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Evoking a Malaysian cuisine, the one of a plural society, implies that a common and integrative space does exist. This integrative space opposes itself to a “differentiation space” and refers to the concept of food creolisation. This central zone that may be considered as the territory of creole cuisine becomes the common space for identity formation. The creolity paradigm does not enable us to conceive the Malaysian social structure, with the exception of the Kristang community in Melaka. Malaysia does harbour pockets of creole cuisines but they remain in the periphery of the Malaysian culinary system. The successive periods of colonialism and the Japanese occupation as well as the New Economic Policy contributed to polarise ethnic identities and, by doing so, their cultures and therefore consequently their cuisines. |
