Lengkayap's Animism


The Lengkayap tribe originates from South Sumatra, Indonesia. Although the term Lengkayap is similar to the name of the Dayak tribe in Kalimantan, there is no connection at all, only a similarity in name. They were followers of Kurungan Diwe & Aji Remas who were moved to Ulu Tenggayak.

Because the location was still felt to be inappropriate, it was moved again to near Ulak Lebar. Until finally their kingdom called Sekala Brak was founded in the modern Pengandonan Village & Kelumpang Village. Reports from China in 132 AD stated that a messenger from King Yetiao came to the Chinese Palace.

He clearly said that in Southeast Asia there is a land of gold & silver not far from the 5 Jaovusai islands & 3 Sabadeibai islands. The language used is Jambi Malay. Basically, before Islam, Christianity, Hinduism & Buddhism entered South Sumatra, the people of South Sumatra had adhered to animism & dynamism beliefs.

After the Palembang Sultanate reached this area, the government system was adapted to the government system of the Palembang Sultanate, especially those related to art & culture which were all regulated by the Simbur Cahaya constitution book. From that period, there are many finds in the form of statues of ancestors, Bam monuments & animal statues in the form of elephants, snakes, lions, horses, tigers, pigs, buffalo, etc. Most of these objects were found in Lahat Regency & a small part in the Batanghari Leko area, Musi Banyuasin Regency.

It is narrated in the tambo that 4 sons of King Pagaruyung Maulana Umpu Ngegalang Paksi arrived in Sekala Brak to spread the religion of Islam. The arrival of the four umpu was the beginning of the decline of the Ancient Sekala Brak Kingdom / Buay Tumi which was Bairawa Hindu / animist and also a milestone in the establishment of the Islamic-based Sekala Brak Party. These Islamic teachings then spread through the Strait of Malacca & continued to develop in Bandar Sriwijaya around the 10th century AD.

Political interests & cultural ties with Mataram were erased after Ki Mas Himdi / Sultan Abdurahman declared himself Sultan in 1675 & had the title Susuhunan Abdurahman Khalifatul Mukminin Sayidul Imam. The influence of Hinduism & Buddhism which is based on animism, traditional law of the light and Islamic religion blend to influence and underlie every activity and community life. Next is the Dutch colonial period during colonial rule!

At that time they still practiced the beliefs of animism & dynamism, which persisted for a long time even though Islam was converted to this region. Then, during the Japanese colonial period, during the Japanese government, the instruments and symbols of government power remained unchanged. After independence, its status changed to village since the issuance of Law No. 5 of 1979.

At that time they still practiced the beliefs of animism & dynamism, which persisted for a long time even though Islam was converted to this region. Then, during the Japanese colonial period, during the Japanese government, the instruments and symbols of government power remained unchanged. After independence, its status changed to village since the issuance of Law No. 5 of 1979.

At that time they still practiced the beliefs of animism & dynamism, which persisted for a long time even though Islam was converted to this region. In this village, there are many tourist attractions that have not been developed such as boiling water which the local people call Gemukhak, waterfalls & many more. The sub-district office building, KUA, community health center, Kandep Dikbud, SDN, SMPN are located at the downstream end of the border village with Semanding & Tanjungan villages.

The sport field is located upstream of the village near the river bordering Gunung Lewat village. Even though this tribe is religious, in reality in the villages remaining beliefs such as animism and Buddhism are still mixed with their religion. Elements of animism & dynamism are also visible in folklore.

Judging from the depiction of the characters, the CBJH story can be interpreted as rooted in elements of animism & dynamism as well as Hindu mythology. Elements of animist belief are visible in the characterization, for example from the revelation about Raden Intan's sword which is believed to have supernatural powers. Likewise, the return of Bujang Jelihem's spirit to heaven at the end of the story sharpens the assumption that CBJH is rooted in animism & dynamism beliefs.

In the next story, Radin Suane's depiction of the events that occurred in the battle are only possible in a belief system rooted in animism and dynamism & colored by Hindu religious beliefs. This event implies the story is based on animism & dynamism beliefs as well as Hindu mythology. So, in terms of characters & characterization, GRS is rooted in animist culture, dynamism and Hindu cultural mythology.

The painting described above clearly shows a story that is rooted in animist beliefs & dynamism characterized by Hindu mythology as has been stated in the discussion about themes and messages. Then the strangeness that occurs shows that the characters believe in animism & dynamism. From the description of the figures above, it can be concluded that NSD is rooted in animism & dynamism beliefs and is colored by Hindu mythology.

Currently, although most of them have converted to Islam, some of them still practice their old beliefs in the form of mystical activities & contain elements of animism and dynamism. Because folklore is rooted in animist beliefs - dynamism, of course the God referred to is Dewa. The mythical elements are dominated by animism & dynamism beliefs.

After careful analysis, it turns out that folklore is rooted in animism & dynamism beliefs. From the elemental analysis, it appears that the story elements are indeed related because they originate from the same theme & message, namely those originating from the cultural roots of animism and dynamism. This is in line with the results of a regional literature development seminar which took place in Jakarta in 1975 which formulated that regional literature is literature expressed in regional languages.

The research on Indonesian literature carried out by these researchers is research in terms of literary structure, especially the structure of folklore. Even though this tribe is religious, in reality in the villages remaining beliefs such as animism and Buddhism are still mixed with their religion. Currently, although most of them have converted to Islam, some of them still practice their old beliefs in the form of mystical activities & contain elements of animism and dynamism.

Before conducting research in the field, we took part in training courses organized by the Central IDKD Project's Directorate of History & Traditional Values ​​which was held on 29 May - 4 June 2013 in Cisarua, Bogor.

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