Category: Native Cuisine

Traditional Cantonese candies embody ancient wisdom. They preserve the shape and taste of the original fruit, albeit more exquisite. Before the invention of the refrigerator, slicing fruits and vegetables to boil with sugar and then air-dry could extend their shelf life without causing wastage and make them more delicious. The Cantonese use homophones to give candies auspicious meanings, making them a must-have festive snack during Chinese New Year. Candied coconuts mean three generations living together; candied ginger slices mean longevity; candied green peppers mean attracting wealth; candied carrots mean a house full of gold and jade; candied lotus seeds mean having children; and candied horseshoes mean getting things done successfully. Traditional Cantonese candies are also used in worship as offerings to welcome wealth and blessings, hence also known as fortune candies or five-color candies.

In Petaling Street, ​​Kuala Lumpur, which used to be a dominant Chinese settlement, only Ho Yoke Kee, a long-established street vendor that has been operating for decades, is still manually making and selling traditional Cantonese candies. On one side of the stall is a steamer filled with a hill-like pile of various rice dumplings, whereas on the other side is a wide selection of traditional Cantonese candies. From 6AM to 6PM, mother-in-law and daughter-in-law duo Yap Nyat Foong and Chong Yoke Yean take turns looking after the stall, while the third-generation successor Ho Chee Keong is in charge of preparations.

Ho Yoke Kee was originally named Ho Dui Kee. The founder, Ho Dui, came to Petaling Street from Dongguan, Guangdong, China in the first half of the 20th century and settled down in Petaling Street, selling lotus roots and other fruits and vegetables to make a living. Facing the unsold lotus roots, fruits and vegetables, he came up with the idea of making them into candies according to the traditional method of his hometown. Later, his son Ho Yoke and his daughter-in-law Yap Nyat Foong inherited this skill and worked together. When the stall had enough manpower, they expanded goods variety and started selling dessert soups and rice dumplings.

Although they have been street vendors in the same location for many years, they were unlicensed and had to evade the city council’s frequent crackdowns. They successfully obtained a license in the 1980s, and the stall was renamed Ho Yoke Kee, still in use today.They mainly sell rice dumplings and only a few types of candies. As Chinese New Year approaches, the variety of candies increased to more than a dozen types. During peak business period, the original stall sells rice dumplings, and they set up another stall selling in Cantonese candies for customers to buy by catties. Preparations must be done one to two months in advance in order to have sufficient supply.

Upon entering the kitchen, all the steps, from preparing the ingredients, such as peeling and splitting the coconut, grating and cutting the coconut meat, are all done by hand. The prepared ingredients need to be blanched to sterilize and remove impurities. Sugar is poured into the heated copper wok to boil into syrup to coat the ingredients. The most difficult variable to control during the cooking process is the heat. The viscosity of the syrup needs to be checked from time to time, as well as stirring constantly to avoid burning. Finally, the sugar-coated ingredients are placed in a bamboo tray and allowed to dry naturally until crystallization forms on the surface, which takes three days to complete.

Ho Chee Keong grew up living in Petaling Street, helping his parents at the stall, and was nicknamed “Rice Dumpling Keong” by the neighbours. After his father passed away, his mother struggled to take care of the family livelihood single-handedly. He made good use of the skills he had learned from childhood to help shoulder the burden of supporting the family, and gradually found an interest in his daily work. His grandfather Ho Dui passed away a few years before he was born, but the art of making Cantonese candies has been passed down from generation to generation. Only in recent years he made some adjustments to reduce sugar, in line with the modern concept of healthy eating.

The process of making rice dumplings and Cantonese-style candies is cumbersome, time-consuming and labor-intensive, but Mr Ho does not feel that life is hard, because the entire family work together and the days are filled with the fragrance of rice dumplings and the sweetness of candies.

有你 UNI Production
Producer : Daniel Lim
Cinematographer : Amelia Lim / Michael Lerk
Drone : Daniel Lim
Video Editor : Amelia Lim
Copywriter : Pua Hui Wen

COPYRIGHTS 2024 ECHINOIDEA SDN BHD

The old-fashioned paper package is topped with a festive red brand flyer, tightly knotted with a thin string. Untie the string, remove the flyer, unwrap the paper package to reveal 12 small, round savoury mooncakes. Grab a piece and break apart layers of flaky crust, the filling is packed with umami, mildly oniony, with a hint of sweetness, yielding a springy texture. In Ayer Tawar, a small town in Perak where most of the population originated from FuZhou, savoury mooncakes are a Mid-Autumn Festival staple, perfect for gifting or own consumption, selling out fast when the season draws near.

The moon is exceptionally bright in mid-autumn, signifying a bountiful harvest in ancient agrarian societies, hence people pay homage to the moon, and mooncakes were originally an offering for the moon deity. Since the Yuan and Ming dynasties, the custom of admiring the beauty of the full moon while indulging in mooncakes, as well as gifting mooncakes, gained popularity and imbued mooncakes with cultural significance. To the FuZhounese pioneers of Ayer Tawar, traditional festivals sustain their earnest longings for their hometown. Back when resources were scarce, mooncakes were a precious delicacy, sharing among family members symbolizes unity and togetherness.

Most commonly seen are Cantonese-style mooncakes with soft glossy crust and sweet dense fillings. However, savoury mooncakes are SuZhou-style with flaky crust and savoury fillings, baked in a traditional grill oven. The savoury filling is made using pork containing both fat and lean portions, which is chopped by hand to ensure a supple texture instead of a sticky mince. Seasoned with salt, pepper, five spices, peanuts, sesame seeds, and green onions, it imparts a rich aroma after stir-frying. Lard is incorporated into the pastry dough to form a layered flaky crust, then manually insert the filling. The wrapped mooncakes are transferred onto a charcoal grill pan and covered with a charcoal-fired lid, baked on both sides for about 10 minutes until well done. 

Apart from savoury mooncakes, lard shortbread cookies are also a festive treat in Ayer Tawar. Made using steamed flour combined with castor sugar, eggs and lard to form a crumbly dough, pressed into wooden moulds, knocked to dislodge the pressed cookies, which are then neatly arranged onto trays to be oven-baked. Lard shortbread cookies can be eaten on its own, or made into a drink by adding hot water.

Fried glutinous rice sticks is a must-have during Mid-Autumn Festival family and friends gatherings. It is nicknamed “Mice Biscuits” due to its resemblance to newborn mice. Cute, crispy, and highly enjoyable, its production process is in fact cumbersome and time-consuming, with various factors affecting the success rate. The dough is made of glutinous rice flour, water, and yeast. After fermentation, the dough is rolled out and manually cut into inch-long strips, which are deep-fried until puffed up and golden in colour, then set aside and let cool. The fried glutinous rice sticks are first coated in a boiling maltose and sugar syrup, immediately followed by a layer of steamed flour. Excess flour is sifted off and it is ready.

Siew Hua Biscuits is among the few bakeries still producing traditional Chinese pastries in Ayer Tawar. Mid-Autumn Festival goodies such as savoury mooncakes, lard shortbread cookies, and fried glutinous rice sticks are only produced and sold in the month preceding the festival. Due to all items being freshly made with natural ingredients and no preservatives added, the shelf life is quite short, therefore orders need to be placed in advance, be it local pickup or interstate delivery. The second generation owner, 71-year-old Yak Sing King, said that he has retired and his son Yak Chou Liong is now in charge, yet he still toils away in the kitchen. The family members and a couple of workers start production from the wee hours till around 10P.M.

Gifting savoury mooncakes, lard shortbread cookies, and fried glutinous rice sticks together, the bulging paper package is full of delicious treats and sincere wishes from the giver.

Nowadays, these traditional foods do not conform to mainstream healthy eating habits, however they retain Fuzhou folk customs and etiquette, and reflect the cultural significance of traditional festivals.

有你 UNI Production
Producer : Daniel Lim
Cinematographer : Amelia Lim / Michael Lerk
Drone : Daniel Lim
Video Editor : Michael Lerk
Copywriter : Pua Hui Wen

COPYRIGHTS 2023 ECHINOIDEA SDN BHD

Catty-corner to the Ka Yin Fui Kon building at Jalan Sultan, Kuala Lumpur, a tarpaulin makeshift roof in the alley between two rows of double-storey shophouses shelters a crude hawker stall. Billows of steam arise from the multi-tiered bamboo steamer on top of the gas stove, marking the spot of Tuck Kee Dim Sum Pau. About 60 years ago, the alley was bustling with hawker stalls selling rice and porridge, cockle noodles soup, stuffed tofu, beef brisket noodles soup, wonton noodles, chee cheong fun, fruits and so on. Along with changing times, most hawkers either moved elsewhere, switched careers, or retired. Tuck Kee alone remains operating in the same place.

The second-generation owner, Chan Kam Weng, is born in 1965, the same year the bao stall was founded. A native KL-ite of Petaling Street, he took over his father’s unnamed bao stall upon finishing middle school. As a tribute to the struggling and enduring story of his father’s migration from China to Malaysia, Chan Kam Weng named the bao stall Tuck Kee after his father, who learnt bao-making skills and set up the stall to upkeep a family with nine children.

In the past, Petaling Street was a bustling area, several families lived together in the upper storey of the shophouses. In the evening, they would come downstairs for tea and supper. Tuck Kee has its own water and electricity supply, hence no need to draw from neighbouring shophouses. Opening from 7P.M. until the wee hours, Tuck Kee sells various types of bao and dimsum, as well as making tea. During those busy times, six to seven siblings help out at the stall. Later on, the numbers diminished, Chan Kam Weng alone persisted in the business for more than 40 years. As more and more old neighbours moved out of Petaling Street, Uncle Chan had to reduce his product line and adjust business hours. Nowadays the bao stall is open from 11A.M. to 3P.M., the only items on the menu include char siu bao (barbecued pork bun), sang yuk bao (steamed meat bun), lotus bao, red bean bun, and glutinous rice chicken.

Starting a business is hard, sustaining a business is even harder. Although times changed to pursue low cost and high efficiency, Uncle Chan maintains the consistent practice for decades by not employing foreign labourers or any machinery, and relies entirely on his hands to control the taste and quality. The daily production maximum cap is 500 pieces, leavened by a decades-old natural starter, resulting in a slightly yellowish appearance with a soft but chewy texture. The bao fillings are not made from pre-packed mince pork, but from a whole slab of fresh pork selected with care by Uncle Chan himself. One part is used to marinate the barbecued pork, while the other is finely chopped into mince for steamed meat bun. He dares to guarantee that his bao can be safely consumed by customers adhering to certain dietary restrictions.

Before dawn, Uncle Chan, his nephew Leong Kah Wai, and two helpers arrive at the stall to start kneading dough and letting it rise, cutting meat, and prepare fillings. Around 9A.M., they skillfully make bao stuffed with different fillings, which were fermented until they were about the size of a fist and are ready to be steamed. At noon, as vast amounts of vapour drift from the steamer, customers come one after another to buy freshly steamed bao. Most of them have been regular customers for ages, there are also new customers attracted by the aroma. Uncle Chan takes his insistence on the authentic taste seriously, as long as it is accepted by 80% of customers, he will stick to his usual seasonings and will not easily make adjustments.

Chan Kam Weng has always stayed in an alley of the busy city, declining offers by investors to set up mass production facilities, choosing to continue the legacy of local community culture and authentic taste. Throughout the years, even though not extremely rich, he is quite self-sufficient. As he is getting on in years, Uncle Chan gradually hand over the reins to his nephew, who followed in his footsteps for more than 20 years. The future of the bao stall is up to Leong Kah Wai, whether to remain in the alley or shift into a shop.

有你 UNI Production
Producer : Daniel Lim
Cinematographer : Amelia Lim / Michael Lerk
Drone : Daniel Lim
Video Editor : Michael Lerk
Copywriter : Pua Hui Wen

COPYRIGHTS 2023 ECHINOIDEA SDN BHD

Kampung Lee Kong Chian in Gombak, Kuala Lumpur, is located beside Jalan Gombak heading east to Bentong, Pahang. Forking paths like palm lines led into the village, the yellow boundary walls of Chin Chong Soy Sauce enclosed hundreds of ceramic jars sunbathing in neat lines. The netting above the jars prevented entry of unwanted particles, yet unable to block the delicious aroma of soy sauce from spreading in the air.

Under the hot sun, Uncle Ng Chui Chong removes the lid of the soy sauce jar to yield a rich brown liquid with a slightly viscous texture. The first step of producing naturally brewed soy sauce is to soak and cook soy beans, then coat with flour to form a starter culture. Forming the starter culture and developing the bacterial culture is crucial in brewing soy sauce, as the amino acids produced during the weeklong fermentation process is essential to determine the quality grade of the soy sauce. Then combine the starter culture and brine in a ceramic jar, expose to direct sunlight and continue to ferment for three months.

Soy sauce craftsman plays the role of a vessel’s captain in determining to which direction the soy sauce’s flavour and quality should be heading, precisely controlling each step of the fermentation process to ensure the final outcome meets satisfactory standards. In Kuala Lumpur, there are only a handful of experienced craftsmen currently still active in the industry, Uncle Ng being one of them. During his youth, he worked at a large-scale soy sauce manufacturer for 12 years, began toiling before dawn, carrying burdens over 100 kilograms on the shoulders, accumulating precious experience and mastering the art of brewing soy sauce.

Having left his former employer, Uncle Ng chose Kampung Lee Kong Chian, a Chinese settlement of about 300 households, to start his own business. The village occupying 30 acres used to be a plot of coconut trees opposite Lee Rubber Manufacturing in Kuala Lumpur, in the 1960s it was offered to employees for building their own quarters, later on tenancy was extended to non-employees. The settlement was built without a plan, hence the unstructured character of the village layout and narrow paths, however the residents are very community oriented. Uncle Ng was elected as the community board chairperson for almost 30 years due to his diligence.

Chin Chong Soy Sauce was founded in 1973, producing naturally brewed soy sauce, cooking caramel, vinegar, and various sauces. The brand name was inspired by Uncle Ng’s name, suggested by a friend and heartily approved by Uncle Ng himself, as he jokingly said it is suitable for any line of business. In the initial days, Uncle Ng multitasked by brewing soy sauce in the morning and went selling soy sauce door-to-door with his mother-in-law. It was challenging to convince customers to try their homemade soy sauce, with doubts about product authenticity.

Eventually, Uncle Ng’s hard work paid off, Chin Chong Soy Sauce built a positive reputation and shifted to wholesaling, many restaurants became loyal customers. Apart from Uncle Ng’s excellent brewing skills, premium ingredients such as non-genetically modified soy beans are used. At the end of soy sauce fermentation, a sample of the resulting product is extracted and tasted by Uncle Ng who has a sensitive palate. After being approved by Uncle Ng, the soy sauce is required to undergo filtering, ultra-heat treatment, and bottling before leaving the facility.

86-year-old Uncle Ng Chui Chong now slowly steps into semi-retirement, reducing his work hours and handing over the reins to his children. In the yard full of old-time ceramic jars, by simply observing and sampling the flavourful soy sauce, the taste which lingers on Uncle Ng’s palate is a complex blend of life’s experiences.

有你 UNI Production
Producer : Daniel Lim
Cinematographer : Amelia Lim / Evon Pang / Michael Lerk
Drone : Daniel Lim
Video Editor : Amelia Lim
Copywriter : Pua Hui Wen

COPYRIGHTS 2022 ECHINOIDEA SDN BHD

In the evening, a tricycle appears beside the main road of Sungai Chua heading towards Kajang town, and disappears as the skies darken, passer-bys may not notice it without paying close attention.  A grey canvas is propped up to protect the stallowner and the stack of bamboo steamers from unpleasant weather. Upon lifting the lid, the mouthwatering aroma of various handmade bao wafts through the vapour. 

Each morning, the preparation of ingredients, mixing fillings, dough fermenting, bao wrapping and steaming are all done by Uncle Wong Seng Kit’s own hands, with the assistance of his wife. Despite the toilsome procedures, they persisted in making and selling fresh bao every day, without leaving anything overnight. As Uncle Wong is now in his seventies, to avoid negative impact on their health, the scale of daily bao production is adjusted according to their capabilities. The quantity of handmade bao is very limited, it is up to luck whether or not one get to taste it. 

Nicknamed “the Bao uncle”, Wong Seng Kit is the second generation operator of the tricycle bao stall. His father used to cook in a Hainanese coffee shop, afterwards in 1962 he started his own business as a mobile hawker selling bao. In daytime, the entire family cooperated in making bao, then in the evening they would push two tricycle stalls onto the hill of Sungai Chua and beside the main road respectively. Later at night, they would operate in Kajang town outside the two big cinemas. Due to changes impacted by township urbanization, it became impossible for tricycles to pass through elevated highways, therefore they settled to operate at a fixed location near home.

During his youth, Uncle Wong worked in Sabah. After his marriage, he set up his own machinery factory which unfortunately went bankrupt in the global financial crisis of the 1980s. Upon returning home, he got back into the production of handmade bao, whereby he decided to follow in his father’s footsteps, with his wife willingly supporting him. Uncle Wong not only inherited his father’s skills, but also the recipes and tricycle stalls (now the third one in use), now an icon on the streets of Kajang.

For decades, Uncle Wong and family are accustomed to the lifestyle of making bao in the daytime and selling in the evening. The stall is usually open around 6PM, and the handmade bao are sold out between 45 minutes to two and a half hours. In the past two years, due to Covid-19 related restrictions, opening hours are rescheduled to 4.30PM. Technology advancement contribute to changes in business model, where customers may opt to drive through or place phone orders to their convenience.

Uncle Wong, pushing his tricycle bao stall, leads a simple and stable life. Instead of chasing after wealth, he wishes for family happiness and health. The skin of his hands are rough due to constant exposure to high heat, to which he has build up a certain level of tolerance. His passion and adherence to food quality did not evaporate over time. Take a bite of steaming hot handmade bao, sample the fresh taste of simplicity, fill the heart with endless warmth.

有你 UNI Production
Producer : Daniel Lim
Cinematographer : Amelia Lim / Evon Pang / Michael Lerk
Drone : Daniel Lim
Video Editor : Michael Lerk
Copywriter : Pua Hui Wen

COPYRIGHTS 2022 ECHINOIDEA SDN BHD

Around 7A.M., a figure could be seen riding an old motorcycle which bore a metal case, slowly heading towards the junction between Pudu Integrated Commercial Complex (ICC Pudu) and Pudu Plaza, the vehicle is then propped beside a lamppost. Uncle Chai Tsim Luk opens the metal case and starts prepping the fresh ingredients purchased daily from the market: cutting sheets of meat jerky into strips, and topping up the empty container with meat floss. The charcoal inside the portable stove is already ignited, all the necessary preparations have been made. At 8A.M., Uncle Chai starts selling charcoal-grilled meat jerky and floss buns, till noon or sold out. 

Meat jerky and floss bun was a creative approach by meat jerky stores to promote consumption of meat jerky besides being a festive food during Chinese New Year. Affordable and tasty, substantial and convenient, meat jerky and floss bun was the hype of the 1960s and 70s. Hawkers seized the business opportunity and sprung up everywhere, popularizing the meat jerky and floss bun which then became a classic breakfast fare. 

Firstly, slice the bun horizontally, spread with butter, and grill until crispy and aromatic. Uncle Chai carefully trims the burnt bits away, and spreads more butter before adding fillings. He piles up the meat floss and a few cucumber slices, add a strip of jerky, and then squeeze some chilli sauce or ketchup based on customer preference. 

Uncle Chai hailed from Sentul, a born-and-bred KL-ite. During his youth, he worked as a movie projectionist, a deliveryman and various other jobs. In his hectic lifestyle, he fell in love with the common and affordable meat jerky and floss bun. He happened to make an acquaintance with a hawker whom he frequented, and started selling meat jerky and floss buns in the morning, after he finished his night shift at the cinema. When the cinema ceased operations, he became an itinerant hawker, with flexible work hours and locations. He works if the weather permits, and rests when it rains. 

The eye-catching yellow signboard is handwritten by Uncle Chai himself, who acquired a bold calligraphy style from decades of writing movie flyers at the cinema. Since the British colonization era, Malaysians have started to adopt English names. Uncle Chai took a liking to the name ‘Winson’, transliterating it into ‘everlasting victory’ in Chinese, also containing good hopes for his enterprise. In his younger days, he went around crowded places, such as housing areas in Cheras, Bukit Bintang, and Chow Kit road. As he grew frailer with age, he chose to set up a stall in a fixed spot at Imbi wet market, now relocated to ICC Pudu. 

Uncle Chai believes that good grooming is courtesy to others, therefore he always keeps up a neat and clean appearance. Sporting a short-sleeved shirt, trousers, and black leather shoes, he appears to be full of spirit despite being over 80 years old. Uncle Chai thoroughly enjoys his job, as working hours are short, and no abusive scolding by superiors involved. Over the past 40 years, most of his fellow hawkers either changed jobs or switched to using gas stoves, yet he sticks to using a cumbersome charcoal stove to maintain the authentic flavour. Even though ingredient costs continue to hike, he only implemented slight price increases. Now that fellow hawkers are selling at RM4 to RM5 per piece, Uncle Chai sells at RM3.30, the portions remain generous. A single man, he only needs to generate sufficient income to sustain himself, without having to worry about feeding a family.

Pursuing his passion for a career, Uncle Chai retains an upbeat attitude and enjoys an ordinary life. An old motorcycle and a custom-made metal case keeps him company in making ends meet. He is satisfied with what he has, and is honest and kind, reaping a comfortable lifestyle. 

有你 UNI Production
Producer : Daniel Lim
Cinematographer : Amelia Lim / Evon Pang / Michael Lerk
Drone : Daniel Lim
Video Editor : Michael Lerk
Copywriter : Pua Hui Wen
音乐 Music : 《Nature》

COPYRIGHTS 2021 ECHINOIDEA SDN BHD

In a corner of the light and bright kitchen, red-hot charcoal burning in the cement stove turns into gray ash. A free-range duck, cleaned thoroughly, with its feathers all plucked and entails removed, is trussed and ready to be cooked. As the water in the cast iron wok boils, an hour-long hot bath awaits the duck, after which the Hainanese boiled duck is born.

Pang Yok Sin, one of the school directors of Port Dickson Chung Hua High School, is sweating profusely while cooking, busy controlling the temperature of the charcoal stove and the doneness of the food, with assistance from his wife. After soaking the duck in boiling water, rotating it at intervals while pouring boiling water over its flesh to ensure even heating and doneness, the cooked duck is removed from heat to cool before being cut up and served. The remaining soup stock is the essence of the duck, and can be used to cook fragrance duck rice, blanch vegetables, make essential condiments, or even cook zucchini soup. Uncle Pang and wife conjure up a tableful of authentic Hainanese dishes while demonstrating the virtue of thrift.

The specialty of Hainanese dishes focus on fresh ingredients and their original tastes. The four classic dishes being: WénChāng chicken, JiāJī duck, DōngShān mutton, and HéLè crab; all were named after their cities of origin. Among them, the traditional way of preparing WénChāng chicken and JiāJī duck is by boiling, to preserve the tender meat texture of poultry. During the global mass migration in the 20th century, many Hainanese forefathers settled down in Malaysia, simple Hainanese dishes such as boiled chicken and chicken rice became popular. However, authentic Hainanese boiled duck and duck rice balls are rarely found in local restaurants. Uncle Pang is only able to savour these upon visiting his eldest brother or paying respects to his ancestors in QióngHǎi city.

Boiled duck is easy to cook, the challenge lies in seeking a suitable duck. JiāJī duck, commonly known as “foreign” or mule duck, is a hybrid of muscovy and common duck, and the breed was said to be brought in from Malaysia to JiāJī town in QióngHǎi city some 300 years ago. The features of mule ducks are a stout body and shanks, with white and black feathers which are extra long at the wings and tail. Mule ducks are allowed free range for two months, and then force-fed for a month. Therefore the duck has thin skin and soft bones, its meat high in protein but low in fat, best boiled to showcase the tender texture. The Malaysian government discourages home poultry breeding due to hygiene reasons, yet the duck available in supermarkets are unpalatable, so mule ducks are hard to come by.

With great difficulty to secure a suitable duck, Uncle Pang endeavoured to retain the natural taste of the duck. Firstly, clean the duck of feathers and entrails, rub it over with salt and flour, then blanch it. Prior to boiling, the duck is stuffed with equal portions of ginger, garlic, and shallots mixed with salt. It is then trussed to ease rotating. Controlling the charcoal stove temperature at a simmer requires patience and skills, so that the duck is cooked evenly. The remaining ginger, garlic, and shallots are then stir-fried, drizzled with the rich duck stock, enhancing flavours by adding lime, vinegar, or chilli. Such is the preparation of condiments to complement the dish.

Even though it has been decades since Uncle Pang last cooked this traditional dish, the steps are deeply ingrained in his mind, particularly the charcoal stove brought back fond childhood memories of cooking together with his parents and siblings. The open kitchen doubles as a dining hall where the entire family gather happily. Zucchini is planted in the backyard, easily available to be plucked and cooked into soup whenever the family is having boiled duck, the succulent zucchini is packed with yummy duck aroma.

The simple yet delicious boiled duck and various derivative dishes reflect the strong emotional bonds in Hainanese dishes. The elder generations taste familial attachment, while the younger generations chew upon cultural heritage. Uncle Pang who is of advanced age, not only took pleasure in cooking, but also proactively promotes traditional native cuisine.

Text: Daniel Lim & Pua Hui Wen

有你 UNI Production
Producer : Mok Yii Chek
Coordinator : Daniel Lim
Cinematographer : Amelia Lim / Evon Pang
Video Editor : Amelia Lim
Production Assistant : Michael Lerk
Music : The Romantic

COPYRIGHTS 2020 ECHINOIDEA SDN BHD

Long and thin yellow noodles coiled into palm-sized flat discs on a bamboo sieve, is an authentic Hokkien dish——Khún Mī, also known as “Khún Miên” or coiled noodles. It has a springy but not sticky texture, usually best consumed alongside dishes with rich sauces, such as braised pork knuckle, sea cucumber pork stew, or bak kut teh. The way of eating may vary, some like to twist pieces off similar to eating bread, whereas others would cut into small pieces and pick up with chopsticks. Khún Mī is not greasy due to no oil used during its production, pure original noodle flavours can be savoured upon each bite.

Consuming noodles on birthdays imply longevity, therefore in Hokkien food culture, noodles are of great consequence. Noodles are also a must-have in worshipping deities and ancestors. Khún Mī stands out from the rest due to its circular shape symbolizing completeness, as well as its excellent shelf life, since it does not turn sour or spoil easily after being laid out for a few hours in the warm and humid climate of Malaysia. Moreover, dishes paired with Khún Mī bear good significance, for instance pork knuckle means improvement, sea cucumber means endless opportunities, indirectly establishing Khún Mī’s sublimity in the Hokkien society.

Elders who moved abroad in the early days are more familiar with this native dish, popular with homesick migrants. As they settled down in Malaysia, Khún Mī evolved into a common economical food. Eventually the older generation passed away, the younger generations who did not have fond attachments stopped producing the time-consuming and laborious Khún Mī, as they regarded efficiency to keep up with modern lifestyles. Khún Mī became increasingly rare, mostly sought after by Hokkiens for the Jade Emperor’s birthday celebration and Hungry Ghosts festival. Youngsters nowadays may not have heard about Khún Mī, but only yellow noodles which are almost identical.

In Kuala Pilah located in the mid-section of Negeri Sembilan, the sole remaining family-run noodles workshop lies behind the slope of the hawker centre, specializing in producing and supplying traditional Hokkien noodles including yellow noodles and Khún Mī. The both are basically the same, the only difference being Khún Mī is oil-free and has a pleasing visual. Khún Mī is toilsome to make, requiring delicate handiwork and involves more manpower. Firstly, cut out noodle strips two feet in length, then hang onto a rattan hoop and spread out gently. During the blanching process, it is important to note the temperature, as overcooking may cause breakage. The cooked noodles are submerged in cold water for al dente consistency, then one person sorts them into clusters of 4-5 strips, and another coil them up on a bamboo sieve.

With almost 40 years experience in manufacturing noodles, Uncle Lim Sze Hock, nicknamed “Noodle-seller Hock”, is the third generation successor of this family-run workshop. His grandfather set up the workshop and engaged chefs from EngChoon, China to teach the skills. Uncle Lim’s mother, octogenarian Madam Khoo Yeoh, has been involved in making noodles since she married into the family at 23 years old. Before there was pipe water supply, she had to draw water from a nearby well. During their childhood, Uncle Lim and his siblings used to sell noodles after school. He had a job in Kuala Lumpur before returning to take over the workshop in the event of his father’s sudden death.

The procedures of noodle manufacturing are not too complicated, compared to the earlier days when kneading is done by hand, the mixture rolled by a wooden pole, and the noodles shredded using knives. Now there is a semi-automatic production line, a diesel stove replaced the woodfire stove for blanching. Even so, the job is deemed less profitable, Madam Khoo discouraged her grandchildren to inherit. In the past there were four such workshops in Kuala Pilah, however they all closed down due to lack of heir. Luckily when Uncle Lim decided to retire, his youngest brother Lim Sze Hian would like to carry on the family business, Khún Mī is still available locally.

Traditional heritage food depends on geographical area and lifestyle practices. Due to globalization and the increasing pace of life, traditional food culture is phasing out. There might still be Khún Mī in Klang, Melaka, or Penang with a majority Hokkien population, however not many people understood its implication.

Text: Daniel Lim & Pua Hui Wen

有你 UNI Production
Producer : Mok Yii Chek
Coordinator : Daniel Lim
Cinematographer : Amelia Lim / Evon Pang
Video Editor : Michael Lerk
Production Assistant : Michael Lerk
Music : Ukulele In Town

COPYRIGHTS 2020 ECHINOIDEA SDN BHD

Bái Táng Gāo (Steamed rice cake), is named for its glittering white appearance, with a moist and smooth surface, and honeycomb-like air tunnels. Its historical roots can be traced from the Ming dynasty in Lunjiao sub district of Shunde city in Guangdong province, also known as Lunjiao cake, a traditional folk snack made from common ingredients. Firstly, rice is pressed into milk, added in flour and sugar, then steamed to be consumed. Steamed rice cake is popular for its velvety texture and sweet fragrance. Due to mass migration to Southeast Asia, steamed rice cake became widespread, and is sold in both morning markets and night markets across Malaysia.

In a home baking workshop at Cheras, 71-year-old Uncle Tan Ah Yew, 43-year-old Tan Lee Yong (Lennon) and family work together busily to produce various cakes for wholesale, including sponge cake, steamed buns, steamed cupcakes, the most renowned being white and brown steamed rice cakes. At 1.30A.M., Uncle Tan delivers cakes produced during the day to the Pudu wholesale market for customers to collect. He then returns home at 5A.M. to prepare ingredients together with his wife, his son takes over the fermentation process while they catch some sleep. As the fermentation completes around noon, father and son dash back and forth the custom-made long steam table, producing trays of cakes despite the lingering heat and vapour. The freshly made cakes require cooling down before slicing and packaging, only then the workday routine ends at 4P.M.

Initially a construction contractor, Uncle Tan’s company went out of business in the mid-80s due to the economic crisis. Despairing, he went to pray at a temple in Ulu Yam, and chanced to encounter an old master whose family business is producing steamed rice cakes, hence he requested to learn the trade. By luck, the old master granted an exception to teach Uncle Tan unreservedly. Steamed rice cakes seem ordinary, yet the procedures involved are complicated, a slight mistake may cause souring, hardening, or turning into a sticky mess. From a layman to mastering the skills of making steamed rice cakes, Uncle Tan devoted an entire year in learning and researching daily, to produce a soft and fluffy end product untainted by sourness. Being the fourth generation successor in the trade, he recovered from financial loss to establish a home baking workshop and paid off debts. Uncle Tan is grateful towards the old master for the favour conferred, always paying him a visit during festivals and giving him tokens of appreciation, until the old master passed away. 

Even though under enormous pressure, Uncle Tan flourished in his second career, his journey over the past few decades has been challenging. Despite slow business during the early stages of his start up, he traveled around to sell his products and expand market reach. Uncle Tan’s cakes are vegetarian-friendly, made without eggs or lard, the soft texture neither hardens nor leaks moisture even after keeping overnight. Therefore he gained reputation and connections, building a stable customer base and order quantity. Most of his customers are school canteen operators, restaurants, and hawkers. During the first day and the 15th day of the lunar month, as well as traditional festivals such as the Hungry Ghosts festival, cakes demand soar due to offering usage. The consumer group of Tan Ah Yew steamed rice cakes range far and wide, from Batu 11 Cheras, Mahkota Cheras, Sungai Long, Kajang, Sungai Chua, Jinjang, to Klang Valley. 

Uncle Tan’s workshop is firmly established, his sons will help out during their free time. His youngest son Lennon used to be a photographer, giving up his ambition due to family sustenance, taking over his father’s business full-time. Although the income from producing cakes would not make him a millionaire, it is enough to make ends meet. Lennon was worried that traditional delicacies may vanish in time, but became assured in carrying on his father’s legacy after meeting other young people in the industry. He aspires to try online marketing and delivery service, so that authentic flavours may still be enjoyed instead of dying out. 

Steamed rice cakes produced with love, wrapped in transparent plastic sheets and old newspapers, deliver traditional flavours. They also contain the Tan family’s hard work and persistent spirit. Even though he has a successor, Uncle Tan has no plans to retire soon, and is still actively involved in cake production. He is still anxious about his inexperienced son whom he deemed unable to work independently, however he praised Lennon’s patience and cherished hopes for business improvement. 

Text: Daniel Lim & Pua Hui Wen

有你 UNI Production
Producer : Mok Yii Chek
Coordinator : Daniel Lim
Cinematographer : Amelia Lim / Evon Pang
Video Editor : Evon Pang
Production Assistant : Michael Lerk
Music : The Romantic

COPYRIGHTS 2020 ECHINOIDEA SDN BHD

Banting, being the largest collective ginger plantation in Kuala Langat district, has porous black peat soil which is suitable for planting fruits and vegetables. Most villages in the district rely on agriculture as their main economic activity, about 1400 acres of land has been cultivated into ginger plantations by around 50 farmers. Among them, Jenjarom village listed ginger as one of the four local treasures. Due to soil degradation and pollution, there is less favourable farmland in Jenjarom; only a few farmers persist in planting ginger due to poor yields. 

There are two categories of ginger: young ginger, which is harvested around 5½ months; and mature ginger, which is harvested around 8-10 months. As ginger cultivation involves high risks, especially the weather, mature ginger is priced higher, though young ginger is more in demand. The prices per kilogram for mature ginger is between RM15-RM20, while RM4-RM5 for young ginger. Unlike other areas famous for mature ginger (Bentong, Raub), Banting focuses on young ginger cultivation, with high yields and market penetration up to 70% in Malaysia, as well as exports. Apart from young ginger, Banting also produces galangal and turmeric, each with their own flavour and usage. Young ginger is used in cooking chicken and fish, or shred into crispy strips. Galangal has far wider usage, to cook beef, pork, mutton, duck, making satay sauce, and even extracted to make perfume. Besides enhancing flavour, turmeric also imparts colour, mostly used in cooking rice and curry.

77-year-old Tan Ngoo is a senior ginger farmer in Banting, who enjoys starting his daily work at the farm before dawn, taking an hour’s break for lunch, then continuing to work until sunset. Uncle Tan has been helping his father farming vegetables since he was 12 years old, upon adulthood he ventured in cultivating ginger, which has a higher yield compared to other vegetables. One tonne of ginger seed pieces may yield 7-8 tonnes, in a bad crop 3-4 tonnes, which was enough to make ends meet. With decades of experience, Uncle Tan is very knowledgeable in ginger cultivation. He gradually expanded his land from 2 acres to dozens of acres, hiring workers to help in farming, and producing plenty of ginger seed pieces. There are four types of ginger originating from Indonesia, Sabah, Laos, and Vietnam. Sabahan ginger is most popular in Banting, as it is more flavourful and disease-resistant.

Weather plays an important role in ginger cultivation, too little or too much rainfall impacts ginger yields, whereas drought causes maldevelopment or withering. Crop rotation is also critical to preserve the productive capacity of the soil. After harvesting ginger, crops such as corn, bananas, and sweet potatoes are then planted in succession before another batch of ginger. The only exception is galangal which can be continually planted for 3-4 years before crop rotation. Aerial view of the Banting farms shows rectangular plots with a variety of crops. 

As the plots of Banting belong to different landowners or farmers, with limited types of crops which can be planted, the Selangor Coastal Vegetable Farmers’ Association is formed to protect their rights and interests. Whenever farmland becomes flooded, or farmers face land allocation problems, the association helps in dealing with government authorities to work out solutions. Over 200 members of the association cooperate and assist each other, exchanging information and insights in experimental agriculture projects. During harvest, they also unite to negotiate a fair price with distributors.

On the stretches of agricultural land in Banting, Uncle Tan and his four siblings, as well as his son, toil hard in their plots. Together with over 200 members of the Selangor Coastal Vegetable Farmers’ Association, who are like brothers without blood relationship, they make profit through ginger cultivation.

Text: Daniel Lim & Pua Hui Wen

有你 UNI Production
Producer : Mok Yii Chek
Coordinator : Daniel Lim
Cinematographer : Amelia Lim / Evon Pang
Drone : Daniel Lim
Video Editor : Evon Pang
Production Assistant : Michael Lerk
Music : Wedding Film from AShamaluevMusic – YouTube

COPYRIGHTS 2020 ECHINOIDEA SDN BHD