Rabeg: A Traditional Culinary Heritage of Banten from the Perspectives of History, Culture, and Local Identity

Rabeg is one of the traditional culinary dishes originating from Banten Province that holds strong historical, cultural, and symbolic value in the daily life of the local community. This dish is made primarily from goat meat cooked with a variety of Indonesian spices and sweet soy sauce, resulting in a savory, sweet, and richly aromatic flavor. More than merely a food item, rabeg occupies an important position within the social and cultural system of Banten society. Lubis (2014) explains that traditional foods function not only to fulfill biological needs but also serve as media for expressing identity, symbols of social status, and means of strengthening social relations within a community.

Within the context of local culture, rabeg is frequently served at religious celebrations, traditional ceremonies, and honorary banquets for distinguished guests. Its presence at such sacred and formal occasions indicates that rabeg carries symbolic meanings that transcend everyday consumption. The dish represents values of respect, togetherness, and gratitude that are deeply upheld in Bantenese culture.

Geographically and historically, Banten is a coastal region that has developed as an important international port in Southeast Asia since the sixteenth century. Guillot (2008) notes that the Banten Sultanate became a bustling center of trade and maintained close relations with Arab, Indian, Persian, and other Asian merchants. The intensity of cross-cultural interactions significantly influenced various aspects of local life, including belief systems, language, arts, and culinary traditions. In this context, rabeg can be understood as a product of cultural acculturation that records the historical traces of trade networks and the spread of Islam along the western coast of Java.

Thus, any discussion of rabeg cannot be separated from the historical, cultural, and social dynamics of Banten society. This culinary tradition constitutes a living cultural heritage passed down through generations and serves as a symbol of local identity that has endured to the present day.
The Historical Origins of Rabeg in Banten

The origins of rabeg are closely linked to the development of the Banten Sultanate during the reign of Sultan Maulana Hasanuddin in the sixteenth century. In studies of Islamic history in the Indonesian archipelago, Ambary (1998) explains that maritime trade routes functioned not only as channels for the exchange of goods but also as pathways for the dissemination of culture, religion, and traditions, including culinary practices. Arab merchants who docked at the Port of Banten introduced various dietary habits, particularly goat meat dishes cooked with strong spices.

The name “rabeg” is believed to have originated from Rabigh, a port city on the Red Sea coast that served as an important stopover for Muslim pilgrims and traders. Rickman (2011) notes that Rabigh played a strategic role in Islamic maritime networks, making it unsurprising that cultural influences from the region spread to Southeast Asia. In this sense, rabeg may be viewed as a local adaptation of Middle Eastern goat-based cuisine, modified according to local tastes and available ingredients.

In Bantenese oral tradition, rabeg is known as a royal dish served to honor distinguished guests, religious scholars, and important figures of the kingdom. From the royal court, the dish gradually spread to the broader community through religious festivities and traditional ceremonies. Suryani (2016) explains that the diffusion of royal cuisine into popular society reflects a process of cultural transformation, in which elite symbols of the court became embedded within the collective identity of the people.

The dissemination of rabeg across social strata also demonstrates the role of cuisine as a medium of social integration. From a royal delicacy, rabeg evolved into a communal dish that reinforces solidarity and a sense of togetherness within Banten society.
Cultural Values and the Philosophy of Rabeg

Rabeg embodies cultural values that reflect the character and worldview of the Bantenese people. In food anthropology, meat consumption is often associated with symbols of prosperity, respect, and social status. Koentjaraningrat (2009) states that in traditional Indonesian societies, meat-based dishes are typically served during significant events as expressions of gratitude and respect toward guests.

This notion is reflected in the tradition of rabeg, which is rarely consumed as a daily meal but is instead reserved for major occasions such as Islamic holidays, family celebrations, and religious gatherings. Serving rabeg in such contexts demonstrates that food functions as a symbol of harmonious social relations and as a means of strengthening interpersonal bonds within the community.

Furthermore, the lengthy cooking process required to prepare rabeg reflects values of patience, perseverance, and respect for process. Winarno (2014) explains that in traditional Indonesian culinary practices, prolonged cooking times are often associated with efforts to achieve a balance of flavors and to honor both the ingredients and the guests who will consume the dish. Thus, rabeg conveys not only sensory pleasure but also ethical and moral values.

The collective preparation of rabeg during large communal events further reinforces the spirit of mutual cooperation (gotong royong). This activity becomes a space for social interaction where cultural values are informally transmitted from older generations to younger ones.
Ingredients Used in Making Rabeg

The primary ingredient in rabeg is goat meat. Typically, young goat meat is preferred to achieve a tender texture and a less pungent aroma. In addition to meat, offal such as liver, lungs, or tripe is often included to enrich the flavor profile. Suryani (2016) notes that the use of offal reflects the principle of comprehensive utilization of food resources within local culinary traditions.

The spices used in rabeg include shallots, garlic, ginger, galangal, lemongrass, coriander, cumin, cinnamon, cloves, cardamom, nutmeg, palm sugar, salt, and sweet soy sauce. This combination reflects the biodiversity of the Indonesian archipelago, which has long been a major center of the global spice trade. Reid (2011) emphasizes that spices were not merely culinary ingredients but also played a crucial role in the economic and cultural history of Southeast Asia.

The use of sweet soy sauce highlights a process of local adaptation to foreign influences. Soy sauce, which developed in Java through interactions with Chinese culture, became a distinctive element that differentiates rabeg from Middle Eastern dishes.
The Process of Making Rabeg

The preparation of rabeg begins with cleaning and cutting the goat meat. The meat is then briefly boiled to reduce its characteristic odor, and the first boiling water is usually discarded. Winarno (2014) explains that this technique is commonly used in traditional goat meat processing to achieve a cleaner taste.

Next, the ground spices are sautéed until fragrant along with aromatic ingredients such as lemongrass and galangal. The goat meat is then added and stirred until evenly coated with the spices. Water is added as needed, and the dish is cooked over low heat for one to two hours until the meat becomes tender and the broth thickens. In the final stage, sweet soy sauce and palm sugar are added to create the characteristic sweet-savory flavor and dark brown color of rabeg (Suryani, 2016).

This slow-cooking technique allows the spices to fully penetrate the meat, producing a rich and complex flavor. The process reflects a traditional culinary philosophy that prioritizes quality and depth of taste over speed of preparation.

 
Rabeg in the Context of Modern Society
Amid modernization and globalization, rabeg continues to endure as an iconic culinary symbol of Banten. The dish is not only prepared in households but is also featured in traditional restaurants, culinary festivals, and regional tourism promotions. Lubis (2014) emphasizes that preserving traditional cuisine is an essential part of maintaining local cultural identity in the face of rapid social change.

Rabeg also serves as a medium for cultural education for younger generations. Through culinary traditions, historical values, social meanings, and local wisdom can be introduced in a contextual and accessible manner. Consequently, rabeg persists not only as a food but also as a living, dynamic symbol of cultural identity that continues to adapt to changing times.

Image: https://www.djkn.kemenkeu.go.id/kanwil-banten/baca-artikel/15479/Mengenal-Banten-lewat-Semangkuk-Rabeg.html

References
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Koentjaraningrat. 2009. Pengantar ilmu antropologi. Jakarta: Rineka Cipta.
Lubis, N. H. 2014. Banten dalam pergumulan sejarah. Serang: Dinas Kebudayaan Provinsi Banten.
Reid, A. 2011. Asia Tenggara dalam kurun niaga 1450–1680. Jakarta: Obor.
Rickman, J. 2011. Maritime routes of the Red Sea. London: Routledge.
Suryani. 2016. Kuliner tradisional sebagai identitas budaya Banten. Jurnal Sejarah dan Budaya, 10(2), 140–150.
Winarno, F. G. 2014. Kuliner tradisional Indonesia. Jakarta: Gramedia.