Orang Rimba

Orang Rimba was the term of reference for an ethnic group that live in Jambi hinterland. They live in the forest area of Bukit Dua Belas National Park (TNBD). There are many versions of stories about the origin of Orang Rimba. However, generally, Orang Rimba themselves believe that their ancestors were people with three characteristics. They were determined and courageous, valuing their environment (forest), and living a simple life (wearing only underwear, inhabiting houses whose roofs were made of palm leaves, and drinking river water).

1. Prologue

Orang Rimba is the term of reference for an ethnic group inhabiting Jambi hinterland. They live in the forest area of Bukit Dua Belas National Park (TNBD)[1]. The term Orang Rimba was coined by the people themselves, meaning literally “jungle people”. On the opposite, they call people out of their ethnic group as Orang Terang, “clear land people”.

The people think the term “Orang Rimba” suits them because it refers to their living environment. This is also stated by Butet Manurung (2007), who says that the term “Orang Rimba” refers to three things, namely their origin (rimba or jungle), their denial to live outside the jungle, and the fact that they sustain their life with jungle products.

Generally people outside Orang Rimba call them Kubu[2]or Anak Dalam people. The term Kubu was first used by the Dutch colonial officials and later became a conventional term used by anthropologists. The term was based on the assumption that Orang Rimba were a solitary group of people originating from Pagaruyung Kingdom. They moved into the jungle because they did not want to be controlled by their enemies. In the jungle, they made a system of defense or kubu (http://www.jambiprov.go.id).

As for the other term “Suku Anak Dalam”, it is the term used by the Indonesian Department of Social Matters. “Anak Dalam” refers to those underdeveloped people who live in forestal hinterland. Therefore, as Indonesian government sees it, they have to modernize these people by taking them out of the jungle and housing them through the Rehousing Underdeveloped People Program (PKMT) (budayanusantara.blogsome.com).

The origin of Orang Rimba ancestors is a complex matter and even unclear yet. There are so many versions of theories explaining about it. This situation is of course confusing culture researchers, yet arousing their curiosity at the same time. According to cultural theory, the complexity of the origin of Orang Rimba ancestors could be the people’s way to preserve their true identity.

The theories of the origin of Orang Rimba ancestors in general can be divided into two, i.e. those based on history and those based on folklore stories or myths that prevail among people or Orang Rimba themselves. Each version has its own basis of arguments. So it is quite difficult to determine which of them is closer to the fact.

Orang Rimba believe that there are three general characteristics of their ancestors, namely:

• They were determined people, courageous, humble, and respecting women.
• They valued highly their environment (jungle).
• They led a natural way of life. For example, they did not wear clothes except only underwear to cover their genitals; they built houses with woods and palm leaves roofs; they ate fruits the jungle produced; they drunk river water using wooden glass; they did not eat their cattle but they did consume jungle fowl and deer meats.

2. Theories on the Origin of Orang Rimba Ancestors

Orang Rimba is a unique ethnic group with interesting culture for research. One aspect of the people’s culture is their ancestors’ origin. There are two versions of theories in the main, namely history-based version and folklore story or myth-based version.

a. History-based version

Orang Rimba ancestors are categorized as Proto Malay (Melayu Tua) group that came from Yunnan (Muntholib, 1995). These people were forced to move into the jungle due to the arrival of Deutero Malay (Melayu Muda) people. The same view is stated by Agus Ruliyanto (Tempo, April 2002:70). A number of articles assert that Orang Rimba belong to Proto Malay Group from Melanesian family. They share the same category with some other peoples ethnic groups in Indonesia, such as Dayak, Sakai, Mentawai, Nias, Toraja, Sasak, Papua, and Batak Pedalaman people. Proto Malay people were the first wave of Yunnan exodus (from the banks of Yang Tze River in Southern China) that came in the south part of Indonesia in around 2000 BC. They were than shoved aside and ran away into the jungle in between 2000 and 3000 BC when the Deutero Malay people arrived with comparably higher civilization.

J.C. Van Dongen (in Arsip Perpustakaan Nasional Jambi, n.d.) says that in relation with outside world, Orang Rimba practice silent trade. They do transaction discretely to barter items by putting theirs at the edge of the jungle. Their business partners, usually modern Malay people, will take their items in exchange with clothes or other necessities. To know if a transaction has been done, Orang Rimba use dog barks as a sign. 

b. Folklore-story or Myth-based Version

Munawir Muchlas (1975) says that there are two stories or myths about the origin of Orang Rimba ancestors. The two versions are as follows:

1). The version that is based on the Jambinese-Dutch war which ended in 1904. According to this version, the Jambinese army engaged war with the help of Orang Rimba people led by Raden Perang. During the war, Orang Rimba were known as Orang Kubu, meaning the people that did not want to give up to the Dutch. It is believed that these people derived today’s Orang Rimba.

2). The version that is based on the war involving Jambi Kingdom, which was led by Puti Selaras Pinang Masak, and Tanjung Jabung Kingdom, which was headed by Rangkayo Hitam. King of Pagaruyung Kingdom, who was Putri Selaras Pinang Masak’s father, heard about this war. The king then commanded his children and troops to conquer Rangkayo Hitam Kingdom. The king’s children were prepared to do so and promised that they would not come back before conquering the kingdom. However, as the distance from Pagaruyung Kingdom to Jambi Kingdom was so long while they went on foot, the procession were exhausted and out of supplies. They decided to stay in the jungle because they did not want to bear the shame of returning to Pagaruyung empty handed. These people later called themselves Orang Rimba.

According to a folklore story from Central Sumatra, Orang Rimba was of the same lineage with Puyang Lebar Telapak from Cambai Village, Muara Enim. They moved as wars broke out during Palembang Sultanate era and during the Dutch colonial era (Depsos RI, 1998:55-56). There is also a version that states Orang Rimba ancestors are Malau Sesat people who left their home and ran to the jungle around Air Hitam (now in the area of Bukit Dua Belas National Park), who were later called Moyang Segayo (Kharis Sutarno in http://mamas86.wordpress.com).

Another version states that Orang Rimba derived their origin from a Malay Kingdom. This version is based on a story about three siblings, one woman and two men. They were sons and daughter of a nobleman from a Malay Kingdom who lived during the reign of King Batu. The story goes that the three siblings, along with their entourage, ran away when Malay Kingdom was attacked by Sriwijaya Kingdom, which was estimated to happen before the 15th century AD. The runaway people intended to head for Batu Sangkar but they got lost in Air Hitam, a forest in the brim of Jambi and South Sumatra. In that place, the group split up. The brothers decided to return home but their sister refused. The princess was believed to be the ancestor of today’s Orang Rimba. Orang Rimba usually call the princess nenek, or grandmother (Priyono B. Sumbogo in majalah.tempointeraktif.com).

Orang Rimba themselves imagined their ancestors as people with three characteristics they inherited. The three characteristics are as follows:

1). Orang Rimba ancestors were determined, courageous, humble, and valuing women. This view is illustrated in the story of Bujang Perantau, who got married with a princess named Putri Selaras Pinang Masak. From the marriage, they had four children, Bujang Malapangi, Dewo Tunggal, Putri Gading, and Putri Selaro Pinang Masak (Muchlas, 1975).

2). Orang Rimba ancestors were believed to be people who preserved their environment. Jungle and Orang Rimba are two things closely related and inseparable. If anyone spoils the jungle, it means they spoil Orang Rimba’s life. These life values are manifested in their customary laws in the form of seloko (spells) which are usually recited in traditional ceremonies or courts (after a person violates a customary law).

An Orang Rimba man who breaks their customary law will get traditional punishments and ancestor’s curses. It is well illustrated in the following seloko: “Di bawah idak berakar, di atai idak berpucuk, kalo di tengah ditebuk kumbang, kalau ke darat diterkam rimau, ke air ditangap buayo”. The spell can be meant more or less as anyone violates the ancestors’ customary laws will live in misery or undergo disaster, mishap, or wretchedness.

3) Orang Rimba believe that their ancestors’ life was like what is illustrated in the following seloko: “Bertubuh onggok, berpisang cangko, beratap tikai, berdinding baner, melemak buah betatal, minum air dari bonggol kayu, berkambing kijang, berkerbau tenu, bersapi ruso”. It can be meant more or less as their ancestors were people who did not wear clothes except underwear to cover their genitals, built houses with palm leaf roof and wooden walls, ate fruits from the jungle, drank river water using wooden glass, did not eat animals except jungle fowls and deer) (http://www.gp-ansor.org/).

3. Social Implication

The view on their origin affects Orang Rimba’s social life. Among the implications are:

a. On customary law enforcement

Orang Rimba ancestors are believed to have bequeathed social values manifested in the customary laws in the form of seloko. In this context, ancestors are considered to be those that must be honored. One of the ways to honor them is obeying their command and forbiddance as stated in the sekolo. Some of the customary laws are:

1). A man from outside is allowed to getting into the jungle only if he is accompanied by a member of Orang Rimba. When first entering the jungle, the person shall first say a greeting “Ado jentan kiuna?” (Is there any man over there?). After receiving an answer from Orang Rimba, the man is let in.

2). Men are forbidden to take off all of their clothes when bathing and have to keep their underwear on instead. Anybody who breaks this law will have to pay the fine with some sheets of cloths.

3). A man and a woman who are not yet married shall not be together in private. If there is a couple breaks the rule, they will be married by force. Before, the people will beat them with rattan as the punishment for embarrassing their parents.

4). Besale ceremony is performed when a person is thought to have spiritual or mental disorder. Besale is the term Orang Rimba used to refer to the act of arousing the spirit or soul of a man to be cleaned up of the power of evil spirits that possess the person (melayuonline.com).

b. On exploitation of natural resources

Orang Rimba ancestors were known to be nomads. It was because they always sought for a new area in order to get a better life as well as to maintain the balance of nature. This way of life is practiced until today by Orang Rimba as a form of their obedience to their ancestors’ traditions. Orang Rimba ancestors had their own ways and terms in the matter of jungle exploitation. For example, they distinguished their environment into hutan (jungle), sesap or belukar (bushes), and benuaron (melayuonline.com). In this context, the ancestors’ tradition has become the bases for Orang Rimba in keeping the balance of the jungle. 

c. On societal system

Orang Rimba adhere to matrilineal societal system. They believe that their ancestors honored women, as illustrated in the story of Putri Selaro Pinang Masak. When there is an inter-group marriage, usually it is the man who will join into his wife’s group. This prevails up to now. It shows that Orang Rimba treat women in a special way.

d. On the belief that jungle is the right place for them

The jungle wherein the ancestors of Orang Rimba chose to stay is now known as Bukit Dua Belas National Park (TNBD). Today’s Orang Rimba still live in there because they believe by staying there, they will always be protected by their ancestors’ spirits living in the jungle.

4. Epilogue

Orang Rimba honored their ancestors by performing traditional ceremonies and acting in accordance with the customary laws in order to keep the balance of nature. This shows that their ancestors’ teachings are well kept by Orang Rimba. Given the floods, landslides, and forest fires that occurred in Indonesia recently as the results of people’s irresponsible exploitations over nature, Orang Rimba ancestors’ teachings seem to have found their bases for why they must be always preserved and appreciated. Yusuf Efendy (bdy/23/03-10)

Translation by Reza Daffi (trans/03/06-2010)

References

Agung Ruliyanto, 2002. “Asal-usul Suku Anak Dalam.” Tempo Magazine April 18th 2002.

Butet Manurung, 2007. Sokola Rimba. Yogyakarta: Insist Press.

C.J. Van Dongen, n.d. Orang Kubu (Suku Kubu). Arsip Museum Provinsi Jambi, Jambi.

Dian Prihatini, 2007. A Paper “kebudayaan Suku Anak Dalam”. Fakultas Ilmu Sosial dan Ekonomi. Universitas Negeri Yogyakarta, Yogyakarta. 

Gerakan Pemuda Ansor. Mengunjungi Orang Rimba, Suku Anak Dalam di Jambi. In http://www.gp-ansor.org. (Downloaded on March 20th 2010).

Kharis Sutarno. Suku Anak Dalam Jambi (Suku Kubu). In http://mamas86.wordpress.com. (Downloaded on March 21st 2010).

Komunitas Budaya Nusantara. Kebudayaan Suku Anak Dalam. In http://budayanusantara.blogsome.com. (Downloaded on March 20th 2010).

Lucky Ayu Wulandari, 2009. Konversi hutan Taman Nasional Bukit 12 menjadi media pendekatan gradual terhadap upaya pengubahan pola hidup Suku Anak Dalam (Suku Kubu) Jambi. Jurusan bahasa Inggris, jurusan Pendidikan Bahasa dan Seni, Fakultas Keguruan dan Ilmu Pendidikan, Universitas Jambi.

Muzaiin Arfa Satria. Asal-usul dan sejarah Suku Anak Dalam. In http://buletin73.blogspot.com. (Downloaded on March 20th 2010).

Munawir Muchlas, 1975. Sedikit tentang kehidupan Suku Anak Dalam (Orang Kubu) di Provinsi Jambi. Jambi: Kanwil Depsos Provinsi Jambi.

Muntholib Soetomo, 1995. Orang Rimbo: Kajian Struktural-Regional Masyarakat terasing di Makekal Provinsi Jambi. Bandung: Universitas Padjadjaran.

Pemerintah Provinsi Jambi. Mengenal Suku Anak Dalam. In http://www.jambiprov.go.id. (Downloaded on January 20th 2010).

Priyono B. Sumbogo. “Tersesat di Rimbo”. In http://majalah.tempointeraktif.com (Downloaded on March 22nd 2010).

Tim Penelitian Depsos RI, 1998. Masyarakat terasing Suku Anak Dalam di Dusun Solea dan Melinani. Jakarta: Direktorat Bina Masyarakat Terasing.

Yusuf Efendi, 2010. “Besale: upacara penyembuhan Orang Rimba”. In http://melayuonline.com (Downloaded on February 27th 2010).

Yusuf Efendi, 2010. “Halo Nio: dewa dunia dalam pengetahuan Orang Rimba Jambi”. In http://melayuonline.com. (Downloaded on February 27th 2010).

Source of Photos: http://www.jambiprov.go.id.

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