 Bowl ofcendol inSelangor, Malaysia | |
| Alternative names |
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| Type | Dessert |
| Place of origin | Southeast Asia |
| Associatedcuisine | Brunei,Cambodia,Indonesia,Laos,Malaysia,Myanmar,Singapore,Thailand,Vietnam |
| Main ingredients | Coconut milk,rice flour jelly withpandan juice,shaved ice,palm sugar |
Cendol, also known aslot chong (Thai:ลอดช่อง),mont let saung (Burmese:မုန့်လက်ဆောင်း),nom lut (Khmer:បង្អែមលត),lod song (Lao:ລອດຊ່ອງ) andbánh lọt, is a traditionalSoutheast Asiandessert characterised by soft, green, worm-likejelly strands made fromrice flour ormung beanstarch,coconut milk andpalm sugar syrup, typically served overshaved ice.[1][2] The jelly is flavoured withpandan and combined with a creamycoconut milk base and thecaramel-like sweetness ofpalm sugar. It is widely consumed in Brunei, Cambodia, Indonesia, Malaysia, Laos, Myanmar, Singapore, Thailand and Vietnam, and forms an established component ofSoutheast Asian food culture, commonly sold byvendors at roadsides,hawker centres andfood courts.[3][4]
The dessert has a long and complex history reflected in regional variations that incorporate local ingredients and culinary techniques. Additional toppings may include dicedjackfruit, sweetened redazuki beans ordurian.[5] Although most commonly green, it also appears in other colours, andsavoury andfried variants exist. It is served during festivals, religious observances and traditional ceremonies across Southeast Asia.
Known variously acrossSoutheast Asia ascendol,lot chong,bánh lọt,mont let saung andnom lut, this jelly-based dessert has a long and complex history with multiple interpretations regarding its origins. Its basic components, includingrice ortapioca flour, coconut milk, palm sugar and pandan, are longstanding features of indigenous Southeast Asian food traditions.Rice flour has been used for centuries across bothisland andmainland societies to producesteamed cakes,porridges and jellies, while coconut milk and palm sugar provide richness and sweetness. Pandan (Pandanus amaryllifolius) has long been employed as both anaromatic and colouring agent. These ingredients and preparation techniques predateEuropean colonial influence and were widely established across the region prior to the emergence of modern national boundaries.[6]
This deep-rooted ingredient base is reflected in the dessert’s broad geographic distribution across both mainland and maritime Southeast Asia. Related forms are documented amongVietnamese,Khmer,Thai andBamar communities on the mainland and amongJavanese,Sundanese,Malay,Minangkabau andBugis populations in the archipelagic region, supporting interpretation of its development as part of a shared regional culinary heritage rather than attribution to a single ethnic or geographic origin.[7][8][9][10]
SomeThai sources suggest that an earlier form oflot chong, known asnokploi, formed part ofIndian-influenced culinary rituals, reflecting the influence ofHindu andBrahmanical food and ritual traditions in Southeast Asia.[11] Historical evidence of Thainokploi, typically served with coconut milk, dates back to the reign ofKing Narai (approximately 1672–1688 CE), when a typical household dessert set included four types of sweets, known as the “four-cup dessert set.[12]
Other culinary experts linkcendol to thePersian dessertfaloodeh, which was adapted inIndia asfalooda before spreading to Southeast Asia. In Indonesia,cendol is closely associated with the Javanese beveragedawet, documented for several centuries. References in the twelfth-century manuscript Kakawin Kresnayana indicate that sweet rice-flour drinks resemblingcendol were known in theKediri Kingdom ofEast Java.[13] Some sources also suggest aHakka Chinese connection, withbánh lọt potentially originating among Hakka communities and brought bymigrants to maritime Southeast Asia, where it became a popular rice-based sweet beverage intropical climates.[8]
InIndochina, similar rice flour jelly desserts are known by various local names. InVietnam, the worm-like rice flour strands are calledbánh lọt, meaning “secreted jellies”, and are a common ingredient in the dessert drink chè. InThailand, the dessert is known aslot chong (Thai: ลอดช่อง, pronounced [lɔ̂ːt t͡ɕʰɔ̂ŋ]), which can be translated as “gone through a hole”, referring to the method of pressing warmdough through a sieve into cold water.[14] InBurma, it is calledmont let saung (မုန့်လက်ဆောင်း). InCambodia, variants include lot (លត /lɔːt/), bang-aem lot (បង្អែមលត /bɑŋʔaɛm lɔːt/), nom lot (នំលត /nɷm lɔːt/), andbanh lot (បាញ់លត /baɲ lɔːt/), while inLaos it is known as lod song (ລອດຊ່ອງ). The Vietnamese term lọt is cognate with theProto-Katuic reconstruction lɔɔt, meaning “to pass” or “go by”, which is reflected in related languages such asPacoh (luat).[15]
In most ofMaritime Southeast Asia, the dessert is commonly calledcendol. Linguistic sources suggest that the name derives from the word jendol, meaning “bump”, “bulge”, or “swollen” in Malay, Indonesian, Javanese and Sundanese, in reference to the characteristic green worm-like rice flour strands.[16][17][18] In most parts ofIndonesia,cendol refers to the green rice flour jelly, while the full preparation of jelly combined with coconut milk, shaved ice, palm sugar and sometimes diced jackfruit is known as escendol inWest Java ordawet inCentral andEast Java.[19] Other regional names includecindua (Minangkabau, West Sumatra) andcindolo (Bugis, South Sulawesi).
The earliest known written records referring tocendol (spelled“tjendol” in old Dutch orthography) date to the mid-nineteenth century in theDutch East Indies. One of the oldest documented references appears in the 1859Makassarese–Dutch dictionary. On page 391, the entry describes“tjêndoló” or“tjêndoloka” as a type of local delicacy made either from rice or sago flour, cooked into a porridge, then pressed through a bamboo frame with small holes to form small granules.[20] These granules were then mixed with coconut milk and consumed with syrup. An editorial note later in the volume (page 934, under “Corrections and Additions”) specifies that“het Mal tjendol” (“the Malaycendol”) should be added after the term “tjêndoloka,” indicating that the wordcendol was recognised as aMalay term in the regional linguistic context.[21]
The term“tjendol” continued to appear in nineteenth-century Dutch colonial dictionaries and cookbooks from the Dutch East Indies. A notable example is the 1866Oost-Indisch kookboek (East Indies Cookbook), which includes a recipe titled “Tjendol ofDawet,” reflecting thatcendol anddawet were already regarded as interchangeable terms at that time.[22] Further lexical documentation appears in Jan Pijnappel’s 1869 Supplement op hetMaleisch-Nederduitsch Woordenboek (Supplement to the Malay–Dutch Dictionary), wheretjendol is described as a drink or semi-liquid preparation made from sago, coconut milk, sugar, and salt. Together, these nineteenth-century sources demonstrate thatcendol was already a well-established preparation in the Malay–Indonesian world, recognised in both culinary practice and formallinguistic records.[23]
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InMalaya, the term chendul was recorded as early as 1894 in a Malay-English dictionary compiled by British administratorsHugh Clifford andFrank Swettenham inTaiping,Perak.[24] It was defined as a liquid preparation made from cookedsago passed through a sieve and mixed with coconut milk, salt and sugar. By 1932, chendol appeared among the foodstuffs available inKuala Lumpur, as documented in the Malay Concordance Project.[25][16]
In Thailand, lod chong has a long history and even features religious symbolism. The oldest knownThai recipe, found inTamra Kap Khao Phiset by Mae Ob Chao Ka, second edition 1927, describes the dessertNarai Banthom Sin green pandanlod chong, as representingVishnu resting in the cosmic ocean. The recipe instructs the pandan flavored dough to be pressed through a wide wooden mold into water, forming the strands characteristic oflod chong, demonstrating the integration ofHindu cosmology into Thai culinary traditions.[11]
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In parts of theIndochinese region, local adaptations of the dessert emerged within the broader Southeast Asian culinary framework. In Thailand,lot chong (Thai: ลอดช่อง), has long been embedded in cultural and social life. In the 15th century, it was included in the traditional “four-cup dessert set,” a selection of sweets commonly prepared in households alongsidepuffed rice dessert,basil seed dessert andsticky rice. Historically, the dessert was calledNok Ploy, a name thought to reference either the process of pressing the dough into strands, which resembled theexcretion of a bird, or symbolically, the freeing of the dough like a bird being released. The modern namelot chong, meaning “passing through a hole,” reflects the preparation method of pressing dough through small holes into water to form the dessert’s characteristic strands.[12][11]
In addition to its culinary history,lot chong became part ofThai social life and urban culture. In the early to mid-20th century, a version known as “Singaporelod chong” became popular aroundcinema districts inBangkok, particularly nearYaowarat’s Singapore Pochana restaurant. Young people would often enjoy the dessert before or after watching films, making it a symbol of leisure and urban social gatherings.[26]
One notable version is found inPhetchaburi, wherelot chong is served with sweetened coconut milk and locally produced palm sugar, which is poured over the dish at the end rather than mixed into the coconut milk, producing a distinctcaramel-like flavour. Beyond its role in daily life,lot chong is also associated with festivals and traditional ceremonies, highlighting its cultural significance as both a sweet treat and a marker of Thai identity.[26]
Insouthern Vietnam, particularly in theMekong Delta,bánh lọt has long formed part of local food traditions, where it is believed to have originated as a simple countryside snack. Early preparations were typically sweet and served with coconut milk, reflecting the region’s abundance ofrice andcoconut. Over time, the dish spread tourban centres, includingHo Chi Minh City, where it became more widely consumed across different social and economic settings.[8]
A notable dessert application ofbánh lọt is chè ba màu (“three-colour dessert”), a layered sweet commonly sold bystreet vendors and dessert stalls in southern Vietnam. It typically consists of greenbánh lọt strands, sweetened red beans, yellow mung bean paste, shaved ice and coconut milk. The dish is closely associated with urban food culture in Ho Chi Minh City and the Mekong Delta and is commonly consumed as a cooling dessert during warm weather and festive or market occasions.
Asbánh lọt entered urban food culture, it diversified into numerous forms. In addition to sweet versions, it was adapted intosavoury dishes, includingstir-fried preparations with eggs and vegetables, noodle soups served withpork orshrimp, and mixed dishes combining the strands with plain white noodles. This versatility allowedbánh lọt to move beyond its original role as a dessert and become incorporated into everyday meals. From the south, it gradually reached central and northern Vietnam, although it remained less common in the north and was often regarded as a specialised orregional sweet.[8]
The development ofbánh lọt also reflectsChinese culinary influence, particularly from Cantonese and Hakka traditions. Within southern Vietnamese communities, the dish has been correlated with Chinese-descended groups, and related names appear in Chinese dialects, such as mi kim bac in Hong Kong, banh mat ray in Cantonese, and mi ti chuot in Hakka, which describe its shape and preparation.Chinese migrants are often credited with introducing techniques for pressing rice dough into thin strands, which were subsequently adapted using local ingredients and flavour profiles. Over time, Vietnamese cooks further expanded these influences, producing a wide range of sweet, savoury, and dry preparations that contributed tobánh lọt’s popularity in southernVietnamese cuisine.[8]
InMyanmar,mont let saung is atraditional dessert that developed within the country’s indigenoussweet-making culture. It consists of soft rice flour jelly served in sweetened coconut milk or palm jaggery syrup and is commonly prepared in two forms: apandan-flavoured version, noted for its light fragrance and subtle herbal notes, and a richercoconut milk variation that is creamier and mildly aromatic. The dessert was introduced from Thailand (Ayutthaya Kingdom) and gradually adapted to local tastes, becoming a common snack throughout the country.[27]
Mont let saung is strongly associated withThingyan, the Myanmar New YearWater Festival, where it is often prepared and distributed bysatuditha donors to revellers.Mont let saung also appears as an ingredient in the Burmese dessertshwe yin aye, reflecting the integration of this rice jelly-based preparation into multi-ingredient sweet dishes and its role in festive and communal culinary traditions.[28]
InCambodia,nom lut is a traditionalCambodian dessert consisting of rice-flour dumplings, typically formed into small balls and served in sweetened coconut milk. It is usually consumed chilled and is characterised by a smooth, slightly chewy texture and subtly sweet flavour. Variations include the use of pandan juice for colouring, ice for additional cooling and fried or savoury forms incorporating aromatic ingredients such asgarlic leaves.Nom Lut can also be served alongside other traditional snacks, including Kuih Koo Chhay and Mi Chha, and is prepared in both households and local shops, reflecting aspects of Cambodian culinary identity.[29][30]
InIndonesia, a closely related variant known asdawet developed primarily withinJavanese culinary traditions.Dawet is typically prepared from rice flour jelly served with coconut milk and palm sugar syrup. Early references to drinks resemblingdawet appear inJavanese literary sources such as the Kresnayana,[31] which reflects aspects of cultural life during theKediri period and suggests thatsweet, coconut-basedbeverages were enjoyed both in courtly circles and among local communities. Local tradition recordsdawet inPonorogo as early as the 10th century, with renewed prominence in the 15th century during the administration of Bupati Bathara Katong, who is said to have popularised the drink and introduced it to theDemak Sultanate. Initially colourless,dawet later adopted a distinctive green hue derived from suji leaves, a colour often associated with symbolic and spiritual meanings inJavanese culture. Today,dawet remains widely consumed across Indonesia, commonly sold in traditional markets and street stalls, with numerous regional adaptations that contribute to its continued cultural relevance.[32]
InJava, the termdawet generally refers to the complete beverage comprising greencendol jellies, usually made fromaren (Arenga pinnata) sago or rice flour, served with coconut milk and liquid gula jawa or palm sugar syrup.[33] In Banjarnegara, Central Java, dawet has traditionally been served withoutice. However, the addition ofice cubes orshaved ice is now common.[34]
InIndonesia,cendol is frequently served with additional ingredients such astapai (fermented sweet cassava),black grass jelly, diced jackfruit, durian flesh and sweetened or chocolate condensed milk.[19][35] Serving styles vary by region, withcendol typically presented in tallglasses in Java, while inWest Sumatra it is more commonly served in bowls. Textural quality is considered an important characteristic of the dish, and achieving the desired chewiness depends on maintaining a balanced proportion of rice flour and sago flour in the jelly mixture.
Numerous regional variations exist across Indonesia, reflecting local ingredients and culinary practices. InCentral Java, Javanesees dawet ayu fromBanjarnegara is a well known regional style,[36] while another variant,es dawet ireng fromPurworejo, features blackcendol. Ireng is theJavanese word for “black”, and unlike the green pandan coloured jelly, this variant derives its colour from merang, the ash of burned rice stalks mixed with water.[36] In Bayat Village inKlaten and Jabung Village inPonorogo,cendol is made from aren flour, producing a pale and translucent appearance.[37][38]
InKaranganyar Regency,dawet ungu, a purple variant, is prepared using sweet potato, whiledawet beras fromTegal is made from rice flour and is white in colour.[39] InTegal, the drink is traditionally prepared by striking alime into a bowl before adding thecendol and liquid palm sugar. A well known speciality fromSurakarta (Solo) isdawet telasih, which combinescendol with black sticky rice,rice pudding, fermented sticky rice,basil seeds, coconut milk, sweetened syrup, and ice. In West Sumatra,cendol, locally known as cindua, commonly appears in two colours, green and red, reflecting local ingredient preferences and colouring practices, with the red variant prepared from a mixture of sago palm flour and rice flour and coloured using extract derived from gambier sap.[40]
InMalaysia,Singapore andBrunei,cendol developed within the broader context of urbanhawker culture, particularly in port and trading centres, where it adapted to local preferences while retaining its essential elements of rice flour jelly, coconut milk and palm sugar syrup. During thecolonial period, the increased availability of commercially produced ice, especially in major Malayan ports such asMelaka andPenang, contributed to the widespread emergence of iced versions of the dessert.[41] Ice brought ashore fromrefrigerated trading vessels was utilised by local vendors, who combined it with existing components such as coconut milk, palm sugar and various toppings, includingsweetened red beans.
In regions such as Penang,cendol became deeply embedded in local food culture, initially sold by itinerant street vendors before becoming a staple of permanent hawker stalls. Localisation occurred through the culinary practices and preferences of different communities, and the dessert has long been consumed byMalay,Peranakan,Chinese andIndian populations, while also being documented in colonial-era sources as a distinctive regional specialty.[42][43][44] Over time, a range of variations developed with the addition of ingredients such as red beans,creamed corn, glutinous rice, durian,ice cream and additional shaved ice. In some areas, coconut milk is replaced withsantan sawit (palm-kernel milk) in a variant commonly known ascendol sawit.[45]
Drawing on this tradition,ais kacang developed as a more elaborate shaved ice dessert, combining a variety of ingredients such as red beans, sweet corn, grass jelly, attap chee (palm seed), and coloured syrups, often topped with a drizzle of condensed milk. In many Malaysian variations,cendol continues to serve as a central component, linking ais kacang directly to its earlier forms and highlighting the continuity of the region’s hawker dessert culture.
Cendol is formally recognised as part of theculinary heritage of several Southeast Asian countries. InIndonesia, five regional traditions ofcendol preparation have been recognized as intangible cultural heritage by theMinistry of Education and Culture. ThreeJavanese dawet traditions,dawet,[46]dawet camcau[47] anddawet sambel,[48] were registered in 2010 and 2018 underYogyakarta province.Es cendol was recognized in 2016 underWest Java province,[49] whilecendol was recognized in 2020 underRiau Islands province.[50]
InMalaysia,cendol has been officially designated as a heritage food by theDepartment of National Heritage.[51] InSingapore,cendol is included in the Submission toUNESCO for theNomination of Hawker Culture, reflecting its status as a culturally significant dish within thecity-state’sstreet-food tradition.[52]
Cindolo is associated withmabbule bola, a traditional house relocation ceremony among theBugis people ofSouth Sulawesi in which astilt house iscollectively lifted and repositioned by community members. Following the completion of the relocation,cindolo, prepared from glutinous rice flour, palm sugar, and coconut milk, is customarily served as refreshment for participants. The practice functions as an expression of communal reciprocity and hospitality and reflects the wider concept of mutual cooperation, as well as social cohesion and collective responsibility within Bugis customary society.[10]
InMyanmar,mont let saung is commonly consumed duringThingyan, the Burmese New Year, as part of the festive celebrations.[27] Across other parts of Southeast Asia,cendol is a traditional dessert featured in cultural and religious festivals. In Indonesia, Malaysia, Brunei and Singapore, it is particularly popular forbreaking the fast duringRamadan, typically served with shaved ice and palm sugar syrup. Its refreshing qualities make it well suited to the tropical climate, and it is often included alongside other local sweets in festive meals.
Lod chong inThailand andcendol (dawet) inJava, Indonesia hold important symbolic roles in traditional wedding ceremonies, reflecting cultural values and auspicious wishes for the couple. InThai weddings, lod chong, historically callednokploi (“released bird”), is served as part of the four-cup dessert set (ชุดขนมกินสี่ถ้วย). It represents enduring and smooth love, alongside other sweets symbolising fertility, blossoming affection and steadfastness. The dessert’s green colour and noodle-like form evokewild parrots, which inThai folklore signifyfidelity and auspiciousness. Its inclusion in the wedding set reflectsHindu-Brahmin cultural influence fromSouth India, integrating symbolic meanings of nature, love and prosperity.[11]
InJavanese weddings,cendol plays a ceremonial role during the Midodareni ceremony, held a day before the wedding. Parents perform thedodol dawet (“sellingdawet”) ritual after the siraman bridal shower, offeringcendol to guests who pay with terracotta coins later given to the bride as a symbol of family earnings. This ritual expresses the parents’ hope that the wedding will be well attended, “as plentiful as thecendol jellies being sold,” while reinforcing prosperity, community participation, and blessings for the newlyweds.[53]
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