 A plate ofklepon, also known asonde-onde orbuah melaka | |
| Type | Kue/Kuih |
|---|---|
| Place of origin | Maritime Southeast Asia[1][2] |
| Region or state | Sumatra,[3]Java,[4]Malay Peninsula,[5]Borneo,[6]Sulawesi[7] |
| Associatedcuisine | Indonesia,[4]Brunei,[8]Malaysia[5] andSingapore[9] |
| Main ingredients | Rice cake,palm sugar, gratedcoconut |
| Similar dishes | Putli mandi,bua loi,mont lone yay baw,Khanom tom,tangyuan,modak |
Klepon, also known asOnde-onde orBuah Melaka, is a traditionalSoutheast Asianconfection made fromglutinous rice flour filled withpalm sugar and coated ingrated coconut.[6] Typically green in colour due to the use ofpandan orsuji leaf extract, the dough balls are boiled until the centre melts, producing a burst of sweetness when eaten.[6] The confection is widely consumed inIndonesia,[7]Malaysia,[5]Brunei[8] andSingapore,[9] where it is commonly sold in traditional markets and classified askue orkuih, terms for local confections often prepared for ceremonial or festive occasions. InThailand, a similar preparation is referred to askhanom tom.
The traditional sweet holds cultural significance across various communities inMaritime Southeast Asia. InBugis-Makassar andBalinese traditions, it features in ritual offerings and thanksgiving ceremonies.[7][10] AmongMalay andBanjar communities, it is commonly served during festive periods such asRamadan.[5][6] InJavanese culture, the delicacy carries symbolic meanings associated with innervirtue and the cycle of life.[4] It also appears in ceremonial andmatrimonial customs among theMinangkabau andPeranakan Chinese.[3][11]
Contemporary versions have emerged in response to changing tastes and culinary innovation. Variations may include dough made withsweet potato oryam,[12] and alternative fillings such aschocolate,red bean paste,cheese orsalted egg yolk. The traditional flavour combination of pandan, palm sugar and coconut has also inspired a range of modern desserts and beverages, including cakes, ice cream and instant coffee.[13]
The origin of this traditional sweet is not clearly documented, and there is no definitive evidence identifying where or when the dish was first created. It is commonly found across many parts ofmaritime Southeast Asia, includingSumatra,Java, theMalay Peninsula,Borneo andSulawesi. Its widespread presence suggests that it emerged as part of a shared regional culinary heritage, rather than being tied to a single ethnic or geographic origin.[1]
The earliest known written reference to related confections appears in "A Comparative Vocabulary of theBarmá,Maláya andThái Languages", compiled by Scottish orientalistJohn Leyden in 1810. In this work, Leyden recorded the termsonde-onde (entry no. 2210) andbuah melaka (entry no. 2233) asMalay sweetmeats, written inJawi script, demonstrating the presence of these sweets inMalay culinary traditions of the period.[14]
A few years later, in 1814,klepon is mentioned inSerat Centhini, aJavanese literary manuscript from theSurakarta court. Although this reference indicates the presence ofklepon inJavanese culinary practice at the time,food historian Fadly Rahman ofUniversitas Padjadjaran notes that it does not necessarily imply that the dish originated inSurakarta or is uniquelyJavanese.[1]
Rahman further explains that similar confections are widely known across Indonesia, including inBali, Sulawesi and Sumatra, and have become part of local cuisines in neighbouring countries such asMalaysia andSingapore. This widespread familiarity reflects ashared culinary heritage throughout the region, shaped by long-standing cultural interactions and common staple ingredients.[1]
Culinary observer Ary Budiyanto ofUniversitas Brawijaya supports this perspective, emphasising that whileklepon is often identified as a traditional Javanese snack, its deep-rooted presence across the Indonesian archipelago and broader Southeast Asia makes it difficult to assign to any single ethnic or regional origin.[2]
A comparable variant of thisglutinous rice ball confection is found inSouth Sulawesi, where it is known asonde-onde, orumba-umba among theMakassar communities. According to local tradition, this version has been part of ceremonial and culinary practices since at least the 13th or 14th century. It is typically prepared for thanksgiving occasions such ashousewarmings and the celebration of new acquisitions.[7]
Onde-onde is prepared using rice flour, grated coconut and palm sugar, ingredients that are also common in similar confections across the region. Within Bugis-Makassar culture, these components carry symbolic meanings:palm sugar signifies joy or affection,rice flour represents strength and coconut denotes enjoyment. The round shape of the confection symbolises unity and harmony, while the nameumba-umba, meaning "to rise" or "to emerge", reflects cultural aspirations forprosperity andsocial advancement.[7] According to Dr Firman Saleh, a cultural expert fromUniversitas Hasanuddin,onde-onde embodies both hope and prayer. This symbolic meaning underlies its role as an essential offering during traditional thanksgiving rituals and ceremonial events in Bugis Makassar culture.[7]
Onde-onde is also included inDeppa Pitu, a traditional grouping of seven ceremonialcakes associated with Bugis-Makassar food culture. This set of confections is typically prepared for important ritual occasions and reflects longstanding customs surrounding symbolic food offerings. Whileonde-onde was originally white in colour, modern versions may feature green or red colouring, illustrating changes in aesthetic preferences and culinary practices over time.[7]
In theMalay Peninsula, comparable confections are known asbuah melaka andonde-onde, both of which appear inJohn Leyden’s 1810 Comparative Vocabulary of the Barmá, Maláya, and Thái Languages. Their inclusion in this earlylexicon indicates the established presence of such sweets withinMalay culinary tradition by the early 19th century.[14]
WithinMalay culture,buah melaka is also considered to hold symbolic value,[15] particularly during festive and religious occasions such as thebreaking of fast inRamadan.[5][16]Buah melaka is thought to refer to the confection’s resemblance to the fruit of theMelaka tree, whileonde-onde is commonly associated with the process of shaping dough into small spherical forms.[17][18][19] Although the two names are often used interchangeably, there are subtle differences in their ingredients and regional usage.Buah melaka typically contains lighter-colouredgula melaka (palm sugar), whileonde-onde in some areas uses darkergula nisan, a type of sugar made fromcoconut sap. On the east coast of Peninsular Malaysia, the snack is also known locally askuih kekoh caar.[17]
A closely related variation is found in theRiau region of Indonesia and the eastern coast of Sumatra, where the dough is made usingsweet potatoes, particularly yellow or honey varieties, instead of glutinous rice flour. While maintaining the traditional palm sugar filling and grated coconut coating, this version reflects local adaptations based on regional ingredients, illustrating the shared Malay culinary heritage across Sumatra, Malay Peninsula and the surrounding maritime areas.[20][21]
InJavanese culture,klepon carries symbolic meaning in addition to its role as a traditional snack. It is referenced in theSerat Centhini, aliterary manuscript from theSurakarta court compiled in 1814, where it is listed among the foods served at social gatherings. This suggests thatklepon had become a familiar part of communal life inJava by the early 19th century.[4]
The nameklepon is believed to be derived from aJavanese word referring to an animal'sovum or egg, likely in reference to its small, round shape.[22] Within Javanese cultural interpretation, the round yet uneven shape ofklepon is seen as a reflection of life’s uncertainties and imperfections. The natural green colouring, derived frompandan orsuji leaves, is associated with vitality andfertility. These symbolic associations highlight howklepon has been viewed not only as food but also as an expression ofphilosophical and cultural values.[23]
The hidden palm sugar filling is interpreted as a symbol of inner kindness orvirtue, suggesting that goodness may not always be visible but is revealed over time. The coating of grated coconut reflects the layered nature of human life, where individuals must undergo various experiences before achieving maturity andwisdom. Together, these elements convey howklepon is not only a traditional snack but also a food with embedded philosophical and cultural significance in Javanese society.[23]
InBali,klepon is commonly known asjaje klepon and is widely recognised as a traditional market snack. It is typically sold inbanana leaf containers or wrapped in small plastic packages, and is considered part of the broader category of jajan pasar (market snacks). In addition to its everyday consumption,jaje klepon plays an important role inHindu religious ceremonies in Bali. It is frequently included as part of ritual offerings in events such as weddings (pawiwahan) and tooth filing ceremonies (metatah), where it symbolises blessing, sweetness and hospitality.[10]
A distinct regional variation, known asklepon Gianyar, is associated withGianyar Regency in Bali. Unlike the Javanese version, which typically contains a solid piece of palm sugar that melts during boiling,klepon Gianyar is filled with liquid palm sugar during the shaping process. This method requires careful handling to avoid leakage during cooking. The resulting confection often has a slightly elongated shape due to the larger cavity used for the liquid filling. The use of Balinese palm sugar, noted for its deep and aromatic flavour, contributes to a sweeter and more intense taste.[24]
A similar confection exists inSouth Kalimantan, where it is known askalalapun orkalapun. This traditional glutinous rice ball dessert is particularly associated with theBanjar ethnic group and remains a well-known delicacy across the province, especially in the town ofMartapura. It is especially popular during the month ofRamadan, where it is commonly sold as a sweet iftar treat in local Ramadan markets.[6]Kalalapun is classified under the category ofpapuluran, a term in Banjar culinary tradition referring to small traditional snacks typically served as part of everyday meals and local celebrations.[25]
Unlike the written records associated withklepon,onde-onde andbuah melaka, the origins ofkalapun are preserved throughoral tradition. According to a well-known Banjar folktale, the name derives from a story about a young woman named Galuh who, while preparingrice cakes for her ailing mother, was startled by ascorpion while using atraditional wooden mortar, known locally as alesung. She reportedly exclaimed“kalapun” a word combiningkala, meaningscorpion, andpun, an affirmative expression in thelocal dialect. The rice cake she made, filled with melted palm sugar and coated in grated coconut, was well received by neighbours and came to be known askalalapun. While the origin story is folkloric,kalapun remains an integral part ofBanjar culinary tradition to the present day.[26]
InWest Sumatra, a variant of this glutinous rice ball confection is part of theMinangkabau culinary tradition, where it is known asonde-onde. It features prominently inparabuang, a customary selection of foods prepared for ceremonial and religious events.Onde-onde is commonly served during occasions such asmanjalang karumah mintuo (a traditional visit to thein-laws) andMaulid Nabi celebrations. In these contexts, it is typically presented alongside other local confections such aslapek manih,kue sumsum,fried pisang raja and jelly-based desserts, forming an integral part of the festive food offerings inMinangkabau culture.[3][27]
InPeranakan Chinese culinary tradition,onde-onde also holds cultural and symbolic value, particularly within the Baba Nyonya community. This group comprises descendants of early Chinese settlers who assimilated into local indigenous society. Among them,kuih such asonde-onde are central to social customs and are commonly featured during festive occasions and family ceremonies, where food serves as a medium for expressing identity and communal values.[11]
Onde-onde is especially associated with wedding traditions, where it is believed to represent fertility, prosperity, and affectionate union. According to Malaysian Nyonya chef Debbie Teoh, the round shape and sweet palm sugar centre are interpreted as symbolic of intimacy and abundance. Such interpretations reflect the broaderPeranakan cultural practice of embedding layered meanings within food, highlighting how confections likeonde-onde are valued not only for their taste but also for their cultural and ritual significance.[11]
In several regions ofMaritime Southeast Asia, local terms for this traditional confectionery reflect both linguistic variation and sensory associations. InBrunei, it is known askueh pancut,[8] withpancut inBrunei Malay referring to a quick spurt of liquid. In parts ofWest Kalimantan, the confection is calledklepon pancit,[28] while inLombok, it is known asklepon kecerit, a version that is often slightly elongated in shape.[29] The termspancit andkecerit also carry meanings related to leaking or sudden release. These names are believed to refer to the characteristic sensation of molten palm sugar bursting out when the rice ball is bitten into, illustrating how klepon has been integrated into local vocabularies through vivid, sensory-based terminology.
This traditional sweet is a boiled glutinousrice cake filled withmolten palm sugar and coated ingrated coconut.[30] The dough is typically made fromglutinous rice flour and may includetapioca flour or mashedsweet potato as an additional binding agent.[9] The distinctive green colour is usually obtained from natural plant extracts, most commonlypandan orsuji leaves, both of which are widely used inSoutheast Asian cooking for their aroma and colouring properties.[31]
Small pieces of solid palm sugar, known regionally asgula jawa,gula merah orgula Melaka, are inserted into portions of the dough, which are then shaped into round balls. These areboiled until the dough becomes tender and the sugar inside melts, forming a liquid centre. Careful preparation is required to ensure the sugar remains contained during the cooking process. Once cooked, the klepon balls are rolled in freshly grated coconut, which adheres to the sticky surface of the dough.[32]
While traditional form of this glutinous rice sweet remains relatively consistent across Indonesia, Malaysia, Brunei and Singapore, with glutinous rice flour, palm sugar filling, and grated coconut, numerous contemporary variations have emerged in response to evolving tastes and culinary creativity. Some versions replace the rice flour base with mashedsweet potato oryam,[12] while others use alternative fillings such aschocolate,cheese,red bean paste ormung bean.
Other adaptations incorporate ingredients such asOreo,bolognese andsalted egg yolk, reflecting the influence of modern snacking trends and fusion cuisine. In some cases, the grated coconut coating is substituted with toppings like shredded cheddar cheese.[33] Colourful versions made with food colouring or potato-based dough have also gained popularity, particularly among children.
The characteristic flavour combination ofpandan, coconut and palm sugar, have also been incorporated into modern baked goods and fusiondesserts.[13] Examples include cakes and cupcakes that replicate the traditional aroma and taste through contemporary baking techniques. In Indonesia, these flavours have even been adapted intoinstant coffee, blending pandan and coconut notes with palm sugar in a ready-to-drink format.[34]
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