Orang Melayu Bengkulu اورڠ ملايو بڠكولو | |
|---|---|
| Total population | |
| 125,120 | |
| Regions with significant populations | |
| Indonesia (Bengkulu) | |
| Languages | |
| Bengkulu Malay andIndonesian | |
| Religion | |
| Related ethnic groups | |
| OtherSouth Barisan Malays and indigenous peoples ofBengkulu |
TheBengkulu Malays (Malay:Orang Melayu Bengkulu,Jawi:اورڠ ملايو بڠكولو) are aMalay ethnic group native toBengkulu, aprovince on the southwest coast ofSumatra, Indonesia. While part of the larger Malay cultural and linguistic sphere, they have developed distinct historical, linguistic and cultural traits shaped by their unique geographic and historical context. They are the fourth-largest ethnic group in Bengkulu, following theRejang,Javanese, andMinangkabau.
Their origins trace back to indigenous Rejang and Sungai Serut settlers, along with influences from Minangkabau, Javanese,Acehnese, andPalembang migrations. These interactions over centuries have contributed to the formation of a unique Bengkulu Malays identity, reflected intheir language, customs, and traditions.
Culturally, the Bengkulu Malays blend indigenous and external influences, which are evident in their philosophy, attire, architecture, and cuisine. One of their most well-known traditions is theTabot ceremony, a ritual commemorating the martyrdom ofHusayn ibn Ali, which has become a major cultural event in Bengkulu.
Their language, Bengkulu Malay, is widely spoken in coastal and urban areas of the province of Bengkulu and serves as a locallingua franca. It has been shaped by influences fromMinangkabau,Rejang,Javanese,Arabic, andDutch. Despitemodernization, the Bengkulu Malays continue to preserve their cultural heritage while adapting to contemporary influences.
The origins of the Bengkulu Malays are subject to various historical perspectives, with some theories linking them to theRejang people, also known asTun Hêjang in the local language, or to the inhabitants of the Sungai Serut Kingdom. These groups are believed to have established early settlements in Bengkulu, forming the foundation of the local Malay identity.[1]
Over time, they assimilated with Minangkabau migrants, particularly during the early period of the Sungai Lemau Kingdom, which had connections to thePagaruyung Kingdom. This interaction contributed to the cultural and linguistic development of the Bengkulu Malays.[1]
By the early 19th century, European records documented the presence of the Bengkulu Malays along the coastal areas. Colonel Nahuijs (1823), described their settlements near the shoreline in what became known asKampung Melayu (lit. 'Malay Village'). These communities grew as migrants from surrounding areas joined them, forming a distinct social and economic group.[2]
As their population expanded, many migrated from rural settlements, including the Tiga Belas region and the highlands ofWest Sumatra. Van der Vinne (1843), identified them as the largest ethnic group in Bengkulu, noting that while many initially arrived in poor conditions, they gradually improved their economic status throughartisanal work and trade. Over time, their participation in commerce contributed significantly to Bengkulu’s economic development.[2]
The diverse origins of the Bengkulu Malays are also reflected inTambo Bangkahoeloe (1933), as cited by Badrul Munir Hamidy (1991 or 1992). This historical record suggests that the Bengkulu Malays emerged from intermarriage between Javanese, Acehnese,Bugis,Lampung,Bantenese, Palembang, and Lembak peoples with the inhabitants of the Sungai Lemau Kingdom. These interethnic unions further enriched Bengkulu Malays culture, reinforcing its unique identity within the Malay world.[1]
This cultural integration occurred during the reign of Datuk Bagindo Maharaja Sakti and Puteri Gading Cempaka, key figures in Bengkulu’s early history. The merging of these diverse groups played a role in shaping the Bengkulu Malays identity, which continued to evolve through subsequent generations.[1]
The Bengkulu Malays have a distinct philosophy of life shaped by their natural surroundings, customs and social values. These principles are reflected in proverbs and customary laws, collectively known as Bengkulu Malay customary law (HukumAdat Melayu Bengkulu). The philosophy emphasizes harmony, mutual assistance, humility, thriftiness, honesty, responsibility and tolerance as core values in daily life and governance.[3]
One of the fundamental aspects of this philosophy is the importance of politeness and respectful communication, as expressed in traditional proverbs. For example,"endak alus baso de'ek basi" encourages speakinggently and politely, while"endak tinggi naikkan budi" promotes noble character andhumility. These values guide social interactions, particularly in multiethnic communities such asBengkulu City, where maintaining peaceful coexistence is essential.[3]
The Bengkulu Malay people primarily speakBengkulu Malay, a regional variant of theMalayic languages that has developed through assimilation with various cultures.[4] It serves as the dominant language inBengkulu City and is widely used as alingua franca across the province, facilitating communication between different ethnic groups.
Bengkulu Malay has been influenced by several local and foreign languages, includingRejang,Serawai,Pekal,Mukomuko,Minangkabau,Javanese,Arabic,English, andDutch. Many loanwords from these languages have been incorporated into its vocabulary. For example, words such askilap 'lightning',maap 'sorry',surgo 'heaven', andnerako 'hell' come from Arabic, while terms likekabat 'cupboard',jel 'jail', andpakit 'pocket' come from English. Meanwhile, Dutch influences can be seen in words likeban 'tire' andbangku 'bench'.[4]
As the most widely spoken language in the province of Bengkulu, Bengkulu Malay holds an important cultural and social role.[4] While native to the Bengkulu Malays, it is also used by other ethnic groups, includingLembak,Batak, andChinese communities. In rural areas, where indigenous languages such as Rejang and Mukomuko are still spoken, Bengkulu Malay remains a common means of interethnic communication.
Despite linguistic diversity in the province, Bengkulu Malay continues to function as a symbol of identity for the Bengkulu Malays, reflecting their history, traditions, and cultural adaptability.[4]
The Tabot ceremony (upacara Tabot), also known as Tabut orTabuik in other regions such asWest Sumatra, is a traditional ritual practiced by the Bengkulu Malays. It commemorates the martyrdom ofHusayn ibn Ali, the grandson of the Islamic prophetMuhammad, who was killed in theBattle of Karbala. Although originally aShi'a Islamic ritual, the ceremony has been deeply integrated into the cultural traditions of the Bengkulu Malay community, particularly among theSipai (Indian) descendants and the broader Bengkulu population. Over time, it has evolved into a local tradition that blends religious, cultural, andtourism aspects.[5]
The Tabot ceremony is held annually from 1st to 10thMuharram in theIslamic calendar. The ritual involves symbolic reenactments of Husayn's death and burial, including the gathering of his body parts and their ceremonial burial. The procession consists of several stages, includingmengambil tanah 'taking soil',duduk penja 'hand sitting ceremony',menjara 'procession',meradai 'collecting donations',arak penja 'parading the hand',arak serban 'parading the turban',gam 'mourning period',arak gedang 'grand procession', andtabot terbuang 'tabot disposal ceremony'.[5]
The ceremony has two main aspects:
In modern times, Tabot has been recognized as a major cultural event in Bengkulu, with the Indonesian government designating it as part of the national tourism calendar. The Tabot Festival now serves as atourist attraction, drawing visitors from across Indonesia and abroad. While maintaining its historical significance, the event also features traditional arts, music, dance, and local crafts.[5]
Rumah Bubungan Lima is thetraditional house of the Bengkulu Malay people, recognized for its distinctive architectural design and deep philosophical significance. Originating during theInderapura Kingdom in the 17th century, this stilt house was specifically designed to withstand earthquakes, as Bengkulu is situated in aseismically active region. The nameBubungan Lima refers to its five-ridged roof, shaped like apyramid.[6]
Structurally,Rumah Bubungan Lima is supported by 15wooden pillars, each 1.8 meters high, placed on flat stones to prevent decay and absorb seismic shocks. Its roof, traditionally made ofijuk 'palm fiber', is now often replaced withtiles or corrugatedmetal sheets. A distinguishing feature of the house is its odd-numberedstaircase steps, typically 7, 9, or 11, reflecting the Bengkulu Malay people's spiritual and cultural beliefs.[6]
This traditional house was primarily reserved forpenghulu 'Village head' oradat leaders and consists of several designated rooms. Theberendo 'front veranda' serves as a reception area for guests, while the hall is used for close family gatherings. Private spaces include thebilik gedang 'master bedroom' andbilik gadis 'room for unmarried daughters'. Theruang tengah 'central space' functions as afamily living area and a sleeping space for unmarried sons, while theruang makan 'dining room' anddapur 'kitchen' cater to household needs. Additionally, thegarang 'washing area' andkolong 'under-house storage' are used for washing, water storage and keeping livestock or farming tools.[6]
Beyond its architectural function,Rumah Bubungan Lima holds profound philosophical and ritualistic significance. Themenaikan bubungan ritual, a protective ceremony performed during house construction, involves hanging agricultural offerings such as black sugarcane, golden bananas and sacred cloths on the roof ridge as a safeguard against misfortune. However, these traditional houses have become increasingly rare, with only a few preserved in areas such as Fatmawati, Tanjung Agung, and Simpang Empat Panorama.[6]
The Bengkulu Malays, many of whom are involved in thefishing industry, have a cuisine that reflects their coastal environment. While their culinary traditions share similarities with other ethnic groups in Bengkulu, they are distinguished by a strong use of spices and minimal reliance oncoconut milk.[7]
One of their most distinctive dishes isbagar hiu, a shark-based dish that resemblesrendang but is prepared without coconut milk. Instead, it uses toasted grated coconut and a blend of ground spices. Due to the strong natural odor ofshark meat, it undergoes a special preparation process, including cleansing withlime juice and marinating with various seasonings. The availability ofbagar hiu depends on the local shark catch, making it an occasional delicacy. Another notable seafood dish isikan pais, a spicy fish dish wrapped in taro leaves and steamed.
Another notable seafood dish isikan pais, a spicy fish dish wrapped intaro leaves and steamed, which enhances its aroma and flavor. Other popular fish-based dishes includeacar ikan 'pickled fish', ikansantan bumbu kuning 'fish cooked in yellow coconut sauce', andsantan putih 'white coconut-based fish dish', each showcasing the region’s diverse culinary traditions.[7]
Vegetables play a significant role in Bengkulu Malay cuisine, with most ingredients sourced fromtraditional markets. Popular vegetable dishes includegulai keladi 'yam stem curry',gulai pucuk kates 'papaya leaf curry', andgulai pucuk ubi 'cassava leaf curry'. Spicy vegetable-based condiments, such assambal unji andsambal kabau, are also commonly served.[7]
Among traditional snacks,kue tat is widely enjoyed across Bengkulu. The Bengkulu Malay version is typically square-shaped, whereas the Serawai people version is round or leaf-shaped. Another unique delicacy iskue som, asponge cake filled withtamarind jam, which is exclusive to the Bengkulu Malay cuisine tradition.[7]
The traditional attire of Bengkulu, known as Bengkulu Malay attire, reflects the region’s cultural heritage andMalay influences. This clothing differs for men and women, incorporating distinctive elements that symbolize tradition, social status and craftsmanship.[8]
Men's traditional clothing consists of ateluk belango jacket, long trousers, asarong, a detar 'headpiece', and akeris 'ceremonial dagger'. Theteluk belango jacket is typically made from high-quality fabric such as velvet or wool and is usually dark-colored, often black or deep blue. The trousers are made from the same material to maintain a cohesive appearance. A sarong, often woven with gold or silver thread, is worn around the waist as a decorative and symbolic element. The detar, a folded fabric headdress, signifies dignity, while the keris, traditionally placed at the waist, represents bravery and honor.[8]
The traditional attire for women consists of abaju kurung, a long-sleeved velvet blouse adorned with gold embroidery in circular motifs resembling coins. This embroidery is a symbol of prosperity and status. The baju kurung is commonly available in deep red, royal blue, purple, or black, reflecting elegance and cultural identity. It is paired with a sarongsongket, a silk skirt featuring intricate gold or silver threadwork that enhances the attire’s decorative elements.[8]
Kain besurek 'Bengkulu batik' is a traditional textile of the Bengkulu Malays, known for its distinctive patterns that incorporateArabic calligraphy and local floral motifs. The exact origins of this fabric remain uncertain, but oral traditions suggest that its use has long been embedded in Bengkulu's cultural practices, particularly in ceremonial and religious events. Some historical accounts associate the introduction ofkain besurek with the arrival of Prince Sentot Alibasya and his followers in Bengkulu, as many of its early artisans and users were believed to be his descendants.[9]
Initially,kain besurek was primarily worn during traditional ceremonies, such asweddings, where it was used bygroomsmen (as head coverings),brides (for bathing rituals and teeth-filing ceremonies), and as decorations for the bridal chamber. It was also used forfunerary purposes, such as covering the deceased or during baby’s first haircut ceremonies.[9]
The fabric is considered a regional adaptation of batik, passed down through generations. While it reflects Bengkulu Malay craftsmanship, its motifs exhibit strongIslamic influences, particularly through the presence of Arabic calligraphy. Over time, these motifs have evolved to include local elements, such as theRafflesia flower and other indigenous flora.[9]
There are seven primary motifs ofkain besurek, each carrying symbolic meanings:[9]