Full of splendour and meaning

While installations and coronations are majestic, there are occasional ceremonies like Negri Sembilan’s district chiefs pledging loyalty to the state Ruler that are just as grand.

EVENTS rooted in cultural traditions or religious practices, or a combination of both, play a central part in the lives of Malaysians.

Our diversity means that there are many ceremonies that stem from particular traditions, and performed only by those who belong to certain groups, but on the other hand, the practice of the open house – hosted in palaces, government ministries, hotels and the humble homes of millions – ensures that Malaysians can partake in the different flavours of their compatriots’ generosity. (Although recent Deepavali open houses had all cuisines represented!)

Some traditions have fallen by the wayside due to changing religious perspectives.

Until a generation ago there was the widespread practice of “Mandi Safar”, where on the last Wednesday of the second month of the Islamic month, people would gather to bathe in the river or sea to ward off bad luck: a retrospective video by Finas on YouTube shows such an occurrence in 1962. However, this ceremony was deemed to have no basis in Islam, banned, and today very few Malaysians know anything about it at all.

Also within our social fabric are ceremonies that are explicitly rooted in specific institutional histories. The various states in Malaysia have their own distinct traditions, a logical outcome of existing as independent entities before the various phases of federation. While installations or coronations of Rulers are the most majestic, there are occasionally other ceremonies.

Nov 17 to 19 saw a three-day ceremony being observed in Seri Menanti, the royal capital of Negri Sembilan. This was the Istiadat Ulangan Penghulu Luak Tanah Mengandung Mengadap Menjunjung Duli, or the Pledge of Obeisance and the Oath of Allegiance by the Chiefs of the Luak Tanah Mengandung.

The Luak Tanah Mengandung consists of the luak (districts) of Ulu Muar, Jempol, Terachi, Gunung Pasir and Ineh (formerly spelled “Inas”). Headed by Penghulus who pledge allegiance to the Yang di-Pertuan Besar, these are distinct from the luak of Sungei Ujong, Jelebu, Johor and Rembau which have Undangs.

All of them still have important roles to play within their communities today. Under an agreement made in 1898 upon the reconstitution of Negri Sembilan after a period of instability, it was decided that the chiefs of the Luak Tanah Mengandung would pledge their loyalty every three years.

That calendar has not always been adhered to due to events such as wars and pandemics, but the first post-Covid-19 occurrence of this ceremony went beautifully.

On the first day – before the Friday prayers – the royal regalia was fetched from the throne room of the Istana Besar, then inspected by the Tunku Besar Seri Menanti, before being affixed in the forecourt of the palace accompanied by a three-gun salute.

The second day was the Istiadat Bersiram, or Royal Bathing Ceremony, in which the Yang di-Pertuan Besar and Tunku Ampuan Besar were brought from the palace to the Panca Persada (a multi-tiered platform dedicated for this purpose) upon the Takhta Rencana (a movable throne drawn by palace officials).

Heading the procession were singers accompanied by gongs playing a unique syncopated phrase, further punctuated by an eight-gun salute.

The “bathing” itself consisted of the Cupu Bedak Limau (a concoction of mortar, lime and water) being presented to the Ruler and Consort by the Orang Empat Istana (four primary courtiers), before a performance of silat and tarian piring accompanied by cak lempong and serunai.

The third day saw the actual pledges by the chiefs, each of whom arrived at the palace with their retinue and regalia. The Yang di-Pertuan Besar, Tunku Ampuan Besar and Putera Yang Empat (the Four Senior Princes) took their seats, and then each chief would affirm their allegiance and formally greet the Ruler.

After this process, lunch was served in the banquet hall where the logo for the 250th Anniversary of the Negri Sembilan royal institution was revealed, ahead of materials that will disseminate the institution’s roles since the installation of Raja Melewar in 1773.

While many observers loved the display of cultural heritage, others may have been put off by what they see as overly feudalistic practices.

This is a misnomer, firstly because “feudalism” was a particularly European phenomenon, and secondly because Negri Sembilan’s system of allocating responsibilities has always been uniquely democratic.

All the chiefs – and indeed, the palace courtiers and officials – have been elected to their positions according to the rules of their matrilineal clans.

Different as it may be from our modern parliamentary democracy, the system seems remarkably resilient, functions well for the roles it provides, and a source of pride for the people of Negri Sembilan.

Tunku Zain Al-‘Abidin is the second son of the Yang di-Pertuan Besar of Negri Sembilan. The views expressed are the writer’s own.