 Unopened bunch of cooked ketupat on a plate | |
| Course | Main course |
|---|---|
| Place of origin | Southeast Asia[1][2][3] |
| Region or state | Java,[4]Sumatra,[5]Malay Peninsula,[6]Borneo,[7]Sulawesi,[8]Bali[9] |
| Serving temperature | Hot or room temperature |
| Main ingredients | Rice cooked inside of a pouch made from woven young palm leaves |
| 93 kcal (390 kJ)[10] | |
Ketupat (Indonesian and Malay pronunciation:kəˈt̪upat̪̚) is a type of compressedrice cake commonly found acrossSoutheast Asia, particularly inIndonesia,Malaysia,Brunei,Singapore,Timor-Leste, southernThailand andCham community inCambodia and southernVietnam. It is traditionally made by filling a pouch woven from youngpalm leaves withrice, which is then boiled until the grains expand and form a firm, compact mass.Ketupat is typically served as an accompaniment to meat, vegetable orcoconut milk-based dishes and is widely prepared for festive and ceremonial occasions. The dish is known by various regional names, includingkupat (Javanese andSundanese),tipat (Balinese),katupat (Banjar),katupa (Tetum),katupa’ (Makassarese),topat (Sasak) andkatupek (Minangkabau), among others.[11] Similar preparations are found in otherAustronesian regions, such aspatupat andpuso in thePhilippines as well askatupat in thePacific islands, particularly inGuam.
Beyond its role as a staple and festive dish, ketupat carries deep symbolic and ritual significance across the region. It is most closely associated with the Islamic celebration ofEid al-Fitr (known regionally as Lebaran or Hari Raya), during which it is often prepared in large quantities and shared among family, neighbours and guests. Beyond Islamic traditions,ketupat also appears inBalinese Hindu temple offerings, traditional healing practices and seasonal rites marking harvests and ancestral veneration. It plays a role in multiple belief systems, including Christianity and various indigenous spiritual practices.
Numerous regional variations ofketupat exist, differing in the type of rice used, wrapping materials, preparation methods and accompanying dishes. These includetriangularketupat palas,pandan-wrappedkatupa', alkaline-boiledketupat landan andvegetable-filledketupat jembut.Ketupat is also featured as a central ingredient in a variety of local dishes such asketoprak,kupat tahu,ketupat sotong andketupat kandangan.
The exact origin ofketupat is not clearly documented, and there is no definitive evidence identifying where or when the dish was first developed.[12] In someAustronesian languages, the termkupat is thought to derive fromepat, meaning "four", possibly in reference to thefour-sided shape of the woven rice pouch. This linguistic connection suggests that the concept of wrapping rice in leaves may have developed across multiple regions or been shared through cultural exchange within theAustronesian-speaking world. The widespread use of similar terms and preparation methods reflects a common cultural heritage in which rice and leaf-wrapping hold both practical and symbolic importance.[2]
In the Philippines, leaf-wrapped rice cakes take several regional forms that reflect both cultural traditions and local ingredients. In thenorthern region ofIlocos, a variant known aspatupat is prepared during thesugarcane harvest season. Classified as a type ofsuman,patupat is distinctive for its use of intricately woven palm leaf pouches filled with unsoakedglutinous rice (malagkit), which are simmered in freshly extracted sugarcane juice. Once cooked, the pouches are hung to drain over the cooking vessel. The sugar-rich liquid not only imparts a sweet flavour but also acts as a natural preservative, allowingpatupat to be stored for several days.[13]
Further east, in theMariana Islands, theChamorro people preparekatupat, adiamond- orsquare-shaped rice pouch woven from coconut fronds and boiled until compact. Archaeological and linguistic evidence suggests that bothrice cultivation andkatupat production were established beforeSpanish colonisation in the seventeenth century.[14][15] Closely resemblingketupat, this tradition reflects the deep Austronesian roots of leaf-wrapped rice practices. Early Spanish records also highlight the craftsmanship ofChamorro women in weaving coconut leaves into both decorative and utilitarian items, includingkatupat containers.[16][17]
Beyond its role as food,katupat also holds ceremonial and symbolic significance. In Chamorro tradition, Laso Fu’a, a rockoutcrop inFouha Bay, is considered the cradle of creation for the people of the Mariana Islands, and in some accounts, for all of humankind. Chamorros have begun returning to this sacred site to offer prayers and gifts, including katupat, as a gesture of reverence and to ask permission to enterGuam.[15]
Early written evidence of leaf-wrapped rice-based foods in Island Southeast Asia appears in the travel records of the Chinese Buddhist monkYijing, who visited theSrivijaya realm in the seventh century. In his account of the “islands of the Southern Sea”, likely referring to parts of the Southeast Asia Archipelago, Yijing describedmonastic feasts during religiousfast days in which hosts servedrice andrice cakes on large plates made by sewing leaves together. These leaf plates were sometimes as wide as half amat and could accommodate generous portions of food. Guests were served multiple types of dishes, with boiled rice and cakes often portioned in quantities large enough to satisfy several people, reflecting a strong tradition ofcommunal dining.[18]
Yijing noted that these practices extended across both elite and common households, with offerings made toBuddhist monks in vessels made of bronze or sewn leaves, depending on social status. The widespread use of leaf-based containers and rice cakes in religious and communal settings reflects the longstanding role of leaf-wrapping and rice preparation in the region's food culture.[19]
In ancientJava, the preparation of rice cakes wrapped in woven leaves held both cultural and ritual significance within pre-Islamic agricultural traditions.[12] AmongJavanese communities, rice was not only a dietary staple but also a sacred symbol of life and prosperity, closely associated with the worship of Dewi Sri, the Javanese rice goddess of fertility and abundance. Leaf-wrapped rice offerings were likely used in rituals dedicated to Dewi Sri, expressing gratitude forsuccessful harvests.[20][21] This practice reflects a broader pattern across Austronesian societies, where leaf-wrapped rice cakes served both practical and ceremonial purposes.
Although the termketupat does not appear in early inscriptions,Old Javanese literary sources suggest the existence of related traditions. TheKakawin Ramayana, a Javanese epic poem composed in the 9th century during theMataram Kingdom, contains a reference to a rice cake calledkupatay, indicating the practice of wrapping rice in woven leaves was already established in Java. The termkupat also appears in later works, including the Kakawin Kresnayana (12th century,Kediri Kingdom), Kakawin Subadra Wiwaha and Kidung Sri Tanjung (14th to 15th century,Majapahit period). These references suggest that leaf-wrapped rice cakes were a longstanding element ofJavanese culture prior to the widespread adoption of Hinduism, Buddhism and Islam, and thatketupat likely evolved from olderAustronesian culinary and ritual practices.[22]
With thearrival of Islam, these leaf-wrapped rice cakes became part ofIslamic celebrations, especiallyEid al-Fitr. InJavanese tradition,kupat is associated with the festival through thephraseslaku papat, which refers to four key actions of the celebration:lebaran (after fasting),luberan (abundance),leburan (dissolving sins) andlaburan (chalk for cleansing). Meanwhile,ngaku lepat, meaning to admit one's mistakes to others.[23] This demonstrates how pre-Islamic culinary and ritual practices were adapted to new religious contexts while retaining symbolic significance.
Early written references toketupat in theMalay world appear in both foreign and local sources dating to the period of theMalacca Sultanate. AChinese–Malay vocabulary compiled between 1403 and 1511 includes the termtu pa, referring to rice cakes cooked in woven palm or coconut leaf pouches. This suggests that such rice-based dishes were already an established part ofMalay culinary traditions by the early 15th century, reflecting broader Austronesian food practices.[24]
Inliterature, the termketupat is first recorded in the 16th-centuryHikayat Inderaputera, a courtly romance that includesketupat among the cultural elements of aristocratic life. These sources suggest thatketupat had become an established part of both daily cuisine and cultural expression in the Malay world by the late Malacca Sultanate and early post-Malacca era.[1][25]
InHindu-majority regions of Indonesia, particularly inBali and parts ofJava,ketupat plays an important role in religious rituals and ceremonial offerings. InBalinese Hinduism,ketupat, locally known as tipat, is included in temple offerings (banten) presented to Dewi Sri, the goddess of rice, fertility and prosperity.[20][21] During the Kuningan festival, which marks the conclusion of theGalungan celebrations,Balinese families prepare and weave tipat as part of offerings to honour ancestral spirits and celebrate the triumph ofdharma overadharma.[9] The woven palm leaf and the rice within symbolise gratitude for sustenance and spiritual harmony. Following the ceremony, the tipat may also be consumed.
A key element in the Galungan and Kuningan celebrations,ketupat is typically offered alongside other symbolic foods and placed near thepenjor, a tall decorated bamboo pole adorned with young palm leaves and set up outside homes and temples. These ritual practices express the importance of agriculture, ancestral reverence and balance in thecosmos, reflecting core elements of Balinese cosmology.[9]
The tradition of preparing and consumingketupat duringEid al-Fitr is widely observed across maritime Southeast Asia, particularly in Indonesia, Malaysia, Brunei, Singapore and southern Thailand. In these regions,ketupat has become a cultural symbol marking the conclusion of thefasting month ofRamadan. It is commonly served alongside various festive dishes during family gatherings and open house celebrations, and is considered an integral part of Eid festivities.
In Indonesia, particularly on the island of Java,ketupat holds deep religious and cultural significance, especially during Lebaran (Eid al-Fitr). Its symbolic use is widely associated with the efforts of theWali Songo, the nine revered saints credited with spreading Islam in Java during the 15th century.Sunan Kalijaga, in particular, is traditionally believed to have introducedBada Kupat, a celebration held a few days after Eid, which incorporatesketupat as a meaningful part of the festivities.[26]
The association betweenketupat andLebaran is believed to have originated in theSultanate of Demak, one of Java's earliest Islamic kingdoms.Sunan Bonang, another prominent Wali Songo figure, is said to have emphasised the importance of seeking forgiveness and reconciliation as part of the post-Ramadhan observance.[27] This teaching became an integral aspect of Lebaran, during whichketupat serves not only as festive food but also as a symbol of purification, humility and restored social harmony.
In Java,ketupat is also featured in sajen (ritual offerings) within indigenous traditions such asKejawen andSunda Wiwitan. It may be placed on household altars or suspended at doorways during spiritual observances to welcome ancestral spirits believed to return temporarily to the earthly realm. These practices reflectketupat’s role not only as nourishment but also as a ritual object symbolising the connection between the material and spiritual worlds in traditional Javanese and Sundanese cosmology.[20]
InKelantan, Malaysia andPattani, Thailand,ketupat is used in the traditional healing ritual known asMain Teri, which was historically practised by segments of theMalay community. The ritual involves music,trance, symbolic gestures and recitations by a practitioner known as theTok Teri. It has been described as a form of psycho-spiritual healing rooted in local beliefs and cultural expressions.[28]
As part of the ceremonial setting, apavilion (balai) is decorated with ritual offerings such asketupat, traditional cakes like putu and fragrant flowers. Young coconut leaves are folded into ornamental shapes includingketupat and grasshoppers, then arranged around the space. These elements are believed to serve symbolic purposes or appeal to unseen spiritual entities according to local cosmology.[29]
Although once considered an important part of traditional medicine and community healing,Main Puteri has declined significantly in recent decades. This decline is due to a combination of factors including growing public access to modern healthcare, changing social attitudes and increased religious awareness. The decline has also been influenced by criticisms from Islamic scholars and religious authorities, who view certain aspects of the ritual as incompatible with Islamic teachings.[30]
Ketupat burung is a type of decorativeketupat woven to resemble a bird, complete with a beak, wings and tail. It is traditionally made using a single coconut leaf that has been split in half and stripped of its midrib. Although it can technically be used for cooking, this form ofketupat is typically not used as a food container. Instead,ketupat burung serves a symbolic function in sewang ceremonies, which are ritual healing practices performed by some IndigenousOrang Asli communities in Malaysia. In this context, the bird-shapedketupat is believed to carry spiritual significance within the framework of traditional healing andanimistic belief systems.
AmongDayak communities inCentral Kalimantan,ketupat is used in religious and ceremonial offerings as a representation of harmony between humans, nature and the spiritual realm. Its woven form, made from young coconut leaves, symbolises the complexity of life and the connection between people and their ancestors.Ketupat is commonly included in rituals such asPakanan Batu andManyanggar, which are conducted to honour guardian spirits of forests and rice fields, and to give thanks for bountiful harvests.[31]
AmongChinese Indonesian communities, particularly theCina Benteng ofTangerang,ketupat is sometimes included in offerings during sembahyang Imlek (Chinese New Year prayer rituals). While not traditionally part ofChinese cuisine, ketupat has been incorporated into local practice alongside items such aslepet and various traditional snacks. Its inclusion reflects the syncretic nature of Chinese Indonesian culture, where ancestral veneration often blends with regional customs and symbolic foods.[32]
In Indonesia, Malaysia, Singapore and Brunei,ketupat motifs made fromcolourful ribbons or plastic are commonly used as festive decorations during Hari Raya Aidilfitri. Known as ribbonketupat, these ornamental versions are typically hung in homes,shopping centres and public spaces, often alongsideoil lamps (pelita) and festive lights to create a celebratory atmosphere. Whileketupat is traditionally a food item, its woven diamond-shaped form has become a widely recognised symbol of the holiday.[33]
In several regions of Indonesia, the days following Idul Fitri are marked by local traditions centred onketupat. These post-Eid celebrations, commonly referred to askupatan, reflect a blend of Islamic observance and local cultural practices. InLombok, theLebaran Topat tradition is observed on the sixth day ofSyawal. Rooted in the syncreticWaktu Telu tradition, the celebration includes pilgrimages to sites such as Makam Loang Baloq and Makam Bintaro, ritual activities includingberseraup (ritual washing) andngurisan (baby hair-cutting), and culminates in thePerang Topat (Ketupat battle) at Pura Lingsar, a temple shared by Muslims and Hindus. The event symbolises interreligious harmony and social purification, whileketupat serves as a symbol of community ties and spiritual reflection.[34]
InGorontalo, a similar tradition known asKetupat Lebaran Jaton takes place on the seventh day of Syawal. It was introduced by the Jawa-Tondano community, who migrated fromMinahasa in the early 20th century. Centred in Yosonegoro village, the celebration involves communal prayers and an open-table practice in which residents provide food to anyone passing by. Folk festivities, such ashorse racing andcattle contests, are also held. Although not originally native to the region, the tradition has been adopted more broadly and is regarded as a means of strengthening social ties and promoting generosity.[34]
InEast Java, the village of Durenan inTrenggalek holds Kupatan Durenan on the eighth day of Syawal, coinciding with the completion of six days of the Syawal fast. The tradition is attributed to KH Imam Mahyin of Pondok Pesantren Babul Ulum, who initiated the practice in the 19th century. Households prepareketupat in large quantities to serve guests during open house gatherings. Unlike most regions where visiting typically occurs on the first day of Idul Fitri, residents of Durenan reserve such visits forHari Kupatan, which serves as the primary occasion for community-wide social interaction. InLamongan,Lebaran Kupat is celebrated on 7 Syawal with the Festival Kupatan Tanjung Kodok, rooted in the teachings of Sunan Sendang Duwur. The festival features communal feasting,pawai gunungan ketupat (a procession of cone-shapedketupat offerings), cultural performances and culinary demonstrations, aimed at preserving tradition and promoting tourism.[35]
InCentral Java, the post-Eid celebration is known asBada Kupat, during which families prepare bothketupat andlepet. InKudus Regency, the celebration features a gunungan parade—cone-shaped offerings made fromketupat,lepet and other foods—carried in procession to the grave of Sunan Muria onMount Muria. InBoyolali Regency, a procession oflivestock decorated withketupat forms part of the local festivities[26]
There are notable similarities between the Javanese Muslim celebration ofLebaran and the Balinese Hindu observance of theGalungan and Kuningan holy days, in whichketupat features prominently. In both traditions, families visit the graves of deceased relatives before the commencement of the religious festivities andketupat is consumed as part of the concluding rituals. Althoughketupat is widely associated today with the Muslim celebration of Eid al-Fitr in Indonesia, these parallels suggest a pre-Islamic origin rooted in indigenous cultural practices.[9]
The tradition of sedekahketupat, which involves the offering and distribution ofketupat, is practised across various regions in Indonesia with distinct cultural and religious expressions.
In westernCilacap, particularly in the Sundanese-influenced districts ofTambaksari andDayeuhluhur, sedekahketupat is held duringRebo Wekasan, the final Wednesday of the Islamic month ofSafar. The event is rooted in local beliefs associated with the potential misfortune of the day. Villagers hangketupat at village borders, gather for communal prayers, and consume theketupat together as a symbolic act of protection and gratitude. In some areas, the practice has evolved into a cultural festival featuring processions and gunungan, large decorative structures made of ketupat, while maintaining its spiritual significance.[36]
InCentral Java, particularly in Dusun Gledek, Desa Podosoko, Candimulyo inMagelang Regency, sedekahketupat takes the form of charitable distribution ahead ofLebaran. Community members, dressed in traditional sorjan attire, go from house to house deliveringketupat, rice and basic food items to underprivileged residents. Recipients are encouraged to cook theketupat withcoconut milk (toyo santen), symbolising a request for forgiveness (sedoyo lepat nyuwun pangapunten). The practice fosters social cohesion and includes both Muslim and non-Muslim participants.[37]
InBetawi culture, the tradition ofmalam ketupat orketupat qunut is observed during the second half ofRamadan, particularly on the 15th night or on the odd-numbered nights following the 17th of Ramadan (malam likuran). On these evenings, Betawi families prepareketupat along with accompanying dishes such assayur labu (gourd curry) and side dishes, which are brought to local mosques or prayer houses (musala) as communal offerings. The practice is often accompanied by the sharing of traditional snacks such askue abug, a steamedkue filled withpalm sugar and grated coconut.[38] The tradition is typically held after thetarawih prayers, followed by communal recitations ofYasin andTahlil, and concludes with the collective meal. It serves as an expression of gratitude for having reached the midpoint or final stretch of Ramadan and as an opportunity for charity and community bonding. Theketupat, beyond its role as festive food, symbolises unity, humility and shared blessings during the holy month.[38]
InMaluku, the Muslim community in the village of Kaitetu,Leihitu subdistrict onAmbon Island observes sedekahketupat towards the end ofLailatul Qadar during Ramadan. Each family donatesketupat in accordance with the number of household members, offering them to mosque elders (penghulu) at Masjid Wapauwe, one of the oldest mosques in the region, and at other local places of worship. The offering expresses gratitude for the leadership of Ramadan prayers and is followed by prayers for the wellbeing of the donors. Oneketupat is ceremonially returned to each household and its wrapper is hung in the home as a symbolicdoa tolak bala (prayer to ward off misfortune). The tradition also serves as an informal census and reflects a long-standing integration of religious and communal values. Members of the local nobility traditionally contribute agricultural produce instead ofketupat.[39]
Ketupat Lepas is a ritual tradition observed by the Malay community in the village of Kudung, East Lingga District, part of theLingga Archipelago in theRiau Islands. Held annually during the month ofMuharram, the tradition involves communal prayers at the mosque, attended by both men and women, followed by a shared meal prepared from food brought by each household.[40] After the prayers, participants gather at the river to ceremonially release the wrappings of ketupat into the water. This act symbolises a spiritual cleansing, letting go of misfortune and returning to a state of purity for the new year. Two types ofketupat lepas are made: the largerjantan (male), and the smallerbetina (female), both representing the importance of collective responsibility in resolving communal challenges.[40]
InPalu,Central Sulawesi,ketupat is not only prepared for Islamic celebrations such as Eid al-Fitr andEid al-Adha, but is also commonly served by members of the local Christian community duringChristmas andNew Year. Seasonal vendors begin offeringketupat in the days leading up to 25 December, reflecting a regional tradition in which the dish is shared across religious communities as part of broader festive observances.[41]
One of the most distinctive ceremonial uses ofketupat in the region is found in traditionalmock battles known asPerang Ketupat orketupat wars, held in areas such asBangka Belitung,Sanggau,Lombok andBali. While each version differs in context and meaning, they all involve the symbolic throwing of ketupat and reflect shared values of protection, gratitude, and social harmony.
At the royal palace of Tayan inSanggau Regency,West Kalimantan, the traditional ceremonies ofMandi Bedil andPerang Ketupat are preserved as part of the local cultural heritage.Mandi Bedil involves the ritual cleansing ofroyal heirlooms such askeris, swords, spears and cannons, and is believed to date back to the founding of the Tayan Kingdom under Raja Gusti Lekar. Meanwhile,Perang Ketupat is a symbolic ritual in which residents on land and those on boats in the river throwketupat at one another as a form of communal protection against misfortune.[42]
InBangka Belitung, the tradition known asRuah tempilang takes place on Tempilang Beach, typically beforeRamadan or during theIslamic New Year. Participants throwketupat at one another to symbolically cleanse the community and ward off misfortune. The practice is believed to have originated in the eighteenth century as a communal response topirate threats and foreign incursions. The event usually begins with residents welcoming guests into their homes, followed by a spiritedketupat throwing ritual signalled by acannon blast. A miniature boat is also floated out to sea to symbolically carry away unseen forces.[43]
InLombok, a similar tradition calledPerang Topat is held at Pura Lingsar, a temple revered by both Muslims and Hindus. During the event, members of both communities tossketupat at each other in a festive and friendly manner. The tradition symbolises peaceful coexistence and is believed to bring blessings of fertility to local agriculture.[44]
InBali,ketupat is used in theAci Rah Pengangon ritual, a thanksgiving ceremony to express gratitude for the year's blessings.Ketupat are included as ritual offerings and thrown in a ceremonial gesture that aligns with local spiritual and agricultural rhythms.[45]
Among theBisaya people ofSabah, a distinctive variant ofketupat known as Talimbu Lapas is featured in theAdat Mencukur Jambul, a traditional infant hair-cutting ceremony. This loosely wovenketupat is filled with yellowglutinous rice and is intentionally designed to unravel easily. Following the ritual shaving of the infant's hair, theketupat is pulled apart to scatter the rice, a symbolic gesture signifying the fulfilment of a religious vow (nazar). The ceremony customarily concludes with the distribution ofalms.[46][47]
There are numerous regional varieties of ketupat found across Southeast Asia, prepared using either regular or glutinous rice and traditionally wrapped in woven palm leaves. Whilecoconut palm leaves are the most commonly used materials, some local adaptations employ alternative wrappings such as nipah palm or pandan leaves. The following are some notable regional variants:
Ketupat darlamu, also known asketupat dalamu, is a traditionalBruneian Malay variety of ketupat. It is characterised by a seven-pointed woven casing (kelongsong) that is generally larger than typicalketupat. Its most distinctive feature is the sharply raised corners on both sides, giving it a unique shape compared to other local variants, including the similarly shaped but smallerketupat tamanggung.[48]
Katupek bareh is a traditional variety ofketupat originating from theMinangkabau people ofWest Sumatra, Indonesia. It is also commonly found along the western coast ofNorth Sumatra, particularly in the city ofSibolga. Unlike standardketupat, which is usually boiled in water,Katupek bareh is made from white rice cooked incoconut milk, resulting in a firmer texture and a savoury, aromatic flavour. The dish is typically served withsambal kelapa (spiced grated coconut) andasam padeh ikan, a tangy and spicy fish stew.Katupek Bareh is often prepared for festive occasions, family gatherings and community events.[49]
Ketupat landan is a unique variation ofketupat traditionally made in Desa Kecitran,Banjarnegara Regency,Central Java and is typically prepared only for Eid al-Fitr. Its distinctive feature is the use of air landan, which isalkaline water extracted from the ash of burntcoconut fronds, to boil theketupat. This gives it a dark reddish hue and a slightly salty, savoury flavour, unlike regularketupat which is typically neutral in taste. The alkaline water not only enhances flavour but also helps preserve theketupat for several days withoutrefrigeration.Ketupat landan is commonly served with dishes such asopor ayam,sate or the locally favoured ayam petis, combining rich, spicy andumami notes in one meal.[50]
Ketupat palas, also known asketupat daun palas, is a traditional variety ofketupat commonly found in northern and easternPeninsular Malaysia,southern Thailand and parts ofNorth Sumatra, particularly amongMalay communities. It is made using palas (licuala) leaves instead of the more widespread young coconut leaves and is typically folded into atriangular shape. Unlike regularketupat made with ordinary rice,ketupat palas usesglutinous rice (pulut), often partially cooked and mixed withcoconut milk, pandan leaves, salt or sugar for added flavour. Once wrapped and tied tightly, it is boiled or steamed until fully cooked and is often served during festive occasions such asHari Raya.[6]
Ketupat daun kapau is a traditional variety ofketupat associated withMalay communities inPekanbaru and the wider coastal regions ofRiau, Indonesia. It is distinguished by the use ofdaun kapau, a type of leaf harvested from peat swamp vegetation, which gives the rice cake a clean white colour, a distinctive aroma and a longer shelf life compared toketupat wrapped in young coconut or palm leaves. This variety is particularly popular during Eid al-Fitr, when it is prepared and sold in large quantities by local artisans, especially along Jalan Meranti near theSiak River. Although once widespread, the practice has declined due to the decreasing availability of the raw materials and a shrinking number of craftspeople skilled in weaving the traditional wrappings.[51]
Katupa is a type ofketupat fromSouth Sulawesi, particularly among theMakassarese community. Unlike mostketupat, which are wrapped in young coconut leaves, katupa usespandan leaves, giving it a darker green colour and a distinct aroma. It is typically boiled for several hours. Katupa is commonly eaten during Lebaran and is also a staple accompaniment to dishes likeCoto Makassar.[8]
Ketupat jembut is a unique variation ofketupat originating fromSemarang,Central Java, traditionally associated with the Syawalan orLebaran Ketupat celebrations held after Eid al-Fitr. Unlike regularketupat, it is filled not only with rice but also with simplevegetables such asbean sprouts, shreddedcabbage and spicedgrated coconut, creating a textured surface andsavoury flavour that requires no additional side dishes. The name, which literally means "pubicketupat" in Javanese, is derived from its visual resemblance due to the inclusion of sprouts partially visible through a diagonal cut in theketupat casing, which is made from young coconut or bamboo leaves. Believed to have originated in the 1950s in the village of Jaten Cilik by refugees fromDemak, the dish was a creative response to limited food supplies during Ramadan. In later years, especially from the 2000s, theketupat also became a medium for THR (holiday allowances), with money tucked inside and distributed to children as part of the festive tradition.[52]
Ketupat balamak is a regional variation ofketupat fromKandangan,South Kalimantan, Indonesia. Unlike the better-knownketupat Kandangan served withcoconut milk gravy andgrilledsnakehead fish,ketupat balamak is boiled in coconut milk with salt and served dry, typically accompanied by a variety of localsambals such aspeanut sauce, sate-style sauce,sambal nagara orsambal terasi mixed with grated coconut anddried shrimp (ebi). It is especially popular during the month of Ramadan, widely sold at the Kandangan Ramadan Market and eaten withsalted duck eggs. Although less commonly found at restaurants, it is regularly sold at morning markets and food stalls during festive seasons.[7]
Kupat sumpil is a distinctive variety of ketupat fromCentral Java, characterised by its small triangular shape and the use ofbamboo leaves instead of the more typical coconut fronds as wrapping. It is commonly served as a substitute forsteamed rice and eaten with dishes such asopor ayam, sate, ketoprak orketupat sayur. While kupat sumpil is available throughout the year in local markets such as Pasar Gladak and Pasar Pagi inKaliwungu, Kendal, it also features prominently in local cultural traditions. The dish is often prepared and shared by the people of Kaliwungu during theweh-wehan celebration, a communal festivity held in conjunction with the commemoration of theProphet Muhammad's birthday (Maulid Nabi Muhammad).[53][54]
Ketupat is traditionally served by Indonesians and Malays during festive occasions, especially duringLebaran or Idul Fitri (Hari Raya Aidilfitri), often at open houses.Ketupat is commonly accompanied by dishes such asopor ayam (chicken stewed in coconut milk), chicken or beefcurry,rendang, sambal goreng ati (spicedbeef liver),krechek (spicy stewed buffalo orbeef skin) andsayur labu Siam (chayote soup).Ketupat and its close variantlontong are also used as alternatives to plainsteamed rice in dishes likegado-gado,soto,karedok andpecel.
Beyond its role as a rice substitute, ketupat has inspired a number of derivative dishes in which it serves as a central component rather than a side. These include distinctive regional preparations that incorporate local ingredients, cooking techniques and flavour profiles. The following are some notable examples:
Ketoprak is a traditionalvegetarianstreet food dish fromJakarta, Indonesia, popular among theBetawi and broader urban communities. Typically served at roadside stalls, it consists of friedtofu,rice vermicelli (bihun), bean sprouts, cucumber and steamedrice cake (lontong orketupat), all doused in a rich, sweet-spicypeanut sauce made from ground peanuts, garlic, chili, palm sugar, salt and sweetsoy sauce (kecap manis). Common garnishes includekrupuk (crackers) and friedshallots, with some versions adding aboiled egg. The dish's name is sometimes explained as aBetawi acronym: ket (ketupat), to (tahu andtoge) andprak (crushed), referring to its key ingredients and preparation, although another folk etymology attributes it to the clattering sound of plates associated with street vendors.[55][56]
Ketupat Sotong is a traditionalMalaysian dish originating from the east coast states ofTerengganu andKelantan. It consists of wholesquids (sotong) stuffed withglutinous rice (pulut) and simmered in richcoconut milk. The rice is typically pre-soaked or partially cooked, sometimes mixed with coconut milk and salt, then inserted into the squid and secured before cooking. The dish is commonly served during festive occasions such as Hari Raya Aidilfitri and is known for its unique combination of textures, with tender squid encasing sticky, aromatic rice.
Regional variations reflect local taste preferences. In Terengganu,Ketupat Sotong is generallysavoury, featuring a lighter coconut broth spiced with ingredients such as pandan leaves, ginger andfenugreek. In contrast, the Kelantanese version often includespalm sugar (gula melaka), resulting in a sweeter,caramel-like gravy.[57]
Ketupat Kandangan is atraditional dish originating fromKandangan, the capital ofHulu Sungai Selatan Regency inSouth Kalimantan, Indonesia. It featuresketupat served with grilled fish in a rich, spiced coconut milk gravy. The dish commonly usessnakehead fish (ikan gabus), though gourami orcatfish may also be substituted. The fish is first grilled to deepen its flavour before being simmered in a coconut-based sauce seasoned with aromatic spices such as cinnamon, nutmeg, cloves and cardamom.
The resulting gravy is slightly thick and fragrant, contributing to the dish's distinctive character.Ketupat Kandangan is closely tied to the riverine culture of South Kalimantan and is often enjoyed during festive or communal gatherings. While some diners prefer the sauce poured over theketupat, others serve the components separately.[58]
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A popularstreet food in Indonesia isketupat sayur ("vegetableketupat"). The dish consists ofketupat served in a thin, spicy coconut milk soup, typically prepared with vegetables such aslabu siam (chayote) or unripejackfruit. It is commonly garnished with cooked tofu,telur pindang (spiced boiled egg) and krupuk (crackers). When lontong is used in place ofketupat, the dish is known aslontong sayur.
Ketupat sayur is widely consumed as a breakfast dish and is particularly associated with two regional variants: theBetawi version fromJakarta and katupek sayua, theMinangkabau version fromWest Sumatra. The Betawi style is generally simpler, while thePadang (Minangkabau) version tends to be more elaborate, often accompanied by side dishes such asrendang,gulai or telur balado. Both variants are commonly sold by street vendors, especially in the mornings.
Ketupat is also a key ingredient in the traditionalSundanese andJavanese dish kupat tahu. The dish typically consists ofketupat, tahu goreng (friedtofu) and bean sprouts, served with a savoury peanut sauce and topped with crispykrupuk (crackers). It is a popular street food and breakfast dish across Java, with several well-known regional variations.
Notable variants includeKupat Tahu Kuningan fromKuningan Regency inWest Java,Kupat Tahu Padalarang fromPadalarang inWest Bandung,Kupat Tahu Bandung in the city ofBandung,Kupat Tahu Bumiayu fromBrebes Regency andKupat Tahu Magelang fromMagelang Regency inCentral Java. Each variation may feature slight differences in sauce composition, toppings or accompaniments, reflecting local taste preferences.[59][60]
InBali, a local variation ofketupat known astipat cantok is a popular traditional dish. It consists of slicedketupat served with blanched or boiled vegetables such aslong beans,water spinach, bean sprouts, cucumber and fried tofu, all mixed in a savoury peanut sauce. The sauce is typically made from ground fried peanuts, garlic, chili peppers, salt andtauco (fermented soybean paste).)[61] The level of spiciness varies depending on the amount of chili used. Tipat cantok is one of the few Balinese dishes that are traditionally vegetarian. It shares similarities with Javanesepecel and the Betawi dishgado-gado, particularly in its use of peanut sauce and mixed vegetables.
Kupat glabed is a traditional dish fromTegal,Central Java, Indonesia, consisting ofketupat served with a thick yellow gravy. The name glabed derives from a localJavanese word describing a viscous, slurpy texture, aptly reflecting the dish's rich, savoury sauce, which is thickened with maize starch to create a consistency resembling cream soup. Kupat glabed is typically topped with shredded chicken and a generous heap ofkerupuk kuning, whose crumbled bits often cover the entire surface of the dish. It is commonly sold by street vendors or served at roadside stalls (warung lesehan).
Although visually similar to chickenopor, a common festive dish served during Eid, kupat glabed is distinguished by its thicker gravy and distinctive street food presentation. The dish is a local favourite in Tegal and is often eaten as a hearty evening meal. It is also frequently accompanied by side dishes such as offal satay or sate blengong (duck-goosesatay).[62]
Variations of this practice are found across the region. Insouthern Thailand, a dish known askhao tom sam liap (ข้าวต้มสามเหลี่ยม), ortom bai kaphor, consists ofglutinous rice steamed inside triangular-shaped palm leaf pouches. It is commonly prepared for cultural and religious festivals, includingSart Duean Sib (ancestral merit day), theChak Phra procession and ordination ceremonies. Traditionally made with plain white orblack glutinous rice, contemporary versions may include fillings such asmung beans,pork floss, sweet egg threads orbananas. Like ketupat, this dish exemplifies the adaptation of leaf-wrapping techniques to local customs and ritual contexts.[63][64]
In thePhilippines, similar rice pouches are known aspuso (literally "heart") and had their origins from pre-colonialanimistic ritual offerings as recorded by Spanish historians. Unlikeketupat, however, they are not restricted to diamond shapes and can come in a wide variety of weaving styles (including bird and other animal forms) which still survive among variousethnic groups in the Philippines today.Ketupat are also woven differently; the leaf base and the loose leaf strands do not exit at the same point, as in most Filipinopuso.Ketupat somewhat resemble thetamu pinad version amongMuslim Filipinos the most, which are shaped like a flattened diamond, although they are also woven differently.
InCambodia, a similar dish of pounded sticky rice wrapped in a pentagonal woven palm leaf is calledkatom (កាតំ) inKhmer. It is a non-traditional variant ofnum kom which uses banana leaves instead of palm.[65][66] In Indonesia, similar dish of compressed rice in leaf container includeslepet,lontong,lemper,arem-arem andbacang.
InChina, there is a similar dish calledlap (苙) that is a local speciality of the island ofHainan.[67] Hainaneselap is usually bigger in size than Indonesia'sketupat.Lap skin might be woven into pillow-shaped or triangular, the sticky rice is filled with pork belly. Outside China,lap can also can be found in Port Dickson in Malaysia and Singapore.[68]
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