Rejang Land

Rejang Lebong Regency

Rejang Lebong regency in Bengkulu. Located on the slopes of the Bukit Barisan mountains, this is an area rich in recreation spots. There are hot water springs at Suban, 7 km from Curup,. Kepala Curup waterfall is 31 km from town.and this place is part of rejang land, find more about rejang people in rejang lebong CLICK HERE

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Rejang Land

Kepahiang Regency

In the regency of Kepahiang there are land with beautiful views: Kabawetan ,Area Garden Tea, Countryside of Wisata, Black Hill Waterfall, Hot Water area of Black Hill.much more about rejang tribe on Kepahiang CLICK HERE

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Rejang Land

Lebong Regency

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Nort Bengkulu Regency

Posted by Author On Month - Day - Year

POST-SUMMARY-HERE

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Rejang Land

Middle Bengkulu Regency

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One of four clan from Rejang Tribe is Bermani, and the sub tribe is Bermani Ulu and Bermani Ilir, there are divided by area population. The Clan Bermani occupies most of Kepahiang Regency recently.

This is the very important memoriam photo for Rejang Tribe History. This photo is The Last Prince of Clan Bermani of Rejang Tribe Sumatra, Prince Abdul Latif and his father Prince Abu Nawas.
Prince abdul Latief (1898)
Died at Februari 23th 1940
Location: Keban Agung Bermani Ilir

Prince Abu Nawas
Location: Keban Agung Bermani Ilir


With special respecfull and dedicate to my friend Mrz. Sri Rosi Nurhayati from Kepahiang Regency, that one of prince Abdul Latif descendant to send me this photo for sharing to every body who interesting with Rejang Tribe History.
source :rejang-lebong.blogspot.com
read more “History :The Last Prince of Clan Bermani , Rejang Tribe in Sumatra Island”
Stabik magea lenget do nejunjung,
stabik magea bumai do tenipok,
stabik magea mulo jijai
stabik magea pengetuwai sadei.


Detaun bik ayun,
debulen bik sipen,
demingau bik lalau,
debilai bik cigai,
dejam bik pejem.


Baso keme dapet kabar magea bito nembin malim pedito.
Baso bilai yo bilai baik bulen betuweak
Rajo bakea sapei moi sadei keme,
pesen dik nembin malim pedito nano,
neak bilai yo rupone saut ne sapei,
kenabul tuhan Rajo sapei niyen neak Kutai keme.


Ngen sapei ne kumu rajo
dio keme temimo ngen adat ca’o pesako deno,
dio a keme made iben pena’ok
akuak madeak, iben penawei akuak mbilang.


Iben ade depicik nik,
pinang ade depiok alus,
iben depicik nik bi teletok,
pinang depiok alus bik sapei,


keme lok minget kune magea eleng-eleng,
minget kune magea semar-mar,
minget magea adat deno,
minget kune magea adat ca’o dute.


Ite mok salang ngen saling,
salang tun kundei dumai belek moi talang,
tun kundei talang belek moi sadei,
dapet ta’ok magea tawea.


Madeak igai kumu Rajo keme,
senajak senajai teko moi kutai keme.
Dio ade iben pena’ok ngen penawea,
tulung kulo kumu temimo iben keme,


salang gik kumu Rajo teko kundei ku’uak,
teko temlek keme anok kutai sadei yo,
memang kumu teko kundei ku’uak,
bi tesu’uk tebo duwai telau,
bi telake’ak tang a’ai lemo tujuak,
bi telakeak kulo gais pigai kutai keme,
bi sapei ba kumu neak kutai keme,
bi sapei beak nyoa pinang
dio ba kumu dapet ta’ok tawea ngen tawe’a.


Dio ade celako ne pemaneu kumu teko moi kutai keme,
temau kumu kutai sunyai,
latet se’ut,
temau kumu umeak pelupuak bele’et tiang se’ik,
temau kumu umeak jelebeng bejejer dawen,
anok kutai dik calak ne bik alau semendo,
tinggea keme dik dudat ne temungau sadei.


Amen pengasai keme,
kumu rajo moi kutai keme,
asai tuweak bumai senu’ung buluak gading,
asai tuwaek lenget tenabor uleak bitang,
asai tekecep tebau talang,
asai tekenem biyoa imbo,
asai ne sengok betemau magea kumu Rajo,
Rajo calak menghukum adea.


Dio ba do dapet uku semapei,
mino maaf amen ta’ok tawea keme sisip,
minoi maaf kulo amen pengena keme saleak,
keme ma’ep kumu dapet belek moi bugai keme,

salam mualaikum warahmatulah hiwabarakatuh…..


Note :
Sambey in bahasa known as Sarembeak. This is one of oral rejangese literate. This is lebong version dialect. Many version with same meaning and purpose. This sambey use as opening word to greet guests of honour in oral rejangese literate.


Credit :

Rearrange by Mr. Erwin Basrin (Tun Topos)
Retype by Admin (Tun Jang)rejang-lebong.blogspot.com
Image : http://orugallu.net/vinDu/images/pan1.JPG

Rejang literate : Lebong`s version

read more “Literature : Ucep munjuk iben ngen Tamu Agung”
This is Sumatra Island map. Taken from book Nederlandsch Oost-en West-indie page 277-288. In this map will show you where Rejang land located. Rejang Country mention as Redjangsch, and the Passumah Country mention as Midden Maleisch (Pasema`sch) Even Rejang Land not famous in Indonesia for now, I try introduce again abaut this land especially a few country in south west sumatra region (Rejang country and passumah country history), because the history in closed to disappear if nobody try to recovery.
[sumatra.jpg]
Credit : Book Nederlandsch Oost-en West-indie page 277-288 thank to : tun jang
read more “Document : Rejang land and Besemah Land at Map Sumatra Island (Based on book Nederlandsch Oost-en West-indie)”
I hope this article can make sure you how the rejangese home look like. The article taken from old book with tittle "Midden sumatra III" published at year 1881. Let`s learn together :)
[rumah+topos+tropen+edit.jpg] Rumah Rejang dari buku Midden Sumatra III (Repro by admin)
[rejang+etnique+house.jpg] [denah+rumah+tapus+besar.jpg]
Figure 1 :Bangunan rumah sangat bagus di temukan di desa Topos, Kabupaten Lebong. Di buat dari papan kayu Surian, dengan tiang tiang kokoh dari kayu Balam. Atapnya (h p s d) di buat dari bambu yang disusun ganda (posisi longitudinal) yang di ayam (disusun) sedemikian rupa. L adalah jendelah bagian dari rumah ini. Figure 2 :Lantai datar atau rata, di sanggah oleh tiang tiang. a b c d adalah proyeksi dari atap rumah. e f g h adalah lantai rumah yang terbuat dari bambu yang terpisah (dibelah), pada beberapa bagian malah terbuat dari kayu gelondongan ukuran setengah kaki dengan kualitas yang sangat baik. g h i j, lantai yang lebar dan ketebalan kurang dari ketebalan lantai i j f e seperti yang terlihat di gambar. k l m n g o, adalah salah satu koridor dari bambu (beranda kecil), T adalah jalan akses menuju rumah berupa tangga. m n h p adalah gagian yang di buat untuk lemari yang di buat dari bambu, p q r s adalah lemari dari bambu tanpa pintu (rak). m n u t adalah bagian yang terpisah yang pada bagian dasarnya terpuat dari batang kayu, pada bagian atasnya dari bambu sehingga rumah terdiri dari dua kamar (ruangan) besar, w u v juga demikian yang menjadi dua kamar terpisah. Figure 3 :Denah lantai sebuah rumah di soekoe kayo - Lebong. rumah terbuat dari papan dimana B dibuat menggnakan bambu yg di buat dari luar dengan sisi dalamnya terbuka menghadap ke dalam rumah. K merupakan kandang ayam dimana untuk membuka kandang tersebut melallui ruang G. a b terbuat dari bambu yg mana menjadi pembatas antar ruangan sehingga rumah terbagi menjadi 2 bagian. L jendela S tungku perapian.
Rumah Rejang di muara aman 1941 by KITLV (detailnya lihat di sini Link)
[rumah+topos+tropen.jpg]
Sketsa Rumah Rejang dari buku Midden-Sumatra III (Trophen Museum netherland arsip)
Rumah adat di samping rumah dinas salah satu bupati, rumah rejang kah? (Bagaimana menurut rekan rekan, rumah adat rejang apa bukan?)
Source : KITLV Trophen Museum Netherland Midden Sumatra III (Book) 1881 Ethnographische Atlas, van Midden-Sumatra met Verklarended Tekst by A. L Van Hasselt 1881
Credit : Translate and edit by Tunjang and Leicneicagra
read more “Architecture:The Origin Architecture of Rejang House”
Final Report on the Project Ayurveda & its Impact on Indian & Southeast Asian Societies
Dr. Rita Chattopadhyay Professor, Department of Sanskrit, Jadavpur University, Kolkata, India
For the medical practices of the ‘Rejang’ community who live in the highlands of South-West Sumatra, I have solely depended upon the findings of Prof Mervyn. A. Jaspan who was the Professor of South-East-Asian Sociology and Director of the centre for South-East Asian studies, at the University of Hull, England. From 1961 to 1963, Prof Jaspan conducted field research among the Rejang community, and for approximately a year of this time he chose to be apprenticed to Man Aher, a man in his seventies who was regarded as the greatest Rejang folk doctor, historian, and ‘bard’.
According to Prof Jaspan “the phenomenon of the versatile doctor who was also an accomplished natural historian or man of letters was common in Europe until the nineteenth century” and interestingly enough, in India also, the noted Ayurvedic practitioners used to be called ‘kaviraja’ which literally mean ‘the king of the poets’ i.e. man of letters. Now we would like to point out some aspects of the medical practices of the Rejang community and would try to compare it with Ayurvedic practices.Lebong which is heartland of the Rejang is usually described not in the terms of its area, population or government but in a succinct quatrain of ten Rejang words as follows:
  • Tanea ubeut, - A land of medicine;
  • Tanea guau; - A land of learning;
  • Tanea ubeut kaeun - Of medicine that brings recovery
  • Tanea guau patjo’ - Of learning that brings insight.
Among the Rejang of Sumatra islands and in Southeast Asia in general, traditional theories of pathology relates to four main categories:
  • (a) the action of natural elements, particularly water and wind;
  • (b) deistic or ancestral retribution;
  • (c) sorcery and witchcraft; and
  • (d) poisoning.
These ideas are considered when the folk doctor in Southeast Asia examines a patient and almost always constitute a core part of both the patient’s own account or explanation of his illness and the doctor’s case history, diagnosis, and therapeutic program. In many a cases the Rejang doctor is left with metaphysical interpretations, such as retribution for evil, in the sense of antisocial actions or thoughts, serious breaches of custom, or the neglect of ancestors, kinsmen or living dependents who are in need. The folk doctor particularly stresses the therapeutic success of medicine in two fields that lie outside surgical technology
  • 1. Metabolic ailments and
  • 2. Mental illness.
With regard to internal medicine, the Rejang doctor seems to have empirically derived the knowledge of the therapeutic properties of forest plants and their prescriptive effect when administered for indigestion, diarrhea, constipation and dialysis. Now we would like to say a few words regarding the occupational professionalization, medical examination, diagnosis or treatment by a Rejang doctor. Rejang doctor is, in no case a full-time professional worker who depends for his livelihood on his medical practice. The Rejang don’t have the habit of seeing a doctor at regular intervals for a periodic checkup. A doctor becomes aware of a case when he is summoned by the patient’s kinsmen.[Notice AS states - A doctor, who comes to see the patient even when he is not summoned, is never honored (svayamagatah - AS/I).] The doctor responds to summons by going to the house of the sick person as soon as possible. On his arrival at the patient’s bed (mat-side) one or more close relatives describe to the doctor how in their view, the patient’s present illness originated and developed; the patient’s relatives sometimes venture their own diagnosis and suggestions for treatment; the Rejang doctor listens to all this with patience and empathy. This absence of professionalization, quite unthinkable in modern society, applies also to other areas of Rejang life. [Again, CS states - A good physician should not offer his services motivated by commercial considerations, he should do so out of his inherent, unadulterated lone for humanity.] The conspiracy of professionalism, so widespread in modern society, is largely absent in the behavior and ethic of Rejang doctors; Rejang doctor sees body and mind indivisibly linked; Rejang doctor believes that the conscious understanding and efforts of patient, patient’s relatives, and friends are vital factors in a therapeutic process; this process furthermore includes the doctor’s own active and devoted concern for the patient; Jaspan has mentioned how greatly this caring attention on a cancer patient brought about relief or a cure, even without chemotherapeutic or surgical intervention. Such attention may be compared with the special care given to the fortunate few who are admitted in highly expensive and sophisticated private nursing homes in big cities of India where nursing is more intimate and often more attentive. All this certainly assists treatment and recovery. But in Rajang country, this is the right and privilege of all. We can’t but cite Caraka, who says-
“A good doctor should be as caring to his patient, as he is to his son.” (bhisagapyaturan.... etc, - Carakasamhita-VI/1) . “A doctor should be friendly to all” (maitri- karunya ... bid I/9).
Also, a good doctor should be kind enough to the diseased, attentive to the curable and also attentive to him who is already cured. I cannot conclude with certainty whether there was any direct impact of Indian Ayurvedic medicine on Rejang doctor but this much I can say with conviction that all the requisites for a great doctor prescribed by Caraka, as listed below, can be found in the Rejang doctor.
(1) Srute paryavadatatvam... etc. A good doctor should possess sound knowledge, efficiency experience and basic integrity as well. (2) A physician should not offer his services motivated by commercial considerations, but should do so out of his inherent, unadulterated love for humanity. (ibid- 6/1)
These are conspicuous in the Rejang doctor, as represented by Man Aher. Hence the saying of Caraka the greatest name in Indian Ayurveda is absolutely true to the medical practices of the Rejang people of Sumatra Island in Southeast Asia. After arriving the doctor then examines the patient by palpation. When an examination, has been completed the doctor is usually offered sweetened black coffee or tea with a handful of bananas and biscuits. After leaving the patient, the doctor seeks certain herbs. After coming back to the village in the late afternoon he shreds the roots, leaves, or barks as necessary and boils them. Thereafter he strains the liquid medicine or potion and pours it into a container made of bamboo or glass. The medicine is brought to the home of the patient, and instructions are left about dosage and about when and how often the medicine is to be taken. To a Rejang doctor the first step in any diagnosis is to determine whether the ailment or disease belongs to the ‘hot’ or ‘cold’ variety. Like Indian Ayurvedic medicine the theory underlying such contradictory classes i.e. ‘hot and cold’ contains both metaphysical and somatic elements. ‘Hot’ illness requires febrifuges such as quinine and cooling drugs whereas ‘cold’ ailments require heat and sedatory treatment. A further method of categorizing maladies is based on four principal pathogenic sources:
  • (1) wind,
  • (2) spirits
  • (3) poison and
  • (4) worms.
We come directly to the second category. This is an area where the empirical competence of Rejang medicine no longer operates, and the doctor virtually says “I have examined the patient. diagnosed such and such symptoms, and treated him accordingly, but without success. There are probably more powerful influences at work”. From this remark, the patient’s kinsmen conclude that they must now turn to either expelling some harmful spirit or poisonous substance from his body. They perform the ‘rite’ called ‘Kedurai’ wherein the ritual food- offering consists of rice, boiled in saffron, parched rice, coconut oil and a grilled leg or wing of chicken. In some cases the doctor is seen in a role of devil-exorciser. It is interesting to note that at the end of rituals of Pattini also (to be discussed later on) people, in many parts of Sri Lanka and Tamil Nadu, eat the foods consecrated to the goddess Pattini. The most important of these cooling foods are rice, cooked in milk, turmeric water and water in margosa leaves.
Link with Ayurveda
In this context, I would like to mention the causes of mental illness as they are enumerated by Caraka as Viruddha-dusta etc.(Caraka-samhita/ Cikitsasthana/IX/4). Caraka says the neglect of ancestors, kinsmen, teachers and brahmins are some of the major causes that relate to mental illness. He also says that ‘curse’ from the ancestors may be one of the causes of ‘Jvararoga’ or fever. He says tasya prakrti (CS/Ci/12).Now I would like to highlight some aspects of Indian Ayurvedic Medicine. It goes without saying that Ayurveda is more than a system of physical medicine, because its underlying ideas have permeated religion and ritual. An analysis of these meta-medical concepts must begin with the fundamental principles i.e. muladharma of Ayurveda, which include the doctrine of the five bhutas (basic elements of the universe); the tridosa (three humors); and the seven dhatus (physical components of the body). The five elements are
  • (1) ether
  • (2) wind
  • (3) water
  • (4) earth
  • (5) fire.
The said five elements are constituents of all life, and as such also make up the three humors and the seven physical components of the body. The pivot, round which Indian medical science revolves, is the conception that the body is preserved and guided by the three vital elements, viz wind (vata), bile (pitta) and mucus (kapha). The body is fit when these are in a harmonic balanced condition. Due to the imbalance of these three humors the body becomes vulnerable to the attack of diseases. Since these three are also fundamental to body-functioning they are also known as tridhatu or the basic components of the body. [But this term must not be confused with the more common use of the word dhatu for the seven components of the body.] According to the Ayurvedic medicine universal element of ‘wind’ appears in the body as a humor and is also called wind (vayu); fire appears as bile (pitta), and water as phelm (kapha or slesman). As mentioned before illness is said to be due to upsetting of the homeostatic condition of these ‘tridosas’. The point, which I would like to discuss here, is related with bhutavidya or demonology, a major division of the eight branches of Indian medical literature. Although the Universe consists of five elements (bhutas), from the point of view of rural societies of India and other countries, the most important are fire and water. Increase in fire diminishes the element of water, causing a general depletion of environmental fertility and excessive bile in the human body; this results in heaty infectious diseases e.g. chicken pox, measles, mumps, conjunctivitis, plagues and pestilences. The most notorious heaty disease was small pox - which is totally eliminated today. Thus, the interpretation of these diseases and the mode of cure became strongly associated with religion and ritual — a meta-medical interpretation of illness and its cure. If illness is caused by the anger of one of the humors, the meta-medical view postulates that the anger of a deity causes the increase in heat which stimulates the humor.
However, with regard to mental illness, the Rejang believe that mental health or ill health is a function of an individual’s reciprocal acceptance by kin, neighbors and the village community generally. The Rejang doctor uses his knowledge of herbal drugs for relieving his patients of anxiety states and hypertension.
Source :
  • http://kewalyamyayurveda.com/Images/spices-ayurvedic-01.jpg
  • http://www.ayurveda-berkeley.com/ayurvedic_medicine_what_is_it.htm
  • http://ayurvedicwellness.com/wp-content/photos/ayurveda/main-ayurvedic.jpg
  • http://en.wikipedia.org/wiki/Ayurveda
  • www.postf.org/upload/200931714314981_1.pdf
thank to : tunjang Rejang-lebong.blogspot.com
read more “Info : Herbal Therapy of Rejang Folk Doctor compare it with Ayurvedic practices”
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Iben ade delamea Gamia ade decaik Pinang ade desisit Rokok ade depun
Iben nyo iben pena’ok magea suko panggea Salang tun dumai belek moi talang Salang tun talang belek moi sadei Dapet kune ta’ok dengen tawea Salang magea mendeak simeak
Arok suko pado ngalo Arok magea mendeak simeak Agang magea suko panggea
Asai tekecep tebau nak talang Asai tekenem bioa nak imbo Asai mendaki mungeak medatea
Note :
Sambey in bahasa known as Sarembeak. This is one of oral rejangese literate. This is lebong version dialect. Many version with same meaning and purpose. This sambey use as opening word to greet guests of honour in oral rejangese literate.
Credit :
Written by Anton Topos (Recomended from Mr. Erwin Basrin and Almh. Bpk. Sahariman) Face Book Kutai Topos Jurukalang Retype by Admin Image : http://orugallu.net/vinDu/images/pan1.JPG

source : rejang-lebong.blogspot
read more “Literature : Sambey Penyambut Tamu”
Semulen Keme

This short etnique rejangese song dedicate to Beautifull Rejangese Ladies Origin.




alep
alep nien semulen keme
alep budei ngen baso ne
uku indeu

alep
nien semulen sadie keme
alep budei ngen baso ne
uku tepiket

oi indok
tulung indok
oi bapak
tulung bapak

oi indok
tulung indok
oi bapak
tulung bapak

uku tepiket

How Beautifull our Rejangese Lady

So pretty
How beautifull rejangese lady
Have good behaviour and kindly mind
I miss her so much

So pretty
Rejangese Lady in village
Have good behaviour and kindly mind
I am fall in love with her

Oh mama
Help me mama
Oh daddy
Help me daddy

I am fall in love with her

Credit :
File song send by Andy Armanda (Four FM)
Photo collection by Leicneagra Leic
File edit by admin:
Reduction from 2.08 MB into 588 KB
Reduction noise voice and cassette
Reduction tempo from 100% to 90%
Equalizer into 1960`s
File byte into 32 byte
read more “Traditional Song : Semulen Keme ( Our Ledies )”
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Anok sangei is a term in the Rejang language to mention the men and women who will dance traditional dance.they should be still virgin teenagers .and this is a anok sangei in welcome dance perpomance.


read more “Culture : The Beautiful Girls of Anok Sangei”

This is the traditional equipment was made from brass,This tool ever used in the past by Rejang people , this equipments used in traditional activities and daily activities.

Credit : 129 th anniversary of curup town from BMA Kab. Rejang Lebong.
read more “Traditional Equipments : Traditional Equipment made from brass”
This is the old rejangese cover food,these tools are rare used in dailies except for traditional activities,and this equipment very unique because have variaty colour and ornament Credit : 129 th anniversary of curup town from BMA Kab. Rejang Lebong.
read more “Traditional equipment : The old Traditional Rejangese Cover Food”

This is betel nut made from brass.and i think this is not origin from rejang people,but this tool ever used by rejang people in the past Credit : 129 th anniversary of curup town from BMA Kab. Rejang Lebong

read more “Traditional Equipments : The betel nut made from brass”
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