CURUP UTARA

A. BATU PANCO
Interviewer : Hanafi
Interviewers : AinulMardhiya, Anidia, AnissaIsmi, Astuti, Azzah Sari
Veronika, Cherilia Selma Azzahra, DeaGemvita, Della Astrina, DitaAlwaasi,
IhsanKamil, Ramadhan
Transcription by : Dea Gemvita

a. Social background

Village is one of the villages located in Curup Utara sub-district in the

RejangLebong area. Panco stone village is also included in the village which
has quite a lot of legends and history of lebong. For the majority of the
residents there are the original Rejang tribe, so for the area in the BatuPanco
village the Rejang tribe is indigenous there.

From the legends or stories that have been passed down from
generation to generation, the village of the stone arm wrestling is believed to
be the place where the ancestors of their ancestors named
"RajoDepatieKiyakPuteak" or the original name "RajoSingoRano" were
believed, then it was also believed that the ancestors had a discussion if they
wanted to solve a problem important by the Rejang community.

At first the name of the village of BatuPanco was not "BatuPanco" but
the village of "Berceco". To make a joke itself also has a meaning, namely
deliberation. Why is this village a place of deliberation? it is said that there
used to be 4 crossers who were "Berceco" and the place chosen by the
chairman of the 4 crossers was on a wide rock which is now known as
"BatuPanco". A sentence that was uttered by the 4 scribes when “Berceco” was
“Amen IteSepakatLakPacoNakPiyo, IteBerceco, IteBemaco.”

On the other hand, the story says that the arm wrestling village is a
place for deliberation, some say the arm wrestling village is a place where their
ancestors are married. which was named “DepatieKiyakPuteak” or
“SingoRano.” Once upon a time, around the village of BatuPanco there was a
gutter. There lived an elder, named RajoDepatieKiyakPuteak, his real name is
RajoSingoRano. Once upon a time, one day, A HuluBalang came from the
North. This HuluBalang aimed or intended to challenge the ancestors
ofRajoSingoRano in Lebong, the intention was to complain of supernatural
powers. So as a grandson of this descendant, namely RajoSingoRano, asked,
"Where are you going? " , HuluBalang from the North said, his goal was "to
test his magic by challenging BikuBermano in Lebong". RajoSingoRano
immediately replied "He is my ancestor, if you want to go there you shouldn't,
and you'd better go home". After that, HuluBalang from the North still insists
on going to Lebong. The term he returns to the North will have to be famous,
because he has proven the extraordinary powers of BikuBermano and is well
known in all corners of it. "If you insist on going there, you first step over my
corpse" RajoSingoRano said. HuluBalang immediately replied, "Well, if it's
like that, let us argue which limit is your magic." Finally, both of them panco
on the rock with one hand. Because at that time people were still recognized as
powerful, at that time a tiger came. Elephant, magic person, after that bitch
buffalo, hedgehog, to witness this important event.

For days they complain about this power, who knows how many years
page yes, finally all the pores of this challenger RajoSingoRano came out of
blood, the blood dripped on the stone, the stone immediately had holes in it,
because of the dripping of blood. Finally HuluBalang from the North
acknowledged the supernatural powers of RajoSingoRano. Now even his
grandchildren are like this, especially his grandmother BikuBermano in
Lebong. Then the two shook hands, he became friends, and he headed back
north. On the way back to the north, many people asked what was wrong with
the hulubalang'shand, the hulubalang also replied that he had finished making
money, so from here the village of "Berceco" turned into the village of "Batu
arm wrestle".

b. Literature
In the village of the stone arm wrestling itself, long ago when couples
talked, they often used rhymes or it could also be called poetry or decorative
words, for example:

"alangkeh bodoh kau sapi, membawa gerobak mendaki tebing”

"alangkeh bodohnyo kau ni, orang dak galak masih di runding”
For the famous work in the village of batu panco is a woven cloth, until
it follows a competition to a high enough level. And also for the women at that
time, they often wore kebaya.
B. PERBO

Interviewer : Bapak Sabri (Ketua BMA)

Interviewers :Aprilianti Tri Lestari, Amalia Agustina, Anggun, Azlina, Dina
Anggraini, Citra Kusuma, Dwi Septiana Putri
Transcription by :Aprilianti Tri Lestari
Author : Dina Anggraini, Aprilianti Tri Lestari

a. Social background

Based on the interviews that have been conducted, the history of the
Rejang tribe in Perbo originated from the entry of kutei who are descendants of
Bikeu, who it is known that the Rejang Tribe started with 4 Bikeu. In Perbo
itself, the people who spread Rejang were the elders or ancestors who were
people who had a big influence called Kutei. In Perbosen, the kutei consists of
4 people, namely Brinjan Kutei, Reman Kutei, Padan Kutei, and Brikan Kutei.
The person who spread the Rejang in Perbo was nicknamed Kelabu Cendei.
The eldest have always taught that their fellow Rejang tribe must have
a high sense of kinship, the elders have a stance, namely that the weight is the
same as being carried, the light is the same as being carried. Likewise, the
brotherhoods in Rejang land where "precarious things must not be broken"
even though fights cannot be avoided from the relationship itself, but still have
to protect them. Which means that you have to have a strong sense of kinship.

b. Tradition / literature
Art in Perbo does not have its own characteristics, but the Perbo area
follows the tribal arts of each group in Perbo District. However, for the arts
itself, Perbo still follows the arts at Rejang Lebong but is slightly reduced due
to several factors of equipment availability and people who want to develop the
arts. As it is rare to have hadrah due to a lack of tools, a martial art that is no
longer developed in the Perbo area.
Syair and Pantun in Rejang Lebong no longer have a culture, usually
things like this can be seen at weddings but no one else is doing rhymes and
poetry at weddings. The reason is because poetry and rhymes are rarely
understood anymore, the verses and rhymes in the Rejang Lebong area are not
written in the form of a sect or a book but are done in person in a place with
people who want to reply to the verses and rhymes. In the past, it was usually
done by bachelors and girls from different hamlets but still in one sub-district,
where they seemed to wait or gather at night while waiting for the bride and
groom. When they gather, poetry and rhymes are usually carried out, but for
now it is no longer there.
The culture in the Perbo area has decreased or collapsed slightly
because the oldest has died and the culture is not continued by the young
people and there is a government factor that has decreased slightly and is less
for the Perbo.
C. TASIKMALAYA

Interviewees : Mr. Suparman ( 64 Years ) and Mr. Sugiyanto (52years old)

Interviewer: AmalliaAgustina, Anggun, Aprilianti tri lestari, AzlinaFitria, Citra
kusumawati, Dina Anggraini, and DwiseptianaPutri.

Writer : Citra Kusumawati, Dwi septiana putri, AzlinaFitria

Translator :azlinafitria

a. Social Background
Tasik Malaya Village is located in Tasikmalaya Village located in the
northern curup district, rejanglebong district of Bengkulu province, located
near Lake Bermenei towards Lebong regency. The name Tasik Malaya
historically located in the northern curup where the majority of people from
Java ( Tasikmalaya Region ). This is because the first to open residential land
is the people of the Javanese tribe, especially from Tasikmalaya. After he
opened this settlement in Tasikmalaya then he moved to Air Bang, and then to
Merasi. He also died in Merasi.
Adat Rejang is still used in Tasikmalaya Village in certain events.
However, there is a slight gap where rejang people only mingle with the rejang
people as well as the Javanese people who are there. Rejang customs are also
poorly understood by the Javanese people who are there. Rejang dances such
as Kejei have rarely even been performed again at events such as weddings,
etc. In the wedding still use the custom of Rejang, but for some kind of dances
-typical dances Rejang is not used.
At the time of Regent Suherman SE, MM dances such as kejei were
still performed, but now it is no longer. There is no conflict in terms of
marriage regarding the customs used, in terms of marriage, so even though
they are not Rejang tribe they have to use the customs of rejang pat petulai, but
in terms of bridal clothing tailored to the tribe of the bride. Starting from the
wedding, wedding, and delivery of the bride and groom still use the custom of
rejang. However, the language used depends on the bride and groom whether
javanese or rejang.
 Syair and Pantun are no longer used in tasikmalaya village, because no
one understands the pantun or syair, besides that 80% of the people in
Tasikmalaya village are from Javanese tribe. However, if in the wedding the
bride and groom of the Rejang tribe, the pantun is still used. But if in
reciprocated pantun there are experts and opponents do not it also use a special
way. Guided is done spontaneously and unwritten. If written first then the
result will be strange where when one of the revealing pantun discuss pantun
type A, while the opponent is compacted with pantun type B, then pantun
directly spoken spontaneously.

b. Example literature ( pantun )

Bapak nengok benar kau melempit kitab

Memang benar bapak nengok ado pulpen di kantong baju
Tapi jangan pulo bapak sangko aku ni pacak nulis pacak mbaco
Kalo petuah aku ini minta dari bapak
D. DUSUN SAWAH

Interviewees : Solihin dan Effendi

Interviewers : Ainulmardiyah, Annisaismi, Anidia, Astuti, Azah sari veronica,

Cherilla Selma azahra, Deagemvita, Della astrina, Ditaalwaasi, Ihsankamil,
Ramadan

Author : Astuti

a. Social background
Based on the story Dusunsawah is one of the oldest hamlets in
RejangLebong. It is said to be the oldest hamlet because at that time in
RejangLebong there were 3 old hamlets which were occupied by princes /
pasirahs. The central rice field area occupied by the prince / pasirah was in
BermaniUlu, and in the Dasta occupied by the prince / pasirah was the
BermaniIlir region, these 3 areas were the main government in RejangLebong
at that time.

b. Literature
The habit of chewing betel by the parents at that time was a traditional
food and also had properties to strengthen teeth. And a complete tool for betel
nut, namely the tukeng in which there is a cigarette, gambier. It is customary
when delivering the bride and groom, such as replying to rhymes / poetry.
Rice in ancient times was done at night, traditional clothing for brides is a
hereditary custom that comes from the king or descendants of ancient princes.
So that in ancient times the married bride was obliged to wear traditional
clothes. It is different like today which is also modern and there is
acculturation. So now it is very rare to wear traditional clothes when married,
it is simpler, namely like the groom wearing a black cap and wearing a coat.
In ancient times, when dating or having a plot to use poetry or figurative
words. If successful, theman will give nideak (in the form of items such as
clothes or other things) as a sign of bondage. Customs / habits, like this were
still widely used around 20 years ago or the 2000s.
 E. DESA TABARENAH
Interviewees : BMA Tabarenah :Anang
Interviewers: Amalia Agustina,Ardian Amjid ,Azlina Fitria,Citra Kusumawati,Dina
Anggraini, Eka Sepritawati
Authors : Eka Sepritawati,Citra Kusumawati,Amalia Agustina

a. Sosial Background
The word "Tabarenah" comes from the term "tabarendah" or can be
interpreted as lowland. Because the times keep changing, the mention of the
term "low taba" changes to the title "Tabarenah". That is a little bit about the
origin of the word Tabarenah.On Friday, January 29, 2021, we visited the
historical traces of the four islands of Rejang Lebong, precisely in Tabarena
village, Curup Utara district. Based on an interview with Mr. Anang as the
Chairperson of the Tabarenah Village Indigenous Peoples Agency (BMA), he
stated that this village was a silent witness to the bloodshed of Indonesian
fighters in resistance to the Japanese army, especially the indigenous Rejang.
The battle took place around Tabarenah Bridge, in 1945 ago.
This village is located on the Curup-Muara Aman road or about 5 km
from the town of Rejang Lebong. Starting the trip we immediately asked where
the house of the customary community body was to the residents and found
information that the house was around the hero monument which was built
around 1999 by the Kodim as a warning that there had been bloodshed there.
And around this new monument, there is also an old monument which is
shaped like bamboo which was built in 1948.
Mr. Anang said that in 1945 there had been a quite large war incident
between Rejang lebong soldiers assisted by the community (TKR) against
Japanese soldiers. Actually, that resistance had been going on for quite a while.
Because at that time, Japanese soldiers entered and wanted to control the city
of Curup. Because of the Japanese's arbitrariness, there was an incident of
stabbing or beheading of Japanese soldiers by a native because the Japanese
forced their way into his house and the beheading incident occurred.
 The beheading of the Japanese soldiers at that time made Japanese
anger mount high. Then in December, Japanese soldiers immediately attacked
and bombarded the Raykat Rejang Tabarenah and TKR defenses in Tabarenah
Village, to be precise at the Tabarenah Village bridge.
As Mr. Anang described, the village of Tabarenah at that time was like
a lake of fire raining mortars and gunfire. "Many houses were burned down
and there are also houses that were not burned by Japanese soldiers". Said Mr.
Anang while pointing out one of the houses which were not burned and are still
intact to this day.
After being satisfied with hearing the story from Mr. Anang, we saw
the new struggle monument made in 1999 on the edge of the Musi River,
which is not far from the Tabarenah Bridge. The condition of the monument is
almost the same as the first monument, unkempt and in danger of being
damaged.

b. Literature
1. Dance
There is no dance, kejei is no longer used due to the relatively large costs
of organizing it, such as slaughtering buffalo or cows.

2. Origin of the inhabitants of Tabarenah

People around the Tabarena area there are some immigrants from outside
the area such as terrain, fields, and others who mingle in the Rejang
environment so that some of them can speak Rejang naturally as said by
Pak Anang as the Indigenous Peoples Agency (BMA) in Tabarenah
Village.
3. Gurindam
There are poems like gurindam, but gradually this culture has disappeared a
little bit by the times. Sometimes it is held until just before dawn because
the number of participants involved is very large.
 F. DESA BATU DEWA

Interviewees : Mr. Amir Yadi

Interviewer :AinulMardhiyah, Anidia, Astuti, Dela Astrina, Dita Alwaasi, Ihsan
Kamil
Transcription by :Anidia

a. Social Background
Batu Dewa Village is one of the villages located in the sub-village of
Answers, Curup Utara Subdistrict, Rejang Lebong Regency, in 1983 there was
a division between Curup Hamlet and Batu Dewa Village, where the border
and Batu Dewa monument to the alley was the village of Curup hamlet, the
first village head. in Batu Dewa Village is the father of Asnul, but when he
took office, he received complaints and complaints from the Batu Dewa
community because he was not a native of the Dewa Batu but he served as the
village head. Finally Pak Amir Yadi as our resource person proposed to replace
him as a temporary official or PLT in 1990. The history of why it was named
Batu Dewa Village is where near the rock there is a flowing river, there the
gods who come down from Kaba Hill carry out self-cleaning activities or take
baths. . Then the stone known as Dewa's stone is a place for the gods to pound
cosmetics or powder that they will use after bathing.

b. Tradition/Literature
The evidence suggests that why the stone was the place where the gods
pounded powder was that there were holes in the rock that almost resembled a
cocky playing board. The gods bathe in the village of Batu Dewa when there is
a bright full moon, but not every full moon is bright. they go to bathe in the
choice of One Purnama only. In the past the river where the god's bath was
very good can be seen where the Flowing River surrounds the houses of
residents on the banks of the river, the water that flows is very clear, different
from the current state of the village where there is blockage due to garbage so
that Batu Dewa Village, when it rains heavily often flooded
 Batu Dewa village is included in the government of pasirah Zainuddin
and is included in the selupu government, where the Rejang government area
in the past was divided into Ilir with ulu and selupu. Where the area of
government in ancient times was divided into bermaniilir, bermani ulu and
selupu. The center of government is always located in an area that we now
know as the new Kesambe village.
Mr. Amir Yadi said that what distinguishes this village from other
villages is the historical legacy of the Dewa stone, for other aspects he said
there is no difference between Batu Dewa village and other villages.
The history of Muning has disappeared and is still believed by the
villagers today. MuningRaib is also included in the Rejang mythology which
the public still believes. MuningRaib is a young boy who was walking up the
hill of Kaba, then heard the news that he had disappeared and did not return to
his hometown until someone was looking for him. And they went to the top of
the kaba hill. Arriving when the residents were there, they only heard the
sound of muning disappearing but could not see his face. The voice said "don't
look for me, I have become a resident / guardian of this kaba hill, I command
my grandson and my daughter, that if they dare to go up to the kaba hill their
lives are not safe", then the oath is struck until now, if people people from the
original descent of Curup Hamlet cannot climb to the kaba hill. some people
still dare to climb to the kaba hill, but there are still many discoveries that are
difficult to reason with logic, so they do not complete the climb. Why did the
mythology of MuningRaib reach Batu Dewa village? As previously explained,
before the division of Batu Dewa village and Curup hamlet were one village
with one government.
The tribe that dominates this village was originally the Rejang tribe, but
over time mixed tribes began to inhabit. The informant said that the original
elders or native people of this village moved to the Curup hamlet area or in
front of Jalan Protokol which we know as Jl. Dr. Ak. Gani now, however, the
original inhabitants of this village were the original rejang people.
The rejang culture in Batu Dewa village was almost the same as in
other villages at that time, such as the Kejei dance, Bekulo, etc. Mr. Amir Yadi
said that the Kejei dance had changed and was no longer original or the same
as before.
If in the past, the Kejei Dance was performed for seven days and seven
nights for people who held a party or celebration, but now it is not done
anymore because maybe the person who is holding a party or celebration is not
able to feed the dancers where if the dancers come to a party or celebration
They must be entrusted to the neighboring house of the owner of the
celebration and also those who hold a party or celebration must feed the
dancers for seven days and seven nights because the celebration owner cannot
afford to buy a cow. cow or buffalo to eat the invited guests. The kejei dance
was considered sacred by the ancients. The dancers must be virgins if they do
this dance. Otherwise, there will be things that are not good, like the dancer is
in a trance, and this is still considered sacred until now.
Syair also develops in the Rejang community in Batu Dewa village,
where for example if a man wants to get to know a woman, then he will ask
using poetry, but the man and woman are not allowed to show their faces, only
voices can be heard.
For example: A young man A comes to the house of woman B, then
man A will rhyme in the living room, while woman B will reply to the rhyme
in the TV room without seeing the man's face.
Customs that have never disappeared from the past until now in the
village of Batu Dewa and even Rejang Lebong Regency are “Berasan” or
better known as negotiations between the two parties if they want to make a
proposal.
However, the informant said the difference between rice before and
now was if on the current night, on the night of delivery, the two parties had
discussed it first, so that on the night of delivery, "Kutei" only had to explain
what the results of the two parties' decisions were.
Unlike the rice in the past, where the two parties discussed that night
until late at night so that they got the agreed decision. Sometimes the results of
the decision can be mutually agreed upon, sometimes the decision cannot be
agreed upon or disagreement, causing the failure of both parties to make an
application. The reason is that in the past, it also invited emotion or anger from
both parties. Where if party A cannot comply with party B's request, then party
B rudely and indirectly scolds party A so that it invites anger and emotion.
G. DESA DUSUN CURUP
Interviewees :
Intervewers : Ainul Mardiyya, Anidia, Anisa Ismi, Astuti, Azah Sari Veronica,
Cherilla Selma Azzahra, Dea Gemvita, Dela Astrina, Dita Alwaasi,
Ihsan Kamil.
Authors : Astuti dan Cherilla Selma Azzahra

a. Social Background
The name of the group hamlet is taken from the word Rejang language,
namely "Cu'up" which means waterfall. Curup hamlet is flanked by a waterfall,
where the waterfall is located in the village of duku ulu, and the water flows to
the curup hamlet "In ancient times, the committee office (head office) was built
in the Dutch era. rejang, which is the founder of the hamlet. The diversity of
ethnic groups in the area occurred because at that time Indonesia was colonized
by the Dutch, Japanese, then came other areas where they lived, such as the
Javanese tribe. , Batu Sangkat, 1890. Sulran raja malelu, one of his ma ali sons
Then his son was mad, he was the one who became the founder of the village.
From here, the village or hamlet was formed starting from the development of
these descendants and then spread in this RL. menteu hamlet or hamlet which
pioneered the cultural customs of RL. The culture includes how to marry the
berasan, the Kejei dance. This is a local dance of the original Rejang lebong
culture. The Rejang tribe is also special because the Rejang tribe has individual
characters, namely Ka Ga Nga Factor which affects the Rejang tribe in the
hamlet of rice fields. There are many kinds of Rejang tribe. Tribe Rejang
moving and spreading in several places like the barns of thieves. The process
of forming a rice field village namely at first this area was a gutter. Then
inhabited by the Founders earlier.
b. Traditional literature:
Muning ra'ib, the kejei dance, berasan.
 BERMANI ULU RAYA

A. DESA BABAKAN BARU

Interviewees : Fahrul rozi SE (50th) selaku kades yg sekarang

Interviewer: AmalliaAgustina, Azlina, ArifDwiSeptian, Citra Kusumawati,
Dina Anggraini, DwiSeptianaPutri, Ramadhan.
Writer :AmalliaAgustina, Dina Anggraini, DwiSeptianaPutri
Translator :AmalliaAgustina and Dina Anggraini

a. Social Background
BabakanBaru village is one of the villages located in the BermaniUlu
Raya sub-district, RejangLebong district. Before Indonesian independence,
Babakan village was centered in Bandung Danau (now Mras! Hamlet) whose
inhabitants were workers or laborers brought by the Dutch and West Java, and
Central Java to be employed in coffee plantations. After living there for a long
time, a Ginde (Village Head) named HASAN JUK was appointed. It was
during the HasanJuk period: a village mosque was built, namely the As-Suhada
Mosque.
After Indonesian independence or to be precise during the PPRI
rebellion, most of the residents of Bandung Danau opened new land for
plantations and private settlements about 1 km from Bandung Danau. With
many Bandung Danau residents opening new land, making the village of
Bandung Danau uninhabited. Residents who opened new land and new
settlements made the name of the new settlement become: BabatanBaru, whose
population was getting more and more crowded, so they appointed a gnde
named ALI SMA.
After Ginde ALI SMA passed away, Ginde was taken over by her son,
ZAKARIA (SAKUT). During the leadership period of GindeZakaria, the name
BabatanBaru Village was changed to BabakanBaru, Tes sub-district,
RejangLebong Regency. In this period, the 46 dese BabakanBaru Elementary
 School and SDN 87 were also built, which are now integrated into SD
NegeriRejangLebong which is still standing today.

b. Literature
1. Custom marriage
The Rejang community in the new chapter is only around 20% because
the people there are already mixed and the majority are Javanese. Rejang
culture itself is still applied in terms of wedding customs, namely following the
existing customs in the RejangLebong district. According to the local
community, the Rejang custom used in marriage is mandatory because, for
them, they are part of the RejangLebong district and still uphold the existing
customs here.

2. Kejei dance
The Kejei dance is usually used at weddings only, and not all people
use the Kejei dance, depending on the ability of the host. The Kejei dance
which is currently also has been modified a lot both in terms of movement and
other things.
3. Poetry
For poetry or rhymes that are typical for the new chapter, it is rarely
found, and there are no events that can preserve these cultures. the rhyme
response system is usually held at weddings, but for now, it's starting to fade
and is no longer in use.

Source: Data and village profile of BabakanBaru

 B. TENONG TEBAT VILLAGE

Interviewees: M. Nasir (As the head of BMA)

Interviewers: AmalliaAgustina, ArifDwiSeptian, AzlinaFitria, Citra Kusumawati,
Dina Anggraini, DwiSeptianaPutri, Ramadhan.
Writer: Citra Kusumawati,Ardian Majid &DwiSeptianaPutri

a. Social Background
Initially, the TebatTenong Village was formed because of the southern
people who moved to the TebatTenong Village. The natives of this village, are
rejang in other words, the majority in this village are the rejang tribe and the
southerners become immigrants in this area. So, this village was formed due to
the arrival of immigrants from other areas. Initially, the name of this
TebatTenong village was TalangSerawai. Even though in this village, there are
many immigrants but for the customary customs used are still thick or still use
the rejanglebong custom, such as in a marriage, they still use the rejang pat
petulai tribe.
Tebattenong village consists of 2 parts, the inner tenongtebat and the
outer tenongtebat.
b. Literature

1. Marriage Customs

For wedding customs in tebattenong, the original rejanglebong custom

is used, because according to the source, the customary marriage must be used
in the rejanglebong custom.

2. Poetry
Syair is usually used by the community in weddings, the poetry itself is
done directly or spontaneously, and is not written down beforehand, it is like
rhyme sautan, what is thought is what is said. But with the development of the
times the surrounding community has not and very rarely uses this linked
pantun both in weddings and other events.
 This is an example of the pantun bersaut:

Kalewudikkemliakbingin be adebingin o cundungmoilebong

Kaleubingincundungmoilebongdo’otandotaneaktejang

Kaleuitenaklewbasennyowalaupunaweiipedanpapeateombong

Karnosiang ne itedapetsamosamosayang

3. Kejei dance
The kejei dance is a typical dance of the taneakjang, but for the
tenongtebat itself, the kejei dance has faded and is rarely preserved. The Kejei
dance is also usually held depending on who is celebrating. and also there are
no special events to preserve this sacred dance.

Data source: Mr. M. Nasir who is willing to be our resource.

 C. PAL 100

Interviewees:Mucktar
Interviewers: Ainul Mardiyya, Anggun, Ardian Majid, Aprilianti Tri Lestari, Astuti,
dea Gemvita, Dita Alwaasi, Eka Sepritawati.
Writer: Astuti, Dwi Septiana Puteri
Translators: Cherilla Selma Azzahra and ArdianMajid.

a. Social Background
Pal 100 is part of Bengkulu or Bangkahulu province (initially). The
name Pal 100 is formed from two parts, namely PAL and 100. PAL means
(Tiang kilo) and 100 means (100 km from Bengkulu and 100 from lebong),
where this road was bought for the first time in the Dutch era. Along with the
development, Rejang Lebong became a pat petulai because there was a 4 pole
custom (Patpetulai), namely:
1. Jerokalang (arah kepahiang)
2. Migel (Lebong)
3. Manel (Curup Utara)
4. Selupuak (SelupuRejang)
The first tribe to dominate the pal 100 area was the Rejang tribe
because the original inhabitants of the design were the original Rejang tribe.
However, over time the immigrant tribes began to arrive and then inhabit this
place, giving little by little changes to the customs of this area. Even so, the
customs that were in the past are still in use today even though they are not as
original. Customs are not as original as they used to be due to factors of the
times and immigrants from other regions.
b. Literature / Customs:
One of the cultures in Rejang Lebong is the Kejei dance. Where this
Kejei dance is carried out because there is an intention from the parents, and is
usually done for weeks. However, in the Pal 100 area, the Kejei dance has
begun to fade and is rarely used. Based on the statement of the source, the
Kejei dance is rarely used due to the following factors:
 Cost
 There is no successor
 There are already substitutes like a single organ
Apart from the Kejei dance, the culture that developed in Pal 100 is
syair. This verse was quite developed in its time. Examples are:

Arek – Arek dari aceh

Mendarat di pantai mana

Mana Tiba di Bangkahulu

(These are historical words about the origin of the city of Bengkulu)

The culture that developed next was pantun. The type of rhyme that is
developing is the interlocking rhyme which is often used at weddings.
Examples are as follows:

Aku tau rimbo pengadang

12 kilo dari tapus
Kalu adik menurut saying
Menurut aku kedusun tapus

Alangke bodoh kausapi

Menarik gerobak mendaki tebing
Alangke bodoh kaudiri
Orang dak endak masih di runding
 D. DATARAN TAPUS

Interviewees: Sarbani (52 thn)

Interviewers:AinulMardiyya, AmalliaAgustina, Anggun, ArdianMajid,
ArifDwiSeptian, Astuti, Aprilianti Tri Lestari, DitaAlwaasi, DeaGemvita,
DwiSeptianaPutri, EkaSepritawati, Ramadhan
Writer: Anggundan Dina Anggraini

a. Social Background
The origin of the name tapus plain comes from TapusLebong. During
the Dutch colonial period, there was an election for the village head, and the
one who nominated the village head was younger and older. Their names are
Aliashar and Aliushar. Si Aliashar collaborated with the Dutch to win. The
election system is by acclamation (pointing system). Finally, Aliushar lost, and
he did not want to be led by his younger brother. He and his family went and
found a place which was named the Plains of Tapus. He even had time to plant
coconut trees in the tapus plain area. The descendant of Aliashar returned to
Tapus, Lebong. Because this tapus plain area came under the control of
Tabarenah, finally they opened gardens and settled in the tapus plain. The first
village head (Pak Ramli) wanted to change the name of this plain village to
HarapanMaju, but it could not be changed. Until now, the name of this village
remains DataranTapus.
The Rejang language entered RejangLebong around 1936 before
independence which was brought by Biku (Biksu) Bermano from the
Majapahit kingdom by entering the Rejang area at that time it was still a
jungle. The main objective is to find his younger siblings who have migrated to
the coastal areas (Bengkulu). From Majapahit, this monk Bermano walked
(wandering) which was called chopping. Because it is called chopping, finally
the Rejanglebong area was given the name Rejang area. From RejangLebong
district you arrive at Lebong so that there are similarities in language between
RejangLebong and Lebong. This monk bermano has 4 brothers who came to
the Rejanglebong area, so this rejang became the Pat Sepakat (Pat Petulai)
Rejang. The king in RejangLebong was formerly an exiled king of the
 Srivijaya kingdom, whose name was PunggawaSeculikBumi. Because he
rebelled in Palembang, he was finally banished to the Bengkulu area. The
Palembang area splits Bengkulu with Bangkahulu. Raja SeculikBumi and its
inhabitants used to live in the TabaPenanjung area and had children, one of
which was the Golden Fiber Princess.
The area that was first entered into the Rejang language in Lebong has
4 sections, the first is RejangLebong because there is a gold mine there, they
don't know about agriculture. Because the mining area is slow to develop, it
eventually disperses. So there is a Malay Rejang, a totokRejang (thick), a
Bandung Rejang, a soft Rejang. In Lebong it is the Malay language, while in
CurupRejangTotok.
The village that first entered the Rejang language was SambeLamo then to the
SelupuhRejang area then down to BermaniUlu (Bermani) in the
LubukKembang and Seguring sections. LubukKembang, DusunSawah, and
Seguring are old hamlets. In the past, the RejangLebong area was divided into
two mergo, the first MergoSelupuh, and the second MergoBermani. In ancient
times, MergoSelupuh became a pesirah in contrast to MergoBermani, this is
because people from MergoBermani always wake up in the afternoon, so that
the king cannot wake up at noon. It is different from MergoSelupuh, who is
always disciplined in getting up early so he is suitable to be a leader, such as
candidates for regents and governors. Because there the pesirah area starts
from the long pesirah to the whole area. The pesirah is now under a circle
above the camat. Today, to become a leader of the lineage (blood of pesirah)
still determines whether a person is successful or not to become a leader in his
area.
b. Literature
1. Legend
Guritan (Story) Children InCeritoCurup
There is history and there is evidence of his legacy. It is said that there
were 7 siblings who were orphaned. Their lives are in limbo. The one who
understands the most about their life is the eldest son named Raja Tani.
Formerly the King of Aceh, he was the one who guided his younger siblings.
After all the siblings have their families, their first brother is left who is not
married. Finally he told his brother, that he could not possibly live with his
younger siblings because they all have their own dependents. Finally he
meditated to ask Dewa for a life companion. Finally, DewaDelangit gave a
beautiful wife to Raja Tani, named PutriSirambut Perak, who was sent directly
from the sky. The beauty of his wife was what made his five younger siblings
jealous. Namely AnakDalan, Binang Bird, LembangBatu, and ManukMencor.
Finally Raja Tani felt angry because his wife was kidnapped. AnakDalam and
LembangBaru conspire against their brother. Finally, there was a war in the 7
brothers in the PantaiPanjang area and it lasted for 1 year, until finally there
were so many human carcasses that the AnakDalam man was shot by a cannon
into the sea. Until now, on the 14th of the full moon, caterpillars always appear
on the beach. This is believed to be the incarnation of a caterpillar in the
human body due to the war. The magical heirloom that AnakDalam had stolen
finally returned to Raja Tani, because the heirloom belongs to Raja Tani.
Children In communicating with the commanders we have to leave here to be
safe because we don't have any heirlooms anymore. Finally AnakDalam
jumped over a humpbacked mountain and was shot by Raja Tani so that
AnakDalam plunged into the sea, so that until now the mountain has become a
hunchback. AnakDalam escaping to the Semusi area, finally Galangtai came
down from PalakMusi, he said that what AnakDalam did to his brother was a
very wrong thing, his brother had taken care of him from childhood. With
supernatural powers, the stick was linked to a dark hill, so it was called
BUkitKelam. So that until now in the Lembak area it is still recognized that the
people there have a violent criminal character, because indeed from their
ancestors who have a hard and rough nature (dark hill). After the departure of
AnakDalam, the Binang Bird returned to the sky, the powerful LembangBatu
was captured by Raja Tani, put in a cannon and shot into the sea. When
standing in the middle of the sea, LembangBatu stands on a rock and swears
"Wait when I will rise from this sea and I will soak the city of Aceh". This
happened, as evidenced by the 2006 Aceh Tsunami. ManukMenicor returned
to the Lebong area.

2. The story of MuningRaib

 MuningRaib came from the PerboPalik area. He lives in the
SukaDatang area and works as a landlady. MuningRaib's younger brother was
named Muning Smooth. His uncle named PringgoKuning. Because
MuningRaib was a powerful person, he finally moved to open fields from
SukaDatang Village to TalangRimbo. He lives there alone. One time he went
looking for birds as far as Kaba Hill. On the Kaba Hill he met a subtle-village
there, he lived there, and married a girl from the village on the Kaba Hill. He
wanted to invite his wife to move to TalangRimbo where he lived. Finally he
returned to SukaDatang Village alone without his wife's companionship. His
wife followed him to SukaDatang Village, but because the people there knew
that MuningRaib's wife was not a human, they finally kicked her out. His wife
promised to pick him up someday. Some time later the weather was hot
raining, Muning was sitting in front of his house, his wife came to pick him up
to be brought to Kaba Hill. The people there could not see where MuningRaib's
wife was. Several years later MuningRaib gave the news that he was now
living in Kaba Hill with his wife. Until finally the people there no longer saw
the existence of Si MuningRaib. That is a story from the story of Si
MuningRaib.
3. Dance
The Kejei dance is used in certain events, for example, there is a
celebration to pay vows. In terms of traditional arts, rejang has been left a lot.
The rejang culture is like kejei, syair, guritan, nyabei. This culture is now no
longer used because it is not recorded. At the time of the Kejei dance
performance, the language was rejang. Kejei has been practiced since the time
of kings. Of course the Kejei Dance now is different from the past. In ancient
times to bring down Kolintang only required a special ritual. In fact, it is
necessary to slaughter a goat or buffalo. If the animal has not been slaughtered,
there will be risks at the place of celebration, such as strange sounds of
kolintang, broken gong, people possessed, etc. In ancient times, when kejei
was done in the Kepahiang area, the sound from kolintangkejei would sound
like damoai to the tapus plain.

4. Poem
 Pantun is mostly done by young people (Ngandap). Chanting is usually
done by young people. Poetry or replying to rhymes performed in early 1955.
5. HuruhKaganga
The Kaganga letter in rejanglebong comes from BiksuBermano from
Majapahit, which was written before independence. Because the Kaganga letter
became a literary reading script in ancient times.

6. Marriage Customs
In the case of weddings on the plain of tapus, there is a tradition of
worshiping the SujudKiliak, this is very important, because it is this prostration
that determines the polite language that will be used with his family later. For
example, when praying, the language used by the prospective bride to the uncle
of the future husband is Brother. Then he must keep calling brother and it
cannot be changed. This is one of the indigenous forces. This is a call to
maintain a relationship of courtesy in the extended family. Praying Sujud is
usually done before marriage, or sometimes in different areas the time is
different.
The rice system in the tapus plain area is no different from other
surrounding villages. The difference between Betel Rice is that there are those
that are lined up and some that are stacked. But for the plains area, the betel
leaf is folded and rowed and only 5 pieces. If the betel prayed prostrate in the
plain area, the new tapus was piled.
 KECAMATAN SELUPU REJANG
Interviewees : Rosial Abadi
Interviewer : Ardian Majid, Rahmad Hidayat, Irhas Akbar, Rio Satrio,Dan Roni Saputra
Writer : Ardian Majid

A. Desa Cawang An Atau Lama

a) Social Background

Cawang an or old cawang is a place located in rejang lebong regency.

Cawang means a branch of the road at the intersection of lubuk linggau road to
bengkulu. Before cawang an, around 1800 people lived in cawang lekat. While
living there the leader did not use the term ginde, but bepatei. While in cawang
lekat there were 7 bepatei people including lang reges, bia peing, uben, jenaris,
jenas, ubung, and sain. The descendants of bepatei lang reges, bia peing, uben,
jenaris, and jenas then lived scattered, some went to sadei lama, curup lama,
talang limbau lama, air putih lama, while descendants from bapatei ubung
moved to cawang lama. Meanwhile, his son from ubung (bepatei sain) then
moved to cawang baru. As for the reasons for moving from cawang lekat to
cawang lama because of the difficult road access, then move to other places.
Once in cawang lama then chose to live in the mountains called air tik
tenggung. It is not known how long the people at that time lived in air tik
tenggung. Then decided to move back to talang nawek (current settlement).
When he decided to settle down, the life pattern of the people at that
time was directly farming without moving. The most widely grown crops at
that time were tobacco, coffee, land/field rice. At that time there were no rice
fields. The making of rice fields for the first time in Kejalo was only started in
1937, which is the first time that there is also irrigation. This is a form of the
Dutch at that time. The work is done on an individual basis, not in groups
anymore. The tools used are in the form of hoes, bent machetes, and sickles.
In the colonial era, there was an interaction between the Dutch and the
local indigenous people. Around 1914, an agricultural engineer from the
Netherlands named "Onder Neming" said that the Cawang An area was very
suitable for growing coffee. so since then, a large coffee plantation was created
by the Dutch. During the Dutch era, it was also the first time that a road of
approximately 13 km from Cawang was made to Air Simpang. At first, people
from Java were brought in as their workforce. The newcomers were
transmigrated and placed near the intersection of water so that there is a place
which is now known as "Mirasi". Besides coffee, there are also many
cinnamon plants being developed so that the place is called "Cinnamon". In
1918, the Dutch colony also entered the Cinnamon area, precisely in the upper
reaches of the Musi river.
The arrival of the Dutch was to open a coffee and spice plantation. To
manage coffee plantation products, the Dutch government also built a factory,
which was the biggest factory in Bengkulu at that time. As for the workers who
will be employed, the Home government brings in workers from the island of
Java with a contract system. With the incessant home war waged by indigenous
people and plantations that were no longer productive, in 1926 the Dutch
government gradually left the cinnamon region. Apart from being colonized by
Beranda, in 1942-1945 the indigenous people of Cawang An were also
colonized by the Japanese. during the Japanese occupation, the people
experienced hunger. This is because the Japanese government has forbidden
residents to plant rice, so most people are forced to eat tubers to survive are
still used, such as the kenduri, blangia Agung, which is carried out every 1st of
Muharram. It's just that the customary rules are still being enforced now.
According to the adage, the Rejang customary rules are "Not Enduring
in the Heat and Not Crushed by Rain" which means the Rejang Customary
Rule cannot be changed. In Cawang An or Cawang Lama, there are two tribes,
namely the Rejang Tribe and the Javanese Tribe. Meanwhile, there is only one
clan, namely the clan which is selupu Rejang. The existence of the Javanese
tribe in the customary area of Cawang An because during the Dutch period.

b) Literature

Poem of Rejang language

Kalau udi alau moi kota
Kunyau ba keme tinggea nak sadei
Kalau udi idup bahagia
Keme temimo dengan senang atei
 Legend : Jagok Ketahun
The entry of religious teachings that have existed since Dutch colonialism. It is
not known exactly who brought Islamic teachings into the Cawang a customary area.
With the existence of religious Folklore from the chicken suban, namely, about "Jago
setaun" according to the story of the community, there is a champion after this his
palace is in the cawang lekat (cawing lama now) near the trokon, where this year's
roster has a unique behavior according to his name, where he does something activities
for a year, for example sleeping for a year, waking up for a year, even when he was
angry for a year. But at that time the invaders tried to get rid of a year-old champion
by gathering many people to collect ria (a type of silver) which were distributed
around the residence Jago after stuck in a tree, and Jago after waking up from sleep.
after waking up b that he was already in the Palembang area, and at that moment the
champion immediately got angry and shouted as loud as he could. With a very strong
shout that made the Palembang area tilted. feet that are believed to be the best feet of
the year.