origin man of in jambi

Tribal man of Jambi

Isolated communities living around the mountain twelve Jambi Woods calls himself a distinguished man with the outside community, called the light. The child is also a term that they themselves enjoy, and they were very angry at being called a person's camp, as it is considered demeaning themselves. In a conversation between community members about the camp jambi reflected in terms of expression of someone who shows the position and ignorance, such as littering called it "Kubu you ....". Other designations of people liked the jungle is "relative", ie a way to call someone who has known and rarely met. When you have often met the familiar call is "NCO" which means friend. (Soetomo, 1995:58)

In line with the above Butet Manurung also argued that, camp means dirty, primitive, pagan, or other similar meanings. This word actually comes from The Wilderness is actually used by outsiders to refer to the identity of The Jungle is "primitive". Later on, the mention of this was affecting the outlook and behavior when dealing with the Forest People outsiders. They feel inferior and be lost confidence in himself. (Manurung, 2007:41)

2. Kids In The Origin of Interest (The Jungle)

About the origin of Tribal Children In (Muchlas, 1975) mentions various stories / tales from the oral narrative: Stories Fruit Gelumpang, Tambo Child Within (Minangkabau), Black Wooden People Story, Story Series Central Sumatra, Jambi and the Dutch War Stories, Stories Tambo Srivijaya, Ulu Big Story derivatives and Bayat, The story of the man faction. Of the story / saga is Muchlas draw the conclusion that the child comes from three offspring:

A. Descendants of South Sumatra, generally live in the district of Batang.

2. Descendants of the Minangkabau are generally in the district of Bungo Tebo some Mersan.

3. Jambi is a descendant of the Original Black Water camp Sarolangun Bangko District.

Another version of the origin of man according to his own Jungle in the Soetomo Muntholib dissertation, was a brave man named Bujang nomads. On one day have fruit gelumpang and taken to his house. One night he dreamed that gelumpang fruit was wrapped in a white cloth will be a miracle, which turned into a beautiful daughter. Daughter was invited mating Bujang nomads, but nomads Bujang said that no one who they marry. The daughter said: "Cut a piece of wood and peeled bayur then lintangkan in the river, you walk off the end of my pitch. If Kiata can compete forehead on the wood that means we're mating ". The request was met by Bujang nomads and fulfilled all the conditions, then the two became husband and wife. Of the marriage were born four children, namely Bujang Malapangi, Dewo singles, Ivory Princess, and Princess Pinang Selaro Cook. Malapangi servant, the oldest child who acts as the base of the heir and daughter Pinang Selaro cook as the youngest or also known as end beneficiaries out of the woods to go to the village and converted to Islam; both up into the light. Cook's daughter lived in harmony Pinang Seregam Tembesi, while Bujang Malapangi make the first village along the river's first Makekal Bunge Flower, Pond Tilan second, third in the Gold Cempedak, to four in layperson Poor, to five in Limau Sundai, and the last village in the Land of Garo now. This is what makes the character makes the descent Bujang Rimba Malapangi as Jenang (one that is acceptable to the Jungle, and also by others, in addition to the Forest that serves as an intermediary for people Rimbo that would relate to other people or other people who will be dealing with people Rimba). The most influential porridge made rajo (king), and all affairs of the Jungle by outsiders to involve them and rajo Jenang it.

In mythology, they (the tribe Son-In) is still considered a descendant of the soles of Puyang Width Cambai from the village, Muara Enim. According to their recall, which derived from the narrative of his grandparents, that before they were residing in the Sako Suban, they lived in the hamlet Belani, Rupit Estuary region. They move because of the war when pressed for time and the Palembang sultanate era when the Dutch colonial period. In a timely manner when they move is not known yet, that they (Tribal Children In) remember according to the narrative, only the Sultanate of Palembang and the Dutch colonial period. From Hamlet Belani, Tribal Children In more backward into the woods and up the Suban Sako territory. In this Suban Sako territory, they settled in the area of ​​land between the rivers and streams beehive Suban Sako, both as a child of the river Batanghari Leko. Residential areas they occupy are called the stumps Mangris. (Director General of Ministry of Social Affairs Isolated Communities, 1998 :55-56)

Version of the social department in the data and information Ministry of Social Affairs (1990) mentions the origin of the Tribal Child-In: since 1624 Tasun Sultanate of Palembang and Jambi kingdom, which is still one family, are constantly arguing and fighting in the Black Water finally broke out in 1629 . This version shows why there are currently two groups of young people in the language, physical form, housing and different customs. Those who occupy the wilds of Musi Rawas (South Sumatra) in Malay, with a yellow-skinned race of Mongoloid posture like Palembang now. They are descendants of troops Palembang. The other group lived in the forests of Jambi brown-skinned, curly hair, eyes indented. They belong to race wedoid (mixed wedda and negrito). It is said that they were mercenaries from other countries Jambi kingdom.

Another version is the story of the Dutch jambi war ended in 1904, the troops who defended the Edinburgh Children In War led by Raden. War is the granddaughter of Raden Raden Nagasari. In a guerrilla war in the terkenallah Young People's camp as meaning people who do not want to surrender to the Dutch colonists who carry firearms distant disease. The Dutch called The Kayo White as opposed to the King of Jambi (Kayo Black People) (Muchlas, 1995).

More information about the origin of "Spare the Son-In" was also published in the isolated community profile series (BMT, Social Affairs, 1988) which is as follows:

Once upon a time there war between the Kingdom of Edinburgh, led by Cook and Puti conformable Pinang Tanjung Jabung kingdom led by Rangkayo Black. This battle is more flared, finally heard by the King Fences Ruyung, the father of Puti conformable Cook Pinang. Fences Ruyung king ordered to conquer the kingdom Rangkayo Black, they agreed and swore / promised not to return before the win. The distance between the kingdom with the kingdom of Jambi Ruyung fences so far, to go through the forest jungle on foot. Their journey has been for days, their condition has begun to decline, while food supplies are depleted, they are confused. Their journey is still far away, to return to the kingdom of fences Ruyung they feel ashamed. So they consulted to defend themselves living in the jungle.

To avoid the embarrassment they look for places that are quiet and deep into the jungle. Circumstances of their lives more and more isolated, they call themselves descendants of Tribal Child-In.

About Tribal Child-In this (The Jungle) Ruliyanto, journalists Tempo (Tempo, April 2002:70) writes that: a number of articles refer to the jungle is an old Malay group of family Melanesia. They are equated with the other old Malay in Indonesia such as the Dayak, Sakai, Mentawai, Nias, Toraja, Sasak, Papua, and the Batak inland. Old malay group is the first wave of exodus from Yunan (near Yang Tze river basin in South China) south into Indonesia in 2000 BC. They then knocked out and fled into the woods when the group came and brought the young Malay civilization higher between 2000 and 3000 BC.

According to Van Dongen (1906) in Tempo (2002:71) states that The Jungle as a primitive level of ability is still very low and no religion. In conjunction with the world outside of the Wilderness The silent practice their trade transactions by hiding in the woods and to barter, they put it on the edge of the forest, then people will pick up and replace melayu. Gongongan dog is a sign of the goods have been exchanged.

Likewise Bernard Hagen (1908) in Tempo (2002:71) (the stronghold of die auf Sumatra) said The Wilderness as a pre-Malay who is a native of Sumatra, as did Paul say that the Rimba Bescrta all the proto malay (malay old) Semen is in Malay njung pressured by the arrival of a young Malay.


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