of the local culture as a source of unique dis- as the most ancient process of enabling food to last longer.
tinguishing strengths from various ethnic backgrounds. It Cooking in underground ovens is another method trad-
similarly appeared in the context of food selection that re- itionally employed by the Riau Malay, especially in cook-
flects the cultural identity of a community group. ing bananas, tubers, cereals, and even fish. It involves
Regarding the context of the current situation of trad- covering food with soil and ashes and then lighting a fire
itional Riau Malay food, it currently appears to be in a state on top. Cooking in this manner takes 1.5 h for a full bake.
of dilemma, between protecting tradition and allowing Some examples of traditional Riau Malay food are
Mardatillah et al. Journal of Ethnic Foods (2019) 6:3 Page 5 of 10

introduced in two different types, cake pastry and main chili peppers, and vegetables. Some of the names of the
course savory dishes, and divided into two categories, main course savory dishes can be seen in Fig. 2.
everyday cuisine, and cuisine for ceremonies or rituals. The concept of culinary heritage as an intangible heri-
Categories of cake pastries are as follows: Kue Bangkit tage calls for attentiveness to the roles of individuals in
(“rising pastry”): this dry pastry is made from tapioca committing to guarding the values inherent therein for
flour, eggs, sugar, and coconut milk. Authentically con- the preservation of the aforementioned culinary heritage
sumed by kings and nobility, it has become an integral [29]. Culinary heritage serves as a symbol of cultural
part of traditional festivals and religious holidays. It is identity expressing the heart of people. For the people of
called kue bangkit (“rising pastry”) because it rises to Riau Malay, their heart is seen in the values passed down
twice its size during the baking process. It is now being from generation to generation, which have taken root in
mass-produced as an everyday food in a variety of fla- a people, a tribe, forming a standard, an example that
vors and shapes. Bolu Kemojo (“Kemojo sponge cake”): has been followed in generations past and will continue
the kemojo sponge cake is made of wheat flour, eggs, to be followed for generations to come [43].
and sugar. The amount of sugar used serves as a natural
preservative. It is named kemojo because its shape looks The authenticity and commodification of traditional Riau
like the kemoja flower. This cake authentically had only Malay food
one flavor, the essence of pandan. Now, it has undergone The authenticity of ethnic food is a legacy of regional
commodification and comes in many flavors. It is usually wealth has a difference from each region. Understanding
featured at traditional events such as weddings and reli- the definition of ethnic food, referring to [44] is an eth-
gious holidays. Kue Asidah (“Asidah pastry”): the asidah nic food derived from the ability of local knowledge in
pastry is made of wheat flour, eggs, cloves, cinnamon, processing local resources such as raw materials for
and fried onions. It is usually present at traditional basic ingredients of food ingredients through plants and
events such as weddings and religious holidays. Lempuk animal sources into an ethnic food accepted by con-
Durian: this dish is made just of durian and sugar. The sumers outside ethnic groups.
flesh of a ripe durian fruit is stirred with white sugar The use of authenticity was generally replaced by the
until it forms a thick, uniform mixture. The high sugar originality of food culture [45]. Abarca [45] believed au-
content serves as a natural preservative. It is wrapped thenticity to impose an attitude on authentic culinary
with areca leaves. Kue Jala Kinca Durian (“durian-sauce that inhibits creativity to make another version. Mean-
net pastry”): this pastry is made from wheat flour and while, ethnic food is associated with local knowledge in
eggs and is served in a durian sauce cooked with coco- the process of using local resources as a raw material for
nut milk and palm sugar. It is called a “net pastry” be- food. We believe that when local knowledge is no longer
cause it is formed full holes like netting. Bolu Berendam important on the processing of ethnic food, this will
(“soaked sponge cake”): this trademark Riau snack is no eliminate the authenticity of the ethnic food.
ordinary sponge cake, as it is made from just a little In the context of Riau Malay food, it is known that the
flour, a lot of eggs, and sugar and served wet, in a sweet authenticity of Riau Malay food comes from the compos-
sauce made with cloves, cinnamon, and fennel. It has ition of basic ingredients that thrive and come from the
been served in Riau regularly dating back to the era of land and natural of Riau. Sago, tapioca flour, durian, fish
the Indragiri Hulu kingdom. Some of the pastries may sources, which are patin fish and selais fish, are the main
be seen in Fig. 1. source of staple foods which are ethnic foods in Riau
Categories of main course savory dishes are as follows: Malay, as well as spices and pandan leaves that often be-
Asam Pedas Ikan (“spicy-sour fish”): this dish is made of come natural coloring in the Malay ethnic food of Riau.
a trademark combination of spices such as onion, garlic, Nowadays, ethnic food is not just talking about how to
ginger, turmeric, and chili peppers, resulting in a unique prepare, cook, serve, and preserve which concerns the
sour and spicy flavor. The fish typically used are panga- culture and past history even though ethnic food cannot
sius or mystus catfish native to the waters of Riau Malay. be separated from legacy, culture, ecology, and environ-
Ikan Selais Asap (“smoked fish”): Ikan selais asap is ment because modernization requires other meanings
smoked for longevity without the need of preservatives. such as related matters about modesty in the manner of
It is usually served with a chili pepper paste or made eating [44, 45].
into a kind of curry along with cassava greens. Mie Sagu Each region provides different local materials accord-
(“sago noodles”): this dish is made of sago flour shaped ing to geographical conditions. As in Riau Malay food,
into noodles. They are cooked with a mixture of spices the source of local raw materials for Riau’s Malay ethnic
and may be boiled or fried. Nasi Lemak Pekanbaru: this food can not only be obtained from local geographic
rice dish is cooked with coconut milk and seasoning. It sources and while also provided from outside the geo-
is served along with side dishes such as chicken, eggs, graphical area of Riau Malay in general. However, local
Mardatillah et al. Journal of Ethnic Foods (2019) 6:3 Page 6 of 10

Fig. 1 Name of food (pastries). a Kue Bangkit (“rising pastry”): this dry pastry is made from tapioca flour, eggs, sugar, and coconut milk. Authentically
consumed by kings and nobility, it has become an integral part of traditional festivals and religious holidays. It is called kue bangkit (“rising pastry”) because
it rises to twice its size during the baking process. It is now being mass-produced as an everyday food in a variety of flavors and shapes. b Bolu Kemojo
(“Kemojo sponge cake”): the kemojo sponge cake is made of wheat flour, eggs, and sugar. The amount of sugar used serves as a natural preservative. It is
named kemojo because its shape looks like the kemoja flower. This cake authentically had only one flavor, the essence of pandan. Now, it has undergone
commodification and comes in many flavors. It is usually featured at traditional events such as weddings and religious holidays. c Lempuk Durian: This dish
is made just of durian and sugar. The flesh of a ripe durian fruit is stirred with white sugar until it forms a thick, uniform mixture. The high sugar content
serves as a natural preservative. It is wrapped with areca leaves

knowledge in the process of processing and presentation world of diverse foods in the global era. Over a century ago,
ethnic foods of Riau Malay as a strength of heritage the tradition of culinary selection was still based on social
value of authenticity comes from past history handed stratification indicators. From this historical value, types of
down from generation to generation. traditional foods emerged in the context of kingdoms,
Ethnic food has a unique identity including Riau Malay which maintained the custom of presenting these foods at
food and has an appeal that assimilates to culture through certain ceremonial celebrations for centuries. This practice
past experience. Currently, consuming ethnic food is not came about in light of the basic stratification of Riau Malay
just to preserve it but to provide and reinforce happiness to society into two social classes: the common people, the
past memories that effectively increase emotional effective governing class, and the nobility, a class of sultans. This set-
[46]. Even today, some ethnic food leads to a commodity ting carried consequences for the everyday lives of society,
product that continues to develop in the food industry be- including in the choice of foods. The higher the social class,
cause of diverse ethnicity. According to [26, 44], food in- the greater the privilege, and the more choice in culinary
dustry developing gradually which believed that ethnic food selection. Today, however, traditional Riau Malay food is
provides diverse ethnicity became a potential good to de- undergoing a transformation. The transformation of trad-
velop in food industry to sustain in gain markets globally. itional Riau Malay food is being brought about by the com-
Failures in sustained competitive advantage came as the modification of the global era as necessary as part of
food industry failed to bring changes to the pattern of eth- survival by adaptation to market interests while fighting
nic food production and consumption which eliminated forces of modernization and commercialization that could
the originality of heritage value as a cultural identity. lead to the disappearance of such food.
Under current conditions, traditional Riau Malay food is The era of globalization has entered the scene rapidly,
undergoing commodification as it seeks its place in the bringing a great change in every aspect and realm of life.
Mardatillah et al. Journal of Ethnic Foods (2019) 6:3 Page 7 of 10

Fig. 2 Name of food (savory dishes) a Asam Pedas Ikan (“spicy-sour fish”): this dish is made of a trademark combination of spices such as onion, garlic,
ginger, turmeric, and chili peppers, resulting in a unique sour and spicy flavor. The fish typically used are pangasius or mystus catfish native to the waters of
Riau Malay [40]. b Ikan Selais Asap (“smoked fish”): Ikan selas asap is smoked for longevity without the need of preservatives [41]. It is usually served with a
chili pepper paste or made into a kind of curry along with cassava greens. c Mie Sagu (“sago noodles”): this dish is made of sago flour shaped into
noodles. They are cooked with a mixture of spices and may be boiled or fried [42]

Protection of this intangible cultural heritage is specifically traditional food to obliterate its authenticity values. The
a guarding against globalization and social transformation threat toward the authenticity of traditional food has be-
processes and is comparable to the intolerance of threats to come an object of interest compelling many parties to
natural resources and of the disappearance and destruction give greater attention to the protection and preservation
of intangible cultural heritage in the face of the homogeniz- thereof [51].
ing effect of globalization (UNESCO, 2008). The Riau Malay are one of the ethnic peoples of
In light of this issue, the preservation and protection Indonesia, one piece of the multiethnic mosaic of South-
of the heritage of traditional Riau Malay food are begin- east Asia. Some ethnic similarities may be found in cer-
ning to be taken more seriously. In general, traditional tain neighboring countries in Southeast Asia such as
Riau Malay food is a topic of debate, owing to its tracing Malaysia, Singapore, and Brunei Darussalam, which also
its general historical roots back to other Asian countries generally feature Malay ethnic groups. As for the trad-
such as Malaysia, Singapore, and India [47]. This debate itional cuisine of Riau Malay, one may no doubt discern
consists of each country seeking to validate its claim to the influence of a variety of Malay cultures from
the traditional food as part of its own identity [48]. throughout Southeast Asia, making it difficult to declare
Food carries the dynamic potential for development in the authenticity of food [52], all the more in the current
the world of multiculturalism [49]. However, despite this era when commodification is gaining ground as a global
dynamic potential, there remains a strong demand trend. This debate enters into a variety of realms, includ-
among consumers for the faithfulness of the traditional ing those of academy, business, community, and individ-
food to its authenticity identity, in appreciation for its ual [53]. In the case of Riau Malay, the countries of
value as a cultural heritage [50]. Food as a cultural heri- Indonesia and Malaysia are seen in the general context
tage and sign of ethnic identity has become a very im- of similarity, despite differing in specifics. Both are eth-
portant topic for discussion as the era of globalization nically Malay. This issue leads to debate especially in de-
makes it very possible for the commodification of termining where true authenticity and identity lie.
Mardatillah et al. Journal of Ethnic Foods (2019) 6:3 Page 8 of 10

On the topic of cuisine, traditional Malay food gener- Although commercialization carries the potential for a
ally emerged in the fifteenth century in the era of the loss of authenticity [29], it remains important enough to
Melaka Sultanate as the central trading power in the require consideration and the search for a solution.
Malay archipelago, yet the authenticity of Malay cuisine In certain other areas, however, the authenticity of
is believed to pre-date the Melaka Sultanate, as its form traditional Riau Malay foods has been preserved, such as
is considered to have existed contemporaneously with the traditional method of preparing certain dishes, per-
the emergence of society at that time, not with the sul- petuating the cooking methods passed down from previ-
tanate’s rise to power. Malay cuisine is also found in ous generations, not involving the use of modern tools
Malaysia, Singapore, and Brunei Darussalam, which are or technology, even considering them as something to
known to be in the same Malay archipelago. Malay cuis- be avoided in the cooking process. Such is the case with
ine is halal in accordance with the dietary guidelines of the asidah pastry, which is believed to be ruined by any
Islam. Thus, its sources of proteins are selected from involvement of modern machinery.
beef, chicken, water buffalo, and goats, and alcohol is ab- The commodification of certain traditional Riau Malay
sent, being forbidden in Malay cuisine. Each traditional foods is known to have involved mobility of change in
Malay region has its own traditional cuisine. The pri- the direction of commercialization and modernization,
mary common features are the rich flavor and generous while retaining the authenticity identity and historic
use of spices. The Riau Malay in Indonesia tends to em- values contained therein. Yet amid the change, it is con-
ploy a spicy-sour flavor in a liberal combination of sequentially becoming more and more difficult to dis-
spices, with a relatively low level of coconut milk con- cern the authenticity values. This is what must be
tent for sweets and snacks. It is known that other Malay continually held in consideration, although the reality is
cuisines do not employ as much use of spices as is that food is an item the authenticity of which is difficult
employed by the Riau Malay. to honestly describe [54].
The majority of traditional Riau Malay foods with Other than Malaysia, Singapore also constitutes a multi-
which we are familiar at this point are generally known ethnic nation, the cuisine of which is believed to be of the
as foods that have been passed down from previous gen- same family as that of Malaysia [44, 52, 53], as well as
erations. However, among these foods are those that are Indonesia. Take, for instance, the popular controversy of
undergoing commodification, change in production for nasi lemak, the origin of which is often debated, carrying
the purpose of commercialization in response to the iconicity in each country. Each country lays forth its own
changing tastes of the modern market. For example, the argument claiming precedence and authenticity of the
kue bangkit (“rising pastry”) authentically featured only dish as their own. Such a debate will be difficult to resolve,
one flavor, but is now available in a variety of flavors, in- as the development of cuisine in a multiethnic environ-
cluding chocolate, durian, green tea, lime, and others. ment is dynamic in nature [49], with variety in the ingredi-
Kue bangkit has been the preferred pastry of the king- ents used, the technology involved, and the ongoing
dom of Siak for over five centuries, regularly consumed evolution of culinary knowledge each contributing to the
and served at ritual royal events and major religious cel- difficulty of uncovering the authenticity form [54].
ebrations. Eventually, the pastry came to be known
among commoners as a group of women in a social cir- The sustainability of traditional Riau Malay food
cle began producing it for the general market as a trade- The sustainability of a business venture requires self-
mark traditional Riau Malay food. awareness of one’s place in a complex system with the
The same phenomenon took place with the bolu potential to create economic, social, and environmental
kemojo (“kemojo sponge cake”). Authentically, the bolu wealth [55]. It is no different in the food industry; the
kemojo was cooked in a traditional manner, baked over business venture must be able to create, distribute, and
coals, and available in only one flavor, that of pandan retain value for all stakeholders [55–57]. A production
leaves, with sugar serving as a preservative. At present, company no longer views itself as separated from the
bolu kemojo may be found in a variety of flavors such as system [55], but much join in common interests with
chocolate flavors, durian flavors, corn flavors, and is no partners and consumers to create a wide-reaching sys-
longer cooked over coals, but in an oven for ease of tem of values [58–60].
large-scale production. In a few cases, this change may A business’s ability to compete depends largely upon
be seen as instances of commodification, triggered by its ability to simultaneously operate in multiple dimen-
the development of consumer interests in this global sions, those of cost, quality, exporting, handling, speed,
market era. Business actors in the traditional food indus- innovation, and flexibility in adapting to a variety of de-
try see a great business opportunity in this area, if they mands [61–63].
are able to successfully commercialize by enacting com- In this discussion, the resources-based view (RBV)
modification in accordance with market interests. constitutes a useful theoretical framework, considering a
Mardatillah et al. Journal of Ethnic Foods (2019) 6:3 Page 9 of 10

diversity of resources to be essential in achieving excel- from generation to generation. These values will not be
lence in sustainable competitiveness with the following replaced easily, even by the process of commodification
characteristics: value, rarity, inimitable, and nonsubstitu- that eventually tends toward commercialization and
tion [59, 64–66]. A business’ resources are identified as modernization, which have the potential to effect the
valuable if an environment undergoes change; this ana- loss of the authenticity of this cuisine.
lysis is based on the assessment of dynamic opportun- In spite of the challenges raised by modern culinary
ities and threats. It should be understood that this variety and trending flavors, the traditional cuisine of
phenomenon is in accordance with the RBV view of a the Riau Malay retains its sustainable competitiveness in
business’ resources [67]. the global market. Its historic values, the memory of the
In the context of the sustainability of traditional Riau past, and the culmination of authentic experience passed
Malay food, Riau’s traditional Malay foods, business down through the generations lends it a unique and cap-
people said that the main challenge faced today was the tivating strength translating into a sustainable position
main challenge being faced presently is the optimization in the global market.
of the potential of local resources, from the availability
of ingredients, to local ability, knowledge, and perform- Acknowledgements
Thank you for Mr. Asep Miftahuddin who has been helping the authors in the
ance. The ongoing debate over the origin of certain process of this article in grammatical and language issues.
dishes with its various claims is another challenge that Thank you for Mrs. Sri Bulan and Mrs. Martijah who has been contributing an
must be overcome if the traditional food of Riau Malay important information about traditional Riau Malay food culture.

is to take on a clear identity distinct from alternatives.

Authors’ contributions
This is achievable if the business actors in the Riau AM carried out on the main ideas and writing of this article in research on
Malay food industry are able to activate the potential of Riau Malay foods. SJR carried out on the literature review, final review of the
overall contents of the review article. BH participated carried out in research
their diverse resources, set themselves apart from com-
methods. TH participated carried out on the content of marketing and
petitors, cultivate a unique set of values that distin- business aspects of Riau Malay food. All authors read and approved the final
guishes them from the competition, and maintain an manuscript.
immovable stance such as is irreplicable by those who
Funding
would seek to copy the strategy [67]. Retaining key his- This study did not receive the support of certain costs from the funding
torical values will always produce a trademark quality. agency in the public, commercial, or non-profit sector.
The current condition of traditional Riau Malay cuisine
remains well-protected with regard to its authenticity, Availability of data and materials
We do not wish to share our data, for some confidential statement from
despite the various elements that have undergone com- some information which cannot be shared in public.
modification. We can state with certainty that this will
not undermine its authenticity values. Competing interests
The concept of resource-based study focuses on the The authors declare that they have no competing interests.
formation of organizational ability, especially the Received: 27 December 2018 Accepted: 27 May 2019
realization of competitive business advantage, as a result
of achieving a unique combination of resources and
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