“TAK lapuk dek hujan, tak lokang dek paneh” is an untranslatable saying in Negri Sembilan essentially meaning that our traditions will continue for eternity, and indeed this was invoked at the Istiadat Ulangan Penghulu-Penghulu Luak Tanah Mengandung Mengadap last weekend.
Known simply as the Istiadat Penghulu Mengadap, this three-day ceremony is full of colour, ritual and formality that evokes much interest, both by those attending and those who have caught my Instagram posts.
The purpose behind the ceremony is the renewal of pledges by the Penghulus of the Luak Tanah Mengandung – various translations include the “pregnant land” or “motherland”, comprising five districts around the royal capital of Seri Menanti – to the Yang di-Pertuan Besar.
These Penghulus come under the direct jurisdiction of the Ruler, as distinct from the four Undangs who elect the Yang di-Pertuan Besar according to the Negri Sembilan State Constitution.
(Separately, the Tunku Besar Tampin counts as a Ruling Chief with the Undangs, but does not participate in that election.)
This arrangement dates back to 1898, when the Yang di-Pertuan Besar and the Undangs, witnessed by the British, agreed to restore and clarify the ancient constitution of Negri Sembilan (formed in 1773 with the installation of Raja Melewar), comprising customs (adat) and institutions originating from the Minangkabau kingdom of Pagar Ruyong (established in 1347), but evolved over time with local influences and innovations so as to become unique.
This restoration followed a period of conflict, the climax of which was the Bukit Putus War of 1875.
In this conflict, my great-great-great-grandfather Yamtuan Antah defended himself and Seri Menanti against what he regarded as unacceptable interference by the British – then based at Sungei Ujong – into his realm.
The military campaign went well for Yamtuan Antah (a Victoria Cross was awarded for bravery on the British side) but unfortunately for him, newly-arrived Gurkha reinforcements with cannons beat back the forces that he personally led, and he was ultimately defeated. Reconciliation occurred under his son Tuanku Muhammad, who also recognised the geopolitical realities of the empire.
He concluded that it was better for his rakyat for him to reach a settlement with the British, to ensure a government that could deliver peace, stability and economic growth.
Hence the 1898 agreement.
One of the outcomes of this agreement was clarifying that the Penghulus of the five Luak Tanah Mengandung were loyal to the Ruler, and although the Undangs and Penghulus historically did pay homage to the Ruler on certain occasions (such as upon their own elections by their clansmen), this ceremony was to be conducted regularly.
At a time when communication infrastructure was poor, such a prominent show of allegiance made a lot of political sense.
In 2019, the ceremony was carried out in much the same way as in 1898.
Indeed, much of the regalia was identical, and certainly the sartorial splendour was commensurate with tradition.
On the first day, the royal regalia was emplaced by adat officials, witnessed by the Tunku Besar Seri Menanti.
On the second day, the Yang di-Pertuan Besar and Tunku Ampuan Besar were pulled on the Takhta Rencana (a wheeled dais surmounted by thrones) by the Pegawai 99 (or ceremonial guard) to the Panca Persada where a ritual cleansing – the Istiadat Bersiram – was carried out.
On the third day, the Penghulus, arriving ceremonially with their regalia and retinues, performed the actual acts of homage and declared their renewed allegiance.
Throughout, the most important parts were marked by cannon salutes, while melodious prayers were accompanied by remarkably syncopated strains played on pairs of gongs spaced a major third apart.
Of course, the state anthem announced the arrival and departure of the Ruler to each of these events.
The ceremonies are spectacular but some detractors say that it looks “feudal” (a lazy misnomer since feudalism was a uniquely European experience) or anachronistic, but it’s vital to bear in mind that those involved are there voluntarily.
In Negri Sembilan, every adat office-bearer has chosen to stand, and been elected to their position by the matrilineally-determined members of their clans.
It’s also important to remember that they continue to play substantive and meaningful roles in their communities, too.
The most serious disputes (regarding land, for example) are still presided over by the Penghulus, while smaller issues between families are mediated by other clansmen or their matriarchs.
So not only did Negri Sembilan provide an early example of democracy in Asia, but it also provided alternate dispute resolution long before the term was coined.
Perhaps, in these antagonistic days, the whole nation would do well to find inspiration from the wise innovations of our predecessors.
Tunku Zain Al-‘Abidin is the second son of the Yang di-Pertuan Besar of Negri Sembilan
Known simply as the Istiadat Penghulu Mengadap, this three-day ceremony is full of colour, ritual and formality that evokes much interest, both by those attending and those who have caught my Instagram posts.
The purpose behind the ceremony is the renewal of pledges by the Penghulus of the Luak Tanah Mengandung – various translations include the “pregnant land” or “motherland”, comprising five districts around the royal capital of Seri Menanti – to the Yang di-Pertuan Besar.
These Penghulus come under the direct jurisdiction of the Ruler, as distinct from the four Undangs who elect the Yang di-Pertuan Besar according to the Negri Sembilan State Constitution.
(Separately, the Tunku Besar Tampin counts as a Ruling Chief with the Undangs, but does not participate in that election.)
This arrangement dates back to 1898, when the Yang di-Pertuan Besar and the Undangs, witnessed by the British, agreed to restore and clarify the ancient constitution of Negri Sembilan (formed in 1773 with the installation of Raja Melewar), comprising customs (adat) and institutions originating from the Minangkabau kingdom of Pagar Ruyong (established in 1347), but evolved over time with local influences and innovations so as to become unique.
This restoration followed a period of conflict, the climax of which was the Bukit Putus War of 1875.
In this conflict, my great-great-great-grandfather Yamtuan Antah defended himself and Seri Menanti against what he regarded as unacceptable interference by the British – then based at Sungei Ujong – into his realm.
The military campaign went well for Yamtuan Antah (a Victoria Cross was awarded for bravery on the British side) but unfortunately for him, newly-arrived Gurkha reinforcements with cannons beat back the forces that he personally led, and he was ultimately defeated. Reconciliation occurred under his son Tuanku Muhammad, who also recognised the geopolitical realities of the empire.
He concluded that it was better for his rakyat for him to reach a settlement with the British, to ensure a government that could deliver peace, stability and economic growth.
Hence the 1898 agreement.
One of the outcomes of this agreement was clarifying that the Penghulus of the five Luak Tanah Mengandung were loyal to the Ruler, and although the Undangs and Penghulus historically did pay homage to the Ruler on certain occasions (such as upon their own elections by their clansmen), this ceremony was to be conducted regularly.
At a time when communication infrastructure was poor, such a prominent show of allegiance made a lot of political sense.
In 2019, the ceremony was carried out in much the same way as in 1898.
Indeed, much of the regalia was identical, and certainly the sartorial splendour was commensurate with tradition.
On the first day, the royal regalia was emplaced by adat officials, witnessed by the Tunku Besar Seri Menanti.
On the second day, the Yang di-Pertuan Besar and Tunku Ampuan Besar were pulled on the Takhta Rencana (a wheeled dais surmounted by thrones) by the Pegawai 99 (or ceremonial guard) to the Panca Persada where a ritual cleansing – the Istiadat Bersiram – was carried out.
On the third day, the Penghulus, arriving ceremonially with their regalia and retinues, performed the actual acts of homage and declared their renewed allegiance.
Throughout, the most important parts were marked by cannon salutes, while melodious prayers were accompanied by remarkably syncopated strains played on pairs of gongs spaced a major third apart.
Of course, the state anthem announced the arrival and departure of the Ruler to each of these events.
The ceremonies are spectacular but some detractors say that it looks “feudal” (a lazy misnomer since feudalism was a uniquely European experience) or anachronistic, but it’s vital to bear in mind that those involved are there voluntarily.
In Negri Sembilan, every adat office-bearer has chosen to stand, and been elected to their position by the matrilineally-determined members of their clans.
It’s also important to remember that they continue to play substantive and meaningful roles in their communities, too.
The most serious disputes (regarding land, for example) are still presided over by the Penghulus, while smaller issues between families are mediated by other clansmen or their matriarchs.
So not only did Negri Sembilan provide an early example of democracy in Asia, but it also provided alternate dispute resolution long before the term was coined.
Perhaps, in these antagonistic days, the whole nation would do well to find inspiration from the wise innovations of our predecessors.
Tunku Zain Al-‘Abidin is the second son of the Yang di-Pertuan Besar of Negri Sembilan
Already a subscriber? Log in
Get 20% OFF The Star Digital Access
Cancel anytime. Ad-free. Unlimited access with perks.
