Post D: The food bloggers of Indonesia

When we think of Indonesian cuisine, dishes such as nasi goreng and gado gado come to mind, which can often be found in small canteens like Ayam Goreng 99 in the Sydney suburb of Kensington. What is not so commonly recalled is the rich and multifaceted culture that these dishes convey, from Dutch colonialism to the array of ethnic groups across Indonesia.

Food plays an integral role in daily life in Indonesia, with 41.6% of income in Indonesia going towards food as based on a 2005 study, being spent on ever-present and wide variety of offerings provided by the  traditional street food vendor or a common food court where a family shares dinner (Clements & Chen, 2006). Street food in Indonesia is a staple of daily life as vendors form part of the important informal activities in the urban areas of the country, such as in the cities of Jakarta and Yogyakarta.

More recently, the rise and dominance of social media has seen changes in the relationship with food in Indonesia. Whilst Indonesian cuisine may not be recognised globally to the Michelin stars or as commonly found on world’s best restaurant lists, the emergence of Indonesia based food bloggers on platforms such as Instagram has been swift in becoming the most popular method of instantly sharing tantalising images of indonesian cuisine.

Food bloggers such as Prawnche Ngaditowo, who is is known on Instagram as “foodventurer”, began sharing images of the meals he ate in Jakarta as a student after moving there from a small town. The extensive culinary options afforded by living in a big city was inherently exciting for Ngaditowo, who wanted to share his exploration of Indonesia’s gastronomic diversity. As Ngaditowo was not financially capable of studying overseas, exploring the diversity of Indonesian cuisine through food blogging provided an alternate method of exploration in Jakarta itself. Through social media. His audience is unhindered by geographical location, and via his own interactions with his audience he can connect on a global scale, also learning about their own perceptions of Indonesia and the influence his blog has.

 

Other bloggers such as filipusverdi, a medical student in Jakarta similarly blogs about eating Indonesian street food such as tempeh or bakpao to gado gado, which translates somewhat to “mix mix”. Gado gado is an interesting indicator around Indonesia of different ethnic and historical influences depending on the region, with gado gado betawi referencing the Betawi, who consider themselves the original inhabitants of Jakarta and are now the second largest ethnic group in the city after the Javanese. Continue reading

POST D – Glorious Tempe 

1200px-tempeh_tempe(Midori, 2006)

The UTS Lab B trip to Yogyakarta was a time of many new experiences for me. My first time in Asia. My first time in Indonesia. And my first experience of the wonderful local delicacy tempe. After this pivotal culinary experience, I decided to research the humble Indonesian staple and establish it’s history and origins.

Tempeh or tempe is a traditional soy product created through a process of fermentation and culturing which causes the soybean to congeal and set into a kind of cake. Tempe differs from tofu in that it does not originate from China, but rather from Indonesia (most likely on the island of Java). The earliest known reference to the soybean staple appears in the Serat Centhini, in 1815, but tempeh could have emerged as early as the 17th century as a byproduct of the Chinese tofu industry in Indonesia. Ong Hok Ham, a Chinese-Indonesian historian – proposes that early, primitive forms of tempeh were the product of excess soybeans from the tofu industry that grew pale fungi and were discovered to be edible (Ubud Food Festival, 2017). Some claim that tempe is in ‘an adaptation of tofu to the tropical climate of Indonesia’ (Diversity of Nature and Culture 2014). Though tofu and tempe are both whole soybean products they also differ in texture, flavor and nutritional value. Tempe has a firmer texture and an earthier flavor, and has higher dietary fiber and protein. Close second to meat and fish, soy (and by extension tempe) is one of Indonesia’s main sources of protein. Perhaps this is why it is known as ‘Javanese meat.’

sliced_tempeh_cropped(Amus, 2017)

Tempe ‘has it’s own place in the heart of every Indonesian’ and is eaten by itself or as a complementary side dish to meals that feature chicken, meat or fish (Diversity of Nature and Culture 2014). Often marinated in various different spices or herbs it’s relatively cheap but highly nutritious nature has made it an intrinsic part of the Indonesia culinary landscape. It is also popular in Japan, Europe and America.

Despite tempe’s status as an Indonesian, indigenous superfood, a dominant meal that ‘characterises  Indonesia, just as kimchi does for Korea or miso and nato does for Japan’ (Ubud Food Festival, 2017) as much as 70% of Indonesia’s soybeans are imported. Producing tempe locally is still problematic because of environmental concerns surrounding tempe production. Production requires plenty of water and energy, and these waste products are often disposed of in rivers or sewage which pollutes the environment. As an affordable and nutritious food staple, many Indonesians are pushing for strategic government investment into the development of a strong tempe production network – especially given concerns about food security with the Southeast Asia region. Ever since the 2007 Indonesia riots and protests in response to a food crisis which saw the cost of staples such as rice and soybeans spike dramatically, Indonesian policymakers have endeavored to ensure all citizens have access to healthy and affordable food (Inside Indonesia,  2013). Perhaps tempe could be the answer to these problems. As Professor Winarno notes, ‘Tempe holds a variety of developmental possibilities not only in the culinary field but also in the fields of medicine, the agricultural industry, and bioprocessing. Tempe is Indonesia’s unique treasure” (Ubud Food Festival, 2017).

Tempe and Tofu - Bali, Indonesia(Uncornered Market, 2017)

References 

Amus, B. 2017, Sliced Tempeh, Epicurina, viewed 10 February 2017, <http://blog.epicurina.com/2014/06/tempe-in-indonesia-staple-food-in-past.html&gt;.

Diversity of Nature and Culture 2014, ‘Tempe’ Traditional Food From Indonesia, viewed 13 February 2017, <http://diversityofnatureandculture.blogspot.com.au/2014/11/tempe-traditional-food-from-indonesia.html&gt;.

Inside Indonesia 2013, Feeding Indonesia, viewed 13 February 2017, <http://www.insideindonesia.org/feeding-indonesia?highlight=WyJ0ZW1wZSJd&gt;.

Midori, S. 2006, Traditional Tempeh, Wikimedia, viewed 10 February 2017, <https://upload.wikimedia.org/wikipedia/commons/thumb/9/9e/Tempeh_tempe.jpg/1200px-Tempeh_tempe.jpg&gt;.

Tasty Indonesian Food 2017, How to Make Tempe, viewed 13 February 2017, <http://tasty-indonesian-food.com/indopedia/how-to-make-tempe/&gt;.

Ubud Food Festival 2017, Indonesian Superfoods: Tempe, viewed 14 February 2017, <http://www.ubudfoodfestival.com/indonesian-superfoods-tempe/&gt;.

Uncornered Market. 2017, Tempe and Tofu, Uncornered Market, viewed 10 February 2017, <http://photos.uncorneredmarket.com/Asia/Bali/Bali-Food/i-nKGQXBV&gt;.

(POST A) Food as Design? You bet!

In Indonesia, food is considered a form of design. According to the owner of the Eco-village in Kandangan, Pat Singhi, the way in which a meal is prepared, for example the qualities of the ingredients, how those ingredients interact together and the presentation once prepared, are all considered in a designerly manner. When thinking about food and design together, what comes to most people’s mind is simply just the visual quality of it, due to Instagram, food photography and the advertising industry. Though focusing on Indonesian culture, Singhi who comes from a small rural village and is a big advocator for returning to the village lifestyle endorses the simplicity in designing a meal from what is nearby and available.

 

Not only can food be designed, but the way it’s grown can be too. Whilst in Indonesia, a group of us went to visit Bumi Langit, a farm that specialises in permaculture food. This essentially refers to crops that have been grown without the use of man-made pesticides. The way they are able to do this is through making use of already existing natural systems, which optimize the growth of crops through optimizing energy and waste cycles. Nothing goes to waste in permaculture as all chemicals in the process, food and unwanted components are utilised in some way (Doust et. al. 2016).

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Our group on a guided tour of Bumi Langit

Van der Beek (2013) raises an interesting point when they stipulate the role of food in creating a better world. Food is such an important part of our lives, not only that, it can act as a powerful social tool. For centuries, food has been a part of and even defines culture – wars have been fought over it. In many ways, food has purpose beyond filling you up, it nourishes, delights, brings experiences of different tastes and moods, it can elevate you or even bring you down based on sensorial associations. This is where we can start to think creatively about food that is cleverly purpose driven, and the technology behind creating them.

 

In thinking about how food can be design and designed, 3D printing technology has been one avenue explored by product designers that is slowly changing how we source, produce and eat. The Edible Growth 3D printer enables the user to grow what they consume by printing spores, seeds and a pastry layer to create bite-sized food with adequate nutritional value. The design behind this technology addresses food wastage and the environmental impact behind today’s food systems by putting these responsibilities into the hands of the consumer. Food systems could potentially move this way in the future with companies like Nestle showing an interest in making the technology available to consumers (Thimmesch 2014).

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3D printed morsel, rich in essential nutrients to provide exactly what the body requires

In opening up the discussion to what aspects of food systems are considered design, you are unlocking real potential to change and cater things for consumers. From redesigning complex food production systems to simply altering the way one prepares food for their dinner, all steps in the process can be enhanced when thought about critically with our environment and health in mind.

 

 

REFERENCES

Doust, G., Gaudry, T., Lam, K., & Meland-Proctor, J. interview with Farmer Salas, February 18, 2016, transcript, Bumi Lamgit, Yogyakarta.

Thimmesch, D. (2014). 3D Printed Mini-Pastries Called ‘Edible Growth’ Created by Dutch Industrial Design Student. [online] 3DPrint.com. Available at: https://3dprint.com/17305/edible-growth-3d-print/ [Accessed 10 Apr. 2016].

Van der Beek, S. (2013). What Design Can Do: The food system, hungry for design [Event Report #2] – TEDxAmsterdam. [online] TEDxAmsterdam. Available at: http://tedx.amsterdam/2013/06/what-design-can-do-the-food-system-hungry-for-design-event-report-2/ [Accessed 10 Apr. 2016].

 

 

 

 

 

(POST B) Milkwood is providing real skills for down to earth living

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Students working on a market gardening course. Photo: Milkwood’s Instagram

Milkwood is a small, independent environmental design collective based in NSW. Run by Nick Ritar and his partner Kristen Bradley, they hold year round short courses, seminars and workshops on permaculture design and organic sustainable living. Nick and Kristen run an interdisciplinary collective; drawing on the expertise of local designers, artists, farmers, beekeepers, fermenters, market gardeners and teachers to share their knowledge and promote the principles of permaculture. Milkwood’s philosophy is about working with the natural environment rather than going against it.

Permaculture was brought to life in 1978 by Australian’s Bill Mollison and David Holmgren. Permaculture is about design. It integrates structures, plants and animals with the needs of humans (Warm Earth 2011.) Holmgren shares that permaculture is about creating designed landscapes that respect and mimic the eb and flow of nature, providing an abundant source of food and energy for self-sustainable living. The fundamental ethics of permaculture are earth care, people care and surplus share. These principles involve conservation and restoration of biodiversity, making sure basic human needs are met and sharing of time, knowledge and resources (Warm Earth 2011).

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Kristen at home in Kiama working in her garden. Photo: Emma Bowen
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Nick cultivating mushrooms in his spare time. Photo: Daniel Shipp

With a large focus on farming and food, permaculture is now being looked at as a solution to sustainable food production. What we overlook is that the “commodified food” which we consume, more often than not links back to unsustainable practices and organisations. As a collective Milkwood believes that knowledge is power; informed people can make conscious choices about what they put their money into. Currently the global mass consumption and production of food is becoming increasingly detrimental to the natural environment. There’s pollution, destruction of ecosystems, excessive wastage, use of damaging chemicals and pesticides, unjust animal living conditions and the list goes on. With a rapidly growing global population of consumers all demanding more we are quickly running ourselves into the ground. Nick articulates in his philosophy that there is “no disconnection between us and the natural systems we utilize and engage with. It’s the pretend separation from nature that allows us to get away with all kinds of horrific things”. The key towards moving to a self-sustainable way of living is swapping convenience culture for conscious ethical thinking.

Nick says “Permaculture is a design framework to enable whole systems thinking”. It is a mixture of scientific and design methodology and planning (a deep understanding of contexts) with simple and function physical manifestations. With this in mind Milkwood’s diverse education program covers topics such as: organic gardening, fermenting, beekeeping, mushroom cultivation, natural fabric dying, Small space farming and orcharding, natural building and permaculture design certificates.­ Their courses are run in their collaborative space at 107 Projects in Redfern as well as on agricultural land in the rural regions surrounding Sydney. The skills people learn can be taken home with them and applied to their own communities and living spaces no matter the size and location.

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A student’s plan for creating a communal permaculture garden as part of a short course. Photo: Milkwood’s Instagram

Nick and Kristen are thrilled that their permaculture experiment which started nine years ago on a farm in Mudgee, has now manifested into something holistic which they can pass on to others. “We can create beautiful, resilient, inter-sufficient communities where life is good, and the future is bright. Education is a huge part of that, and that’s what we’re personally involved in.”

Website: www.milkwood.net

Instagram: milkwood_permaculture

Reference List:

 Bowen, E. 2015, Interview: Milkwood, The Slowpoke, viewed April 8 2016, < https://web.archive.org/web/20160220091938/http://theslowpoke.com/interview-milkwood/ >.

Milkwood, 2016, Milkwood, viewed 8 April 2016, < https://www.milkwood.net >.

Reid, G. 2014, The Dirt: Nick Ritar, The Plant Hunter, viewed 8 April 2016, < http://theplanthunter.com.au/people/dirt-nick-ritar/ >.

Warm Earth, 2011, What is permaculture?, Warm Earth, No. 99. Pp 42-43.

*All images have been credited and linked to their original source*