Nyonya cuisine is widely spread in the Malay Archipelago which is known as fusion of Chinese immigrant and local Malay cuisine. The cuisine has been established and developed with globalisation and movement of people in the region. Furthermore, it is identified as cultural product or image of the society which represents the identity of the people in the society. This study is to understand the establishment and development of Nyonya cuisine in line with the migration of the Peranakans in the Malay Archipelago via the exiting literatures. Data collected are from secondary sources, derived from relevant literatures, media and academic articles and authorised websites relevant to Nyonya cuisine and the Peranakans in the Malay Archipelago. The authors' observation is also used to grasp the distinction in Nyonya cuisine. As results, Nyonya cuisine is a representative result of cultural hybridisation by migration of the Peranakans into the Malay Archipelago, geographical proximity and political factors. Nyonya cuisine today is further developing along with the influx of global culture into the region which fosters rejuvenation and exchange of cuisine.

There has been a growing interest in research for halal industry as the market has seen

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Drawing substantially on epistemologies developed in the context of vulnerable populations and responding to calls for greater epistemic justice in marketing research, an intersectional framework involving positionality, partiality, reflexivity, and situated knowledges is proposed to reflect on undertaking market research with Muslim minority populations in non-Muslim majority countries. This population is often highly vulnerable due to stigmatisation, Islamophobia and processes of othering that affect Muslim consumer behaviour, practices and identity. The framework is derived from reflexive experiences of market research undertaken by the authors on and with Islamic consumers both on an individual and collective basis and from relevant literature. The framework highlights the relational nature of the research experience and the situatedness and positionality of both the researcher and researched. In the case of research with Muslim populations we also draw out the significance of religious identity, ideology and religiosity; intersectionalities, including gender; and religious and cultural power as framed by cultural and institutional practices and which affect notions of class and attitudes to the other. We propose an approach that helps overcome Muslim/non-Muslim binaries that flatten the lived notions of the Muslim experience and consumption practices and instead provide for a richer and more representative account of Muslim identity. However, this approach also heightens researcher sensitivity to the situatedness of Muslims within social norms and the implications that this has for anonymity.