Document : Rejang land and Besemah Land at Map Sumatra Island (Based on book Nederlandsch Oost-en West-indie)

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.

Credit : Book Nederlandsch Oost-en West-indie page 277-288 thank to : tun jang

Architecture:The Origin Architecture of Rejang House

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 Rejang dari buku Midden Sumatra III (Repro by admin)

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)

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

Info : Herbal Therapy of Rejang Folk Doctor compare it with Ayurvedic practices

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

Literature : Sambey Penyambut Tamu

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

Traditional Song : Semulen Keme ( Our Ledies )

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

Culture : The Beautiful Girls of Anok Sangei

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.

Traditional Equipments : Traditional Equipment made from brass

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.

Traditional equipment : The old Traditional Rejangese Cover Food

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.

Traditional Equipments : The betel nut made from brass

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

Architecture : Situs Rumah Pasirah Ali Aras, Keban Agung, Kepahiang

Rumah Pasirah Ali Maras

Situs ini terletak di Desa Kebanagung, Kecamatan Bermani Ilir. Tinggalan yang ada di desa ini berupa rumah berarsitektur tradisional milik Pasirah Ali Aras dan Pangeran Abdul Latif. Di samping rumah, di samping atau di bagian belakang rumah-rumah tersebut juga terdapat kompleks pemakaman keluarga yang pernah menghuni kedua rumah dimaksud.

Credit photo Balai Arkeologi Palembang 2009
http://rejang-lebong.blogspot.com/2009/04/situs-rumah-pasirah-ali-aras-keban.html

Traditional Song : Taneak Bediwo

Singer by Inge Metasya,
Theme : Rejangese song for admire how beautifull nature at Kepahiang Region of Rejang Land

Kepahiang Alami, the giant billboard at Jupei Hill

alang ke bahes ne ho taneak jang
negrei alep awei bidadarei
alami taneak ne, sehasen rakyat ne
dio ba taneak bediwo

oi kuat ku nak ratau
cubo kemleak taneak jang berubah
ine udi coa bangga,ngen negrei alami
asli laksana mas ngen itan

maroba oi kuat, ite yo besamo
jemago bersih ne, taneak te cito
amen iso ite, api ba igei
jemago bahes ne negrei te

besatu sepakat,sehasen ba ite
jemunjung adat istiadat ite
ajakan atei, utuk slalu jayo
kepahiang taneak bediwo

Source: rejang-lebong.blogspot.com

Traditional Song : Bedhan

Rejang Folk Song with Kepahiang Dialect Style
Singer by Indium Alifiah

Bedhan. . . .
Bedhan bedhan ba ko ujen
Kunyeu matei bilei malau kabut belapis

Besinar. . . .
Besinar ba ko matei bilei
Nalau ba mendung dek ade nak atei yo

Amen eba ke bae atei yo Tuhan
Nak lem madapi penemeu idup
Sepet ke uku utuk melaka igei
Dalem madapi cobaan yo

Berarak . . . .
Berarak ba eko awen
Kembin ba mendung dek ade nak atei yo

Betiup . . . .
Betiup ba eko angin
nyanyei ke lageu tetang smangat idupku

Source : rejang-lebong.blogspot.com

Traditional Equipments : Tokoa - Traditional Fishing Trap of Rejang People

Tokoa
The Rejangese Fishing Trap

Rejang people in daily life have many various etniq traditional equipment. Photo below show you a kind of fishing trap call as Tokao in Rejang language (Lebong dialect, admin). The Tokoa used to catch fish in the river. Tokoa made from bamboo and rattan.

Tokoa, rejangese fishing trap

Credit photo by Mardy Cipto
Location : Mardy`s grandma house at Kota Donok Village, Lebong regency.
Cross check name by Anton Tapus, Fahdel Fajry, Tun Jang
source: rejang-lebong.blogspot.com

Traditional Equipments : Traditional strainer coffee beans of rejang people

Ayok telas kupi
Rejangese strainer coffee beans

This is traditional strainer coffee beans of rejang people. In rejang language call as ayok, due use for strainer coffee beans so name tobe ayok telas kupi. This strainer made from bamboo and rattan.

Credit photo by Mardy Cipto
Location : Mardy`s grandma house at Kota Donok Village, Lebong regency.
Cross check name by Anton Tapus, Fahdel Fajry, Tun Jang
source :(rejang-lebong.blogspot.com)

Traditional Equipments : Dulang - Bamboo Plate, daily equipment of Rejang people

Dulang

This is bamboo plate made from plaited bamboo call as dulang in rejang languange. Dulang use for dry some thing, suck as bean, or salted fish using light sun or wind. Dulang made from bamboo or rattan.

Credit photo by Mardy Cipto
Location : Mardy`s grandma house at Kota Donok Village, Lebong regency.
Cross check name by Anton Tapus, Fahdel Fajry, Tun Jang(rejang-lebong.blogpsot.com)

Folktale :The Legend of Tes Lake

Folklore from Lebong, rejang Land, Bengkulu

Tes Lake, at Lebong Regency, rejang land, Bengkulu Province

THERE was a man lived in Kutei Donok village, Bengkulu. People call him Pahit Lidah. He was named Pahit Lidah because he had magical power. Whatever he said would come true. That was why Pahit Lidah was always careful with his words.

Pahit Lidah had a son. One day Pahit Lidah left his village. He wanted to open new rice field. He asked permission to the head of the village.

The head of the village gave him the permission.

Pahit Lidah went alone.
His son still stayed at home.

After walking for several hours, he finally found a good place for his new rice field. He brought his hoe and started using it. He dug the soil and threw it to the Air Ketahun River. He was working days and nighst and he never stopped to rest. He was very powerful. He kept on hoeing the soil and always threw it to the river.

He had been working for two days and there was a lot of land covering the river. Slowly the soil blocked the water. The soil in the river made the water did not flow smoothly.

The villagers were restless. They knew if Pahit Lidah kept on throwing the soil to the river, finally the river would totally blocked by the soil. They were afraid that the water would overflow and their village would be flooded.

The villagers then reported this to the head of the village. After he knew the problem, the head of the village sent some villagers to meet Pahit Lidah. They had to persuade him to stop working and returned home.
“If he still does not want to go home, tell him that his son is dead,” said the head of the villagers.

Later the villagers left. They finally met Pahit Lidah. As planned, they tried to persuade him to stop working. However, Pahit Lidah ignored them. Then they told him that his son was dead.
“Impossible. My son is fine. He is still alive,” said Pahit Lidah.
They villagers gave up. They went home and reported to the head of the village.

“I’m sorry, Sir. Pahit Lidah did not want to listen to us. Maybe if you tell him, he will listen to you. He really respects you,” said one villager.
“Hmmm. Alright, I will go now,” said the head of the village.
The head of the village then found Pahit Lidah still hoeing the soil. Later he persuaded Pahit Lidah.
“Pahit Lidah, let’s go home now. Your son is dead,” said the head of the village.
Pahit Lidah stopped working. He really respected the head of the village.
Then he said, “Because you said that my son is dead, now I really believe that my son is dead,” said Pahit Lidah sadly.

“So, why don’t you go home now?”
“I will, Sir. I just need to hoe the soil a little more,” said Pahit Lidah.
After that, the head of the village left him. Pahit Lidah just realized his mistake.
Pahit Lidah was so sure that his son was not dead, then his son was indeed dead. He was so angry. However it was too late. He kept on hoeing and throwing the soil to the river. And finally the land completely blocked the river and it made a new lake. People named the lake as Tes Lake.***

Source :
ht*p://indonesianfolklore. blogspot. com/?widgetType=BlogArchive&widgetId=BlogArchive1&action=toggle&dir=open&toggle=MONTHLY-1235894400000&toggleopen=MONTHLY-1238569200000(rejang-lebong.blogspot.com)

Traditional Music : Rejung - Coa Sayang Igei

this is traditional poem from rejang, this called rejung the tittle is Coa sayang igei (doesn't love anymore ) (click the icon to play that song )

• Sung by : Ice trisnawati
• Guitar by : Yulisman

lyric:

• alang alang ba kemalang
• nasib ku iyo
• inok ngen bapak coa sayang igei
• inok ngen bapak coa sayang igei

• ja kunai titik kumu semayang
• ja kunai titik kumu semayang
• uyo bi elei uyo bi elei
• coa sayang igei
• uyo bi elei uyo bi elei
• coa sayang igei

• kinai ku ngen Tuhan umur ku panyang
• kinai ku ngen Tuhan umur ku panyang
• baik ngen kidek uku temino
• baik ngen kidek uku temino

• ecoa kulo ku lupo mengucep terimo kasih
• ecoa kulo ku lupo mengucep terimo kasih
• do o ba jaso do o ba jaso
• inok ngen bapak
• do o ba jaso do o ba jaso
• inok ngen bapak

• alang alang ba kemalang
• nasib ku iyo
• inok ngen bapak coa sayang igei
• inok ngen bapak coa sayang igei

• ja kunai titik kumu semayang
• ja kunai titik kumu semayang
• uyo bi elei uyo bi elei
• coa sayang igei
• uyo bi elei uyo bi elei
• coa sayang igei

• kinai ku ngen Tuhan umur ku panyang
• kinai ku ngen Tuhan umur ku panyang
• baik ngen kidek uku temino
• baik ngen kidek uku temino

• ecoa kulo ku lupo mengucep terimo kasih
• ecoa kulo ku lupo mengucep terimo kasih
• do o ba jaso do o ba jaso
• inok ngen bapak
• do o ba jaso do o ba jaso
• inok ngen bapak

Traditional Music: Rejung - Semulen Tuwei

this is traditional poem from rejang, this called rejung the tittle is Semulen Tuwei ( Click the icon to listen this song )

• Sung by: A.Samsudin
• Guitra by : Yulisman

Lyric

• monok puteak tebang mai pelak
• sapei ba pelak bekenek-kenek
• monok puteak tebang mai pelak
• sapei ba pelak bekenek-kenek
• udi puteak belagak pacak
• alang ke cenok udi mai penek
• udi puteak belagak pacak
• alang ke cenok udi mai penek

• gennasub uku bekenek
• gacang bekenek gacang mak pengei
• gennasub uku bekenek
• gacang bekenek gacang dapet pengei
• gen ... uku mai penek
• gacang mai penek gacang mak bagei
• gen uku mai penek
• gacang mai penek gacang mak bagei

• burung ijo betilei ebung
• maik ba nanas siti baida
• burung ijo betilei ebung
• maik ba nanas siti baida
• lenget ijo uku temurut
• putus ba nyabei demdam coa sudo
• lenget ijo uku temurut
• putus ba nyabei demdam coa sudo

• terkuku nak lapen baik
• boak nioa ne pelai duwei
• terkuku nak lapen baik
• boak nioa ne pelai duwei
• kaleu uku nak mareak inok
• asal ba jijei ite beduwei
• kaleu uku nak mareak inok
• asal ba jijei ite beduwei

• begitu caro bi ulang
• alang ke tenang si bioa musei
• begitu caro bi ulang
• alang ke tenang si bioa musei
• kalew ce'o caro nu asoak
• alang ke riang asei ko direi
• kalew ce'o caro nu asoak
• alang ke riang asei ko direi

• na gen ne coa ne temebang manyen
• nebang kebayoa nak tengeak umei
• na gen ne coa ne temebang manyen
• nebang kebayoa nak tengeak umei
• gen ne coa kecek de nien
• kecek telajoa uku temimo
• gen ne coa kecek de nien
• kecek telajoa uku temimo

• lubuk lingau memasang aspal
• senak ne sapei muaro rupit
• lubuk lingau memasang aspal
• senak ne sapei muaro rupit
• ko nak kapal uku nak rakit
• cek pe gen ite serepak sapei
• ko nak kapal uku nak rakit
• cek pe gen ite serepak sapei

Traditional Music: Rejung - Oi Asoak

Stiil about rejung from rejang, this is rejung telling about sad story ( broken heart ),the tittle this rejung is Oi Asoak in rejang language,that mean Oh..Beloved Sister.

Sung by : Yulisman Guitar by : Yulisman Click the icon to hear this song Lyric:

• oi asoak jibeak ko menginoi
• oi asoak jibeak ko menginoi
• kemak ba iben nak biding dalen
• kemak ba iben nak biding dalen
• ite beduwei coa de bagei
• ite beduwei coa de bagei
• uku bi namen ko mesoa leyen
• uku bi namen ko mesoa leyen

• eboak kisik gi eboak telung
• eboak ba kisik gi eboak telung
• eboak pengei nak sipang epat
• eboak ba pengei nak sipang epat
• kunie titik uku bi mu ung
• kunie titik uku bi mu ung
• sapie elei bi nemak kuwat
• sapie elei bi nemak kuwat

• epun telang nak padang lalang
• epun telang nak padang lalang
• kemak ba pengei nak epoak umei
• kemak ba pengei nak epoak umei
• udi senang uku gi malang
• udi senang uku gi malang
• udi ketawei uku menginoi
• udi ketawei uku menginoi

• kemak ba silei ubet ba mabuk
• kemak silei ubet ba mabuk
• kemak minyak gureng ba cabe
• kemak ba minyak gureng ba cabe
• udi rugei skadar ku emuk
• udi ba rugei skadar ku emuk
• uku be tunak coa gi kade
• uku be tunak ecoa gi kade

• pun cekeak kepalo ladei
• pun cekeak kepalo ladei
• kiyuo siyen nak biding dalen
• kiyuo ba siyen nak biding dalen
• ite sekedeak bian ba cigei
• ite sekedeak bian ba cigei
• barat bulen ngen matei bilei
• barat ba bulen woi ngen matei bilei

• eboak mangis kepek lem pane
• eboak ba mangis kepek lem pane
• pucuk kemayen nak biding dalen
• pucuk kemayen nak biding dalen
• kecek pelaris nageak ngen keme
• kecek pelaris nageak ngen keme
• kecek gi nien nelie mai leyen
• kecek gi nien nelie mai leyen

• mai dumei sekemak bilei
• mai dumei sekemak bilei
• sekemak bilei macas ba kebun
• sekemak bilei macas ba kebun
• ite jijei cigei ke bilei
• ite jijei cigei ke bilei
• minai ko minget debat de taun
• minai ko minget debat de taun

• bilei iyo temanen tebeu
• bilei ba iyo temanen tebeu
• memen sebilei temanem se ie
• memen sebilei temanem se ie
• bilei iyo ite betemeu
• bilei iyo ite betemeu
• memen sebilei ite bece ie
• memen sebilei ite bece ie

• oi asoak jibeak ba menginoi
• woi asoak jibeak ba menginoi
• kemak ba iben nak biding dalen
• kemak ba iben nak biding dalen
• ite beduwei coa de bagei
• ite beduwei coa de bagei
• uku bi namen ko mesoa leyen
• uku bi namen ko mesoa leyen

Traditional Music: Rejung - Taneak Pesako

Gitar dan vocal Oleh Yulisman

• pengodai taneak pesako
• pengodai taneak pesako
• pun cabe woy be tekik-tekik
• epun cabe woy be tekik-tekik
• meresai do o biaso
• meresai do o biaso
• kaleu tepike woy gi megis atie
• kaleu tepike woy gi megis atie

• bioa mudew benangei musei
• bioa mudew benangei musei
• pun peko woy belebet dawen
• epun peko woy belebet dawen
• ite sejudew gi paset cigei
• ite sejudew gi paset cigei
• ku binamen ko mesoa leyen
• uku binamen ko mesoa leyen

• tabeareneak jamen ne pan njang
• tabereneak jamen ne pan njang
• beak jamen woy si bioa musei
• beak ba jamen woy si bioa musei
• dio celako te cito su ang
• dio celako te cito su ang
• mete cenito woy cigei lak igei
• mete cenito woy cigei lak igei

• tebat siang dalen sedatang
• tebat siang dalen sedatang
• dalen meli ing woy mai sadie perbo
• dalen meli ing woy mai sadie perbo
• dio celako tecito suang
• dio celako tecito suang
• pateak ating sako ku si teko
• pateak ating sako ku si teko

• tabeareneak mai suko datang
• tabeareneak mai suko datang
• dalen bekilok woy mai kawuk perbo
• dalen bekilok woy mai kawuk perbo
• gen padeak nasib yo malang
• gen padeak nasib yo malang
• awak ba payeak woy nusir tun kulo
• awak ba payeak woy nusir tun kulo

Catatan: Rejung

Sesuai dengan alam yang berada di pelosok-pelosok bukit barisan, menyebabkan anak-anak Rejang dekat dengan kehidupan alam, sehingga tidak mengherankan jikalaupun mereka sudah jauh pergi merantau tetap saja kencenderungan ingat kepada alam yang indah di dataran tinggi sumatra, meski kadang menjadikan angan-angan untuk pulang. Sejalan dengan keadaan seperti itu terkadang tidak mengherankan apabila dalam kesendirian di dalam belantara sambil mengumpulkan hasil hutan mereka menembangkan lagu-lagu yang memiliki muatan budaya yang tinggi, dan apa yang keluar dari hati mereka biasanya sangatlah erat dengan situasi, dimana tidak ada politik, ataupun intervensi dari pihak manapun melainkan murni guratan suara hati, yang terkadang terdengar lirih, sedih dan sendu. Sya’ir beserta irama itulah yang disebut dengan rejung, adapun sya’ir di sini berupa pantun yang terdiri dari empat bait, dimana dua bait adalah sampiran dan dua bait lagi merupakan isi dari pantun tersebut. Di dataran tinggi sumatra, seni sastra diturunkan secara lisan oleh nenek moyang mereka secara turun temurun. Guritan, Anda-andai, memuning, dan rejung (rejunk) adalah bentuk sastra lisan tersebut. Untuk tiga jenis sastra yang pertama, guritan, andai-andai dan memuning, biasanya tidak memakai media alat musik. Akan tetapi untuk jenis rejung dapat dilakukan tanpa alat musik atau mempergunakan alat musik. Alat musik yang dapat dipergunakan antara lain adalah Ramanika (Accordion), Piul (Violin), Gambus, ataupun Gitar Tunggal. Sementara alat musik yang lain seperti Suling (seruling), Seredam , dan Ginggong (Ginggung) tidak dapat dipergunakan untuk megiringi tembang atau rejung dikarenakan ketiga alam musik tersebut adalah alat musik (sejenis alat musik tiup). Dari sekian alat musik yang dapat mengiringi tembang hanya guitarlah yang paling menonjol dikarenakan berkemungkinan dalam mempelajarinya tidak terlalu sulit bila dibandingkan dengan alat-alat yang lainnya. Seni rejung ini banyak berkembang pada suku serumpun anak bukit barisan (istilah penulis) atau sering diistilahkan dengan Lagu Batang Hari Sembilan ini terdiri dari beberapa suku antara lain : Rejang, Besemah, Lahat, Ogan, Pagar Alam, Lintang dan daerah yang memiliki kemiripan bahasa degan dealek "e" contoh kata = tebu). (Anak semende dan gitar tunggal blog)(Rejang-lebong,blogspot.com)

Traditional Music: Rejung Nasib

this is one of the rejang traditional poem,and called rejung and play with solo guitar ( Click the icon to play this song )

• Sung by: Ice Trisnawati
• Gitar By : Yulisman

Lyric:

• Uku alew mai Sadei perbo,
• Temeu punguk nak pengei dalen,
• lang ke malang nasieb ku iyo,
• Awei ba punguk indeu ngen bulen,
• lang ke malang nasieb ku iyo,
• Awei ba punguk indeu ngen bulen,

• Uku terus mai Sadie saweak,
• Temeu ku sawei nak bioa musei,
• men ku namen etun temegea’,
• Nemak ku anduk gen plap bioa matei,
• Amen ku namen etun temegea’
• Nemak ku anduk gen plap bioa matei,

• Uku terus mai taba renea’,
• Singea’ uku nak sipang epat,
• Men ku namen eko lak nikea’,
• Kunyeu ba uku idup melarat,
• Men ku namen eko lak nikea’,
• Kunyeu ba uku idup melarat,

• Uku belek mai bioa ambei,
• Mlitas uku kak Sadie cu’up,
• men ku namen eko bi jijei,
• Baik ba uku dakmi ba idup,
• men ku namen eko bi jijei,
• Baik ba uku dakmi ba idup,

• Mai Sambe mai sukarajo
• Tengea tengea ne si jamben besei
• Belo o ko madeak cito
• Sapie ba uyo, ko tinget cigei
• Belo o ko madeak cito

• Sapie ba uyo, ko tinget cigei
• Karang anyar be sipang-sipang
• Sipang ite aleu mai dukew
• Keme begitar dang madeak riang
• Elak ba mapus sedingen edew
• Keme begitar dang madeak riang
• Elak ba mapus sedingen edew

• Epei iyo epei ku nien
• Epei bekembung si benang ijo
• Bagei iyo bagei ku nien
• Bagei menangung dalem dunio
• Bagei iyo bagei ku nien
• Bagei menangung dalem dunio

Pantun Rejang

Pun senawea tenanem nak muko

Pun bakeak tenanem nak belakang
Ipe dik benea untuk ite besamo
Ipe dik saleak kuneiku suang

Pucuk pawu selarai pawu
Daun kemumu digunting ulat
Sanak jauh tamu jauh
Sampai di sini di sambut secara adat

Mai dumei jempit cerek
Sapei dumei temanem peko
Tun tuei dang deu kecek
Keme u-ei mudea teraso

Menurut bapak Rohimin pantun ini sering disisip dalam bungei baso (Bunga bahasa) yaitu pada sastra daerah rejang yang berbentuk sarembeak. Pantun ini juga sering beliau dengar dari orang tuanya serta orang orang tua yang dahulu juga pemuka adat rejang sebelumnya.

Dikumpulkan oleh Tun Jang
Sumber lisan pemuka adat rejang, desa Air Putih Baru, Curup. Bpk Rohimin, 03 maret 2009

Bapak Rohimin

Source:rejang-lebong.blogspot.com

Skala nilai uang lama yang sering di pakai dalam adat rejang

Selain sebagai mata uang malaysia, satuan keuangan ringgit juga pernah dipakai di Indonesia. Hingga tahun 1970-an dikenal koin pecahan satu ringgit yang bernilai dua setengah rupiah. Ringgit di masa Kesultanan Deli juga dipakai sebagai satuan keuangan dengan nilai dua kupang (Wikipedia).

Dalam bahasa rejang kupang setara dengan sesuku. Dalam berbagai upacara adat rejang uang ringgit dan uang benggol sering di pergunakan. Bahkan untuk menekan kata yang melukiskan seseorang tidak punya uang sama sekali hingga kini masih sering dipakai istilah demener, yaitu satuan mata uang paling kecil jaman dahulu yang beredar di tanah rejang.

Seperti kalimat :
Demener coa de igai caciku. Lebih kurang artinya, Setengah sen pun saya tak punya uang lagi. (saya sudah tak punya uang sama sekali).

Beberapa nilai istilah pecahan uang lama yang penulis dapat dari pemuka adat rejang dibandingkan dengan nilai 1 sen jaman dahulu adalah sebagai berikut :

100 sen = 1 ringgit
50 sen = 1 suku (sesuku)
25 sen = 1 kuat (sekuat)
10 sen
5 sen
2,5 sen = 1 benggol (sebenggol)
1 sen
0,5 sen = 1 picis = demener

Dari berbagai sumber di sebutkan berapa besar nilai satu benggol sebenanrnya. Uang ini sebenarnya besaranya 2,5 Gulden (uang Belanda). Dan memang adat rejang ini dahulu di pakai berdasarkan uang belanda. Jadi bisa di bayangkan 1 koin emas ringgit itu bernilai 100 gulden. Wow......, betapa beratnya menjalankan adat, dan memang yang melaksanakan upacara adat rejang dahulu tentunya banyak dari kalangan bangsawan dan nilai uang ini juga berlaku untuk hukum adat rejang jaman dahulu.

Sumber:
Dikumpulkan oleh Tun Jang
Sumber lisan pemuka adat rejang, desa Air Putih Baru, Curup. Bpk Rohimin, 03 maret 2009

Bapak Rohimin

Source: rejang-lebong.blogspot.com

Traditional equipment : The old Traditional Rejangese Cover Food

This is the old rejangese cover food taken from Dua Tei Old village from Northen Rejang Region in Rejang Land. This usually using by rich rejang people in long time ago. In rejang language cover food call as Tudung saji.Let see how pretty decoration handycraft of rejang people in the past.

Source: rejang-lebong.blogspot.com