Because of its perceived favourable fortune and auspicious meaning,nasi kuning is often served as a special dish for celebrations;[15] e.g. community rituals, ceremonies, birthdays, weddings, anniversaries and also theindependence day celebration.[16] Nevertheless, it is also a favourite dish forbreakfast in Indonesia.[17]
In the Philippines, a related dish exists inMindanao, particularly among theMaranao people, where it is known askuning. Like the Indonesian version, it primarily uses turmeric, but also addslemongrass and does not usecoconut milk.[18][19] A similar dish is also found inSri Lankan cuisine where it is known askaha buth (andlamprais) and draws from both Indonesian and Sri Lankan influences.[20][21]
JavaneseKejawen community performingBirat Sengkolo ritual with offerings including cone-shapedtumpengnasi kuning
The origin ofnasi kuning can be traced to the culinary legacy of ancient Java and Bali.[2] The earliest record ofnasi kuning came fromMajapahit period in Java circa 13th century.Nasi kuning was first served as a special dish in a religious events, traditional ceremonies or weddings for Javanese nobles. This food was originally only served at certain times for nobles, high status and distinguished people.[3]
In Javanese tradition, the colour yellow symbolises wealth and prosperity, because of its association withgold pieces as a symbol of wealth, and also the colour of riperice ready to be harvested, all are the symbol of prosperity. Slightly different in predominantlyHindu island ofBali, the colour yellow symbolised a sacred aspect ofMahadewa. Therefore, yellow is very commonly used as the dominant colour in theKuningan Day celebrations of theHindu-Balinese community.[22]
Nasi kuning is mentioned in early 19th centuryJavanese literatureSerat Centhini assega punar orsega wuduk punar.[23] It is a variant ofsega wuduk or rice cooked in coconut milk,[24] but with the addition of turmeric which creates yellowish colour, thus the namepunar is synonym withkuning inJavanese which means "yellow".[25]
InJavanese tradition,nasi kuning is often served as a form of gratitude and prayer for blessings.Nasi kuning is a means of praying that the family or community will be given health, prosperity and blessings in their lives.[2]Nasi kuning as cone-shapedtumpeng is essential in Javaneseselamatan rituals, especially among traditionalKejawen community as offerings or consumed as communal meals.[26]
Nasi kuning is often described as "Indonesian yellow rice",[27][4] although it is also served in neighbouring countries, e.g. in Malaysia asnasi kunyit and in the Philippines askuning. This yellow rice dish holds a special cultural significance in some cultures in the region, considered as an auspicious food item essential for ceremonies, rituals and celebrations.[15][16]
InIndonesian culture,nasi kuning has favourable symbolic meanings. The yellow-coloured rice is perceived to look like a pile of gold,[28] so it is often served on festive occasions, including parties, housewarmings, welcoming guests, and opening ceremonies, as a symbol of good fortune, prosperity, wealth, and dignity.[29]
Nasi kuning is quite widespread and commonly found in Indonesian culture. It can be found from Java to Sumatra, Bali, Kalimantan and Sulawesi. However, it is most strongly associated withJavanese culture,[2] and to some extent,Minahasa traditions. In Java,nasi kuning might come in the form of a cone called atumpeng and is usually eaten during special events.[30] The top of thetumpeng is customarily given to the most senior person in attendance. One of the most popularnasi kuning variants comes fromManado in North Sulawesi, which employscakalang (skipjack tuna).[31]
In addition to its prominent role in Indonesian culinary traditions,nasi kuning also holds considerable ceremonial and cultural significance inMalaysia,Brunei andSingapore, particularly among theMalay community. In these regions, a variation of the dish known aspulut kuning is commonly prepared usingglutinous rice.Pulut kuning is traditionally featured in religious ceremonies, festive occasions and social gatherings, regarded as a symbol of prosperity, good fortune and spiritual well-being.[32] The dish exhibits regional diversity across Malaysia, particularly in areas such asSabah andTerengganu, where it is commonly consumed as abreakfast dish, although it is typically prepared without glutinous rice in these regions.[10]
In the Malaysian and Singaporean Peranakan (Straits Chinese) populations,nasi kuning is more commonly known asnasi kunyit. In a manner similar to its Malay counterpart, it is also prepared using glutinous rice. The dish holds significant cultural value, particularly in the context of the full moon celebration, a traditional ritual marking the completion of a baby’s first month.[33] Whilenasi kunyit is deeply embedded in Peranakan cultural practices, it has been widely embraced by the broaderethnic Chinese population in Malaysia.[7][34]
Nasi kuningbumbu ingredients including garlic, coconut milk, pandan leaf, lemongrass, turmeric, citrus leaf, sugar and salt
The addition ofturmeric andcoconut milk, sometimes also includingpandan andlemongrass during the rice cooking and steaming process, has contributed to the tempting colour, pleasant fragrance, soft texture, and a flavourful taste of the yellow rice. Certain spices such ascinnamon,cardamom,cloves, andbay leaves, might be added to enhance this aromatic fragrant rice dish.[35]
Nasi kuning is usually served with a variety of side dishes such as shreddedomelette,serundeng (relish of grated coconut and spices),urap (vegetable in shredded coconut dressing),teri kacang (fried anchovy and peanuts),sambal goreng (friedtempeh and potato caramelised in spicy sauce),ayam goreng (Javanese-style fried chicken),balado udang (shrimp in chilli), orperkedel (potato fritters).[36] More complexnasi kuning could consist of fried cow's lung,empal (fried beef), and seafood. It is common to serve nasi kuning withkerupuk udang (shrimp cracker) oremping chips and a decoratively cut cucumber and tomato.[citation needed]
^Abdulwahab, Nabeelah T."The Beauty, Warmth, and Hospitality of Pagana".Intangible Cultural Heritage Courier of Asia and the Pacific. International Information and Networking Centre for Intangible Cultural Heritage in the Asia-Pacific Region (ICHCAP). Retrieved5 March 2019.
^Wahjudi Pantja Sunjata; Sumarno; Titi Mumfangati (2014).Kuliner Jawa dalam Serat Centhini(PDF) (in Indonesian). Yogyakarta: Departemen Pendidikan dan Kebudayaan Balai Pelestarian Nilai Budaya Yogyakarta. p. 32. Retrieved20 January 2025.
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