Asian Journal of Social Science Research

Volume 1, Issue 1, 2018

AN EXPLORATION OF AWARENESS ON THE ADAT PERPATIH IN MUKIM

PANTAI, SEREMBAN, NEGERI SEMBILAN

Rohaizah Abdul Latif1*, Asra Zaliza Asbollah1, Muhamad Naim Kamari1, Taufik Mohd Sharif1

1Faculty of Education and Humanities, UNITAR International University, Malaysia

*Corresponding author, rohaizah@unitar.my

ABSTRACT

Malaysia is known for its rich customs, cultures and heritages due to its diversity of race, ethnic and

religion. Customs represent traditions, cultures, practices, rules and beliefs of which have been an

essential part of the nation’s social and economic system. Traditions on the other hand, are rules

that have been practiced since immemorial time which determine the language, beliefs, values

and norms of a particular society. Adat Perpatih and Adat Temenggong have been associated

with the Malay people in Malaysia. Adat Temenggong is a custom that are based on patrilineal

or paternal descendants while Adat Perpatih is a custom that are based on matrilineal or maternal

descendants. Adat Temenggong is widely practiced in most of the states in Malaysia except for

Negeri Sembilan state. The majority of people in Negeri Sembilan practiced Adat Perpatih. This

custom is practiced by most customary districts in Negeri Sembilan. There are 13 customary districts

in Negeri Sembilan namely Luak Jelebu, Luak Jempol, Luak Muar, Luak Johol, Luak Gemenceh,

Luak Air Kuning, Luak Inas, Luak Tampin, Luak Gunung Pasir, Luak Terachi, Luak Rembau, Luak

Linggi and Luak Sungei Ujong. This study aims to discover the awareness of local communities in

preservation and practices of Adat Perpatih in Mukim Pantai, Seremban. This research is based on

qualitative approach whereby the data is collected through semi-structured/open-ended

interviews with the local communities in this village or kampung. The result of this research project

has shown that there are evidence of inheritance and preservation of Adat Perpatih in Mukim

Pantai, Seremban, Negeri Sembilan.

Keywords: Adat Perpatih, Custom, Culture, Preservation, Tradition, Heritage

INTRODUCTION

RESEARCH BACKGROUND

The Importance of Conserving Customs, Culture and Heritage

Customs and cultures seem to be ignored and being restored based on the situation and the

exchange of the time. According to Husin Embi et al. (2004) Malays are rich in customs of which

were inherited and being passed from generation to generation. The commitment shown by the

Malay community towards this custom is clearly illustrated in the following Malay phrases, “Kecil

dikandung ibu, besar dikandung adat, mati dikandung tanah” the first phrase can be directly

translated asa man is always bound by the rules of society (custom & culture), never entirely free.

Another Malay phrase that is bound to remind the people about the customs and traditions is

“Biar mati anak, jangan mati adat”, which can be translated to custom (customary) must be

enforced, even if it has to sacrifice its own family.

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Adat or customs teach people to be civilized, temperate, tolerant, mutually respectful, self-help,

in order to create a sense of harmony and peace in the life of society, nation, and state. Same

goes to Adat Perpatih which is considered as the identity of the Negeri Sembilan state and its

unique culture is the pride of the community, however, many are confused and unable to

understand the essence of the custom which some of the rules are said to be unlawful

(Kamruzzaman, 2017). This situation is also being faced by other races in Malaysia not only among

Malays as raised during the Cultural Congress 2017 in Kuala Lumpur. During the congress, it was

revealed that they are problems involving the erosion of cultural heritage, lifestyle, language,

clothing, traditional construction and identity of all races in Malaysia. According to Barcon (2014)

in his article, ‘The Importance of Culture and National Identity in The Society, The Sad Story of

Liberia’, the role of culture in the society today has been damaged because of what he was

referred to as the forgetfulness of the past and the neglect of the cultural heritage. When there is

insufficient awareness for tangible cultural assets, these assets could not be protected and are

damaged (Unesco, 1999; 2003). One of the reasons that heritage has been spoiled is due to lack

of awareness to the public (Shankar & Swamy, 2013).

Research Objectives

The study was conducted with the aim to determine the level of awareness among the local

community towards these customs. Apart from that, it is also to investigate practices or programs

conducted to preserve Adat Perpatih among the community. The study hoped to recommend

programs or activities that can create awareness on Adat Perpatih with the intention of this

practice to be passed down to the next generation. The awareness can also encourage

researchers to document the history and culture of the fading Adat Perpatih among the younger

generations.

Research Area

Mukim Pantai or sub-district of Pantai is located in Seremban, Negeri Sembilan. It is one out of eight

sub-districts of Seremban, the capital city of Negeri Sembilan state. Negeri Sembilan state has

eight districts, which includes Seremban, Rasah, Telok Kemang, Rembau, Jelebu, Kuala Pilah,

Jempol and Tampin. Seremban comprises of eight sub-districts which includes Seremban Town,

Rasah, Ampangan, Rantau, Pantai, Labu, Setul and Lengeng.

‘Mukim’ Pantai sub-district comprises of 15 villages. For an easy and smooth running of the

administration and management, the total of 15 villages has been divided into three main Village

Safety and Welfare Committee or in Malay ‘Jawatankuasa Kebajikan dan Keselamatan

Kampung’ or simply known as ‘JKKK’. The three main Village Safety and Welfare Committees are,

‘JKKK’ Batu 7, ‘JKKK’ Batu 8 and ‘JKKK’ Batu 9, ‘Mukim’ Pantai, Seremban. Each ‘JKKK’ represents

1 main village which is, ‘JKKK’ Batu 7 known as Kampung Pantai, ‘JKKK’ Batu 8 known as Kampung

Batu 8 or Kolam Ayer and ‘JKKK’ Kampung Batu 9. ‘Mukim’ Pantai is located within 25 kilometres

from the town of Seremban. It is under the ‘Majlis Perbandaran Nilai’ (MPN) or Nilai Municipal

Council administration.

In order to sustain their living condition, the people here have been working on agricultural lands

which it is also among the economy activities, followed by a few other sectors in lodging business,

food and beverages, factories and retails. The name of ‘Pantai’ or beach in English was first used

in the 16th century by the Minangkabau’s people of the Malay Peninsula. It was made to believe

in those days this place was next to a large river. Due to erosion this area has become a village.

Ever since it was named as ‘Pantai’.

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Figure 1.6: Map of Seremban

(Source: discovernegerisembilan.blogspot.com, 2013)

Research Problem

In this modern time, the community members are competing among themselves for progression

in standard of living. Every member of the community itself attempted to show their creativity and

innovation for a better living condition. These matters are something that giving positive impact

on the community. However, due to that matter, the customs and cultures seem to be ignored

based on the situation and the exchange of the time. According to Husin Embi et al. (2004: 85)

Malays are rich in customs, inherited from generation to generation.

Same goes for ‘Adat Perpatih’, which it’s the main identity of Negeri Sembilan state and its unique

culture is the pride of the community, however, some still confused about some of the customary

regulations. There are still many who do not understand the essence of the custom which some of

the rules are said to be unlawful (Sinar Harian, 2017). During the Culture Congress 2017 which was

held in Universiti Kebangsaan Malaysia, Bangi, congressional participants can sense the extent to

which cultural heritage is marginalized not only in the context of the lives of individuals and families

today but also in industrial and national practice. Cultural heritage has clearly fading not only

among Malays and indigenous but also Chinese, Indians and other races in Malaysia. According

to Lincoln Barcon (2014) in his article, ‘The Importance of Culture and National Identity in The

Society, The Sad Story of Liberia’, the role of culture in the society today has been damaged

because of what he was referred to as the forgetfulness of the past and the neglect of the cultural

heritage. For that reasons, variables such as awareness, effort and practice must be done to

protect the heritage of the ancestor. If there is no awareness or sensitivity among the community

regarding the importance for us to honour our own indigenous culture for sure in the future it will

slowly start to disappear. The efforts to give out the awareness are important especially to the

young generation so that they can know their origin and at the same time strengthen their own

identity.

In order to achieve the objectives of the study, research questions have been built such as, how

is Adat Perpatih being practiced, how is Adat Perpatih being maintained, what is the effort being

made to ensure that Adat Perpatih is being continuously practiced so that it is inherited to the

next generations and lastly is the program/ activities implemented effective or/ received a good

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response from the young generation? These are the questions that will lead to an answer that

meets the objectives of the study.

LITERATURE REVIEW

Social Change Theory

Odetola (1978) views social change as primary change in social relation. Social change can be

interpreted as the change in social structure, within the framework of such structural changes, in

social institutions.Basic institutions perform function for the society, thus these basic institutions are

dynamic and adaptive to changes (Wahab et al., 2012). The environment of social structure

requires certain amount of tenacity in some of their features in order to perform that expected

function. But observations portray that society and components of social structure change

continuously. Social change could either bring either progress or decline for the members of a

society. As human beings collectively adapt themselves to their environment, they bring about

changes to their ways of life. The applicability of this theory is that it has strongly affected the ways

of doing things in all societies. The urbanization and industrialization have altered the totality of

our social institutions, not living the political and economic systems unaffected (Wahab et al.,

2012).

Inheritance and preservation of culture and heritage

Customs, culture, heritage and traditions cover the practice and a way of life for various races in

the country. According to Cloonan (2001), preservation is defined as the specific actions that

have taken to prolong the useful life of individual objects or entire collection within a specific

organization. Apart from that, it is also an action s taken to anticipate, prevent, stop, or lesser the

decline. Preservation can also be defined as the art of anticipating and preventing from any

damaged (Baker, 1981). According to The International Council on Monuments and Sites

(ICOMOS) and (Brooks, 2002) also has described cultural heritage as a symbol of living which has

been developed by a community and passed on from generation to generation. It includes

customs, practices, places, objects, artistic expressions and values.

Similarly, in Malaysia, firmness in respect of enforcement is very important to give awareness to

individuals and groups associated with the government's concern for heritage. Strict penalties

such as fines and imprisonment are among the measures taken to prevent illegal acts - laws and

the protection of heritage. National heritage has been protected from encroachment, digging

without license, issuing and selling abroad (Mohd Yusoff & Hanafiah, 2015). Preservation of

heritage and culture seen as major factors in economic policies that contribute to a country's

tourism development. It is a fact that is widely adopted in which the preservation of cultural

heritage is very important and it is also used to distinguish between the products of existing tourism

products (Cuccia & Cellini, 2007).

Awareness

Generally, awareness can be defined as a situation where a person or a group of individuals and

communities that knows, realize and understand the condition and position of a case or

controversy. With awareness, understanding and knowledge, it will help to give, share and

distribute information and accurate in regard to matters concerned with others (Wan Razali,

2012). Awareness is very important as it as a sign of sensitivity to something other than as a way to

show a sense of anxiety, concern and anxiety of a person or group of communities about the

things going on around him. It is also a way of showing the level of knowledge and the level of

understanding and curiosity within an individual or a group of community members involved.

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According to Burcham (2002), awareness of cultural is a reference to a growing awareness of the

culture and manners in which culture shapes values and beliefs.

Meanwhile, cultural awareness is defined as an appreciation of the importance of the creative

expression of ideas, experiences and emotions in a range of media, including music, performing

arts, literature, and visual art (European Parliament and of the Council, 2006). In another definition,

cultural awareness is the foundation of communication, and it involves the ability to stand alone

and be aware of cultural values, beliefs and perceptions of our culture (Quappe & Cantatore,

2007). It also refers to one's ability to recognize its unique cultural values, beliefs and

characteristics, while understanding that others cannot share the same value (Gingerich, 1998;

Villegas & Lucas, 2002). According to Burcham (2002), awareness of cultural is the reference to a

growing awareness of the culture and manners in which culture shapes values and beliefs.

Awareness of cultural heritage and natural historical of the nation has a high value, unique, and

also can contribute to the understanding and community appreciation through the tourism

heritage education programs and initiatives at the local community stage, nationwide or regional

level (Advisory Council of Historic Preservation, Hasibuan, Isal, Ahmad, & Selviandro, 2011).

Awareness is an important component both for the protection of cultural heritage and for

transforming the cultural heritage to a gain factor (Dumcke & Gnedovsky, 2013). Cultural

Awareness refers to the development of cultural consciousness which been developed in which

creates values and belief (Burcham, 2002). It is also a fundamental part of heritage administration

and preservation. It needs local support and commitment (Shankar & Swamy, 2013). One of the

reasons that heritage has been spoiled is due to the public’s lack of awareness (Shankar & Swamy,

2013). It is to be called for the legacy to be exposed and promoted as a driving force for dynamic

engagement and social responsibility as a condition for long-term growth (Apostolopoulou et al.,

2014). It has been proven that any development not developed through local consciousness is

bound to be unsuccessful (Zerrudo, 2008). Custom and culture must be maintained so it can be

enjoyed together by the young generation and the next generation. These customs and culture

are also one of the medium to create the nation. After all, these efforts being done; this indigenous

culture will be inherited from one generation to the other generation. The best way of preserving

cultural heritage is to encourage its study at all levels in the society. Traditional leaders should be

made to teach the youths the community’s indigenous culture.

Effort

In general, effort can be defined as the action or an initiative that has to be taken as a sign of

concern to certain issues or matters. Efforts are needed to develop a higher awareness of the

community to include information education communication, legacy walks, freedom walks, street

fairs, light and sound shows, Tonga tours, heritage festivals, heritage awards, heritage newspapers

to promote administration and effective conservation in heritage area (Srivastava, 2015). Transfer

of Cultural Heritage in the field of community development, promote the convenience and

knowledge, management and promotion can be used to raise awareness of the local culture of

the community (the European Union, n.d.).

As in other countries, in Malaysia there are also various efforts has been made by the authorities,

especially the government through the relevant departments and agencies under it. Among the

active departments that have done an effort and initiated to foster the culture and heritage so

that it will maintain alive is the Department of National Culture and Arts (‘JKKN’). Through an

interview made with Tan Sri Norliza Rofli, the Director-General of ‘JKKN’, she stated that the support

and encouragement are always been given to the cultural arts activists for example through the

provision of infrastructure facilities, arts and cultural guidelines, fund assistance, services advice,

training and recognition. Most of the art enthusiasts are elder people who wish to preserve the

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custom, but the challenging part is to find those who are willing to continue the legacy. Hence,

the ‘JKKN’ has taken the role by going down to the ground to ascertain the talent of the society.

This effort can be strengthened through improving the effectiveness of the ‘JKKN’ through 14

offices for the State Department throughout the country (Utusan Malaysia, 2016).

Apart from that, through other interviews, during the Cultural Arts Reach program: Seni @Pentas

2017 held at Taman Desa Secondary School, Desa Country Homes, Rawang, Tan Sri Norliza also

stressed that JKKN and the Ministry of Education, Malaysia are always sensitive and attentive to

formulate measures and initiatives to create value-added, transformational transformation, and

become a platform for the development of homeland culture through the support of cultural

tourism products (Harian Metro, 2017).

Meanwhile, in an effort to inculcate and emphasize the ‘Adat Pepatih’ among the younger

generation, an initiative was made by the Malaysian Government Cultural Societal Adviser,

Dato'Seri Utama Tan Sri Dr Rais Yatim who has produced a book titled 'Adat The Legacy of

Minangkabau'. This book has documented 20 main headlines from the early history of ‘Adat

Perpatih’, its arrival in Negeri Sembilan and the practised till today. This paper is documented with

a view to dominate the external market researcher who are interested in the study of the

archipelago and also to the customs researchers.

Apart from all the above element of Adat Perpatih that was initially mentioned, the customary

land or tanah adat is also one of the most important elements in the practice of Adat Perpatih. It

is a precious treasure in the community who practice Adat Perpatih (Norhalim Ibrahim, 1984).

Specifically, the word customary land is used to refer to land that is inherited under the Adat

Perpatih as practiced in Negeri Sembilan. Another word for this customary land is an ancestral

land or inheritance land. Hence, any land that has been registered and endorsed by the word

'customary land' on the land registration is a legal customary land (Nadzan Haron et al., 2010).

The adaption of the term customary land in Malaysia began in 1909 by the British administrators

which the aim is meeting the needs and facilitating the administration in the matters of collecting

the land revenue (Nadzan Haron, 2010). In Negeri Sembilan, the customary land is different from

ancestral land, although both are heritage lands. The ancestral land will be inherited by the heirs

and divided according to Islamic system called faraidh while the customary land is inherited by

the practiced of Adat Perpatih from female heirs. In Adat Perpatih, the customary land is a symbol

of status that is defended because it involves tribal dignity, hence it cannot be arbitrarily sold,

transferred or mortgaged unless certain conditions have been established by customary law

(Nadzan Haron, 1997). As acutely summarized by Nellie Tan and Patel (1992), clan descent does

through women – “a man is a member of his mother’s clan until by marriage he is received into

his wife. Women may not travel; the husband settles in his wife’s village – not the wife in the

husband’s”. However, this does not mean that the male is being ‘slaved’ by the female or has a

lower position in the community. The male is still considered as the leader of the community and

women still have to respect and follow their leads. The uniqueness of this custom lies in the system

of inheritance which is passed from generation to generation through the women. The land is

owned by wives and passed on to their daughters while the man of the family deals with matters

of property and land, strictly as a duty to his wife and her kin. Thus, in this system, heritage, titles

and family names are handed down to the following generations through the females in the

family, as opposed to most customs in the world where the family lineage is continued through

only the males (The Sun Daily, 2009).

RESEARCH METHODOLOGY

A qualitative methodology is described as the best strategy for “discovery, exploring a new area,

developing hypotheses” (Miles & Huberman, 1994). In this study, an in-depth interview approach

(Patton, 1990), by way of “guided” conversation is utilised with the participants. It consists of semi-

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structured interviews guided by the use of open-ended questions. The interview sessions were

tape recorded after obtaining permission from the respective respondents.

Participants were encouraged to response in their own words based on their own understanding

and knowledge. Apart from that information from journals, articles, books and any printed or

digital sources also being gathered as secondary data, and this includes graphic information

which being used to capture the sense of local community during the interview. It needs to be

prudently examined in order to meet the research aim (Fielding and Fielding, 2000; Heaton, 1998;

Mauthneret al., 1998; Hammersley, 1997; Hinds et al., 1997).

The interview was casual in order to make the participant feel attached. During the process, it

discovers the views, attitude, and behavior, idea, and motivation as well as barriers; hence

participant were required to talk willingly without hesitation. The community in Mukim Pantai is fully

converse in Malay language, therefor the interviews were conducted in Malay language. The

audio-recording and transcription were used, thus the result from the transcription will be

supported and transferred into verbatim quotes.

The size of the sampling was small (10 participants), however richness of information together with

appropriateness as well as adequacy are the vital aspect in qualitative sampling, thus sampling is

not matter of representative opinion (Morse & Field, 1995). In addition, data saturation is generally

being argued and discussed as one of the imperative topics in qualitative method on sampling

selection (e.g, Lincoln & Guba, 2007, 1985, 1994, 1995, Sandelowski, 1995). This is where the data

has reached to a point of informational redundancy and the rest (additional data) has less or

minimal contribution to the research. The term saturation is deemed to be an indicator that

adequate and appropriate data collection has been accomplished.

The interview session took average about 2 hours for each participant. Participants took longer

time to get to know the interviewer before the actual questions were asked. The introduction

includes refreshments and intermittent rest whereby the participants had to attend to other things.

The were instances whereby the participant had to show the interviewer the places of interest

nearby the village, artefacts, costumes, photos and other items related to Adat Perpatih culture.

The duration of data collection in Mukim Pantai was completed within 2 weeks. The interview then

was transcribed and coded into thematic for better understanding.

FINDING & DISCUSSION

AWARENESS OF ADAT PERPATIH

The connotation of Adat Perpatih

Majority of the participants have basic knowledge of what ‘Adat Perpatih ’is. They knew that this

custom is practising matrilineal women lineage as well the knowledge of the tribe or called ‘suku’

in ‘Adat Perpatih’, who and how it is been passed down to their heir.

As one of the participants have explained during the interview, "Through my understanding, this

‘Adat Perpatih’ has been practised by previous generations, I know about this custom through my

late mother and father when I was young" (Participant 4).

Then followed by, "The tribes or 'suku' in ‘Adat Perpatih’ are inherited by the side of the mother or

the female, so if a man from ‘Adat Perpatih’ encirclement marries a woman from outside of Negeri

Sembilan or outside of the ‘Adat Perpatih’ encirclement and the woman didn't carry or has no

tribes or 'suku' from any of 12 tribes in ‘Adat Perpatih’, then if they get a chance to have a child,

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their child, will have no tribe or 'suku'. Unless the man marries a woman from Negeri Sembilan alone

or women from an ‘Adat Perpatih’ encirclement, then their children will carry or inherit the tribe or

'suku'. Similarly, if the woman marries a man from Negeri Sembilan or from ‘Adat Perpatih’

encirclement or even from outside or another state, her children will inherit the tribe or ‘suku’ of

the women or the wives" (Participant 3).

Customary Land

In the context of the customary land in ‘Adat Perpatih’, the land plays a role as an element to

unite and establish a close relationship between members of the tribal groups. As such, with the

existence of traditional houses or heritage houses or the so-called old-built houses that was built

on the customary land, it is enough to prove that the people or communities here still maintain

and preserve the ‘Adat Perpatih’.

The participants describe customary land as land which is inherited to women only. It is the land

of the women's family house that has been inherited only by the women’s sibling or the women

closed relatives from the same 'suku' on the mother side. As stated by the participants, "This

Customary Land given to women or girls in order to guard the honour of women, as mothers and

wives when in the event of any household problems leading to divorce, the woman has a land to

work for to support her family. Meanwhile, a son in ‘Adat Perpatih’ practice is encouraged to

trade or to travel out of the village to find a living. Because of that too, after he gets married the

man must stay in the women's family's home. Next, he can start work on the heritage land of the

wife to support and start his new family. Only the customary land of the family of the women is

inherited to the woman, any property other than that is according to the division of Islamic law

which is ‘Faraid’ law (Participant 5).

With regards to the above, based on the interview with Head of village, he explained that there

are two categories of land, namely customary land and non-customary lands. This non-customary

land is a private land which, it may acquire the property either by purchase from the previous

owner or was inherited by ‘Faraid’ from their parents. Therefore, the land used in the vicinity of

‘Mukim’ Pantai are majority customary land. This means that the Village Safety and Welfare

Committee (‘JKKK’) in collaboration with the Customary Leaders and their respective authorities

have established good relationships in order to ensure that this area is not left behind in the

development stream, especially in raising the socio-economic status of the population.

As leaders, they should keep in mind that these lands are used properly with beneficial outcomes.

The abandoned land shows that the leader does not perform his duties perfectly. They also

determine - the women in their encirclement, who is entitled to inherit the customary lands. In

‘Adat Perpatih’, customary land gives assurance for life. It is the duty of the customary heads to

use their intelligence or wisdom so that the land may protect its men, elderly, disabled people,

sick and helpless people. These groups are the people who need help and protection.

Hierarchy structure of autonomy in Adat Perpatih

Historically, Negeri Sembilan was formed as a result of the merger of nine areas or territories led by

the head called Penghulu Luak or the Territory Leader, besides the king who called as Yang

Dipertuan Besar and four big state constituencies or Undang. Under the customary political

systems, there are three types of territory which is Luak Berundang led by the Undang, Luak Tanah

Mengandung led by Yang Dipertuan Besar and Tampin region administered by Tunku Besar

Tampin. The Luak Berundang is consist of Luak Jelebu, Johol, Rembau and Sungai Ujong which

the customary leader is called Undang. In terms of the customary structure of governance, every

Luak Berundang has the autonomy where the position of the Undang is the same as the status of

the king. The existence of the customary head position for each of the rulers or territories that led

was the result of the practiced of the social and political system of Adat Perpatih. It shows that

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Adat Perpatih is the embodiment of the formation of the State as well as the social system which

gives mandate and responsibility to its rulers (Lembaga Muzium Negeri Sembilan, 2010).

In Adat Perpatih, the tribe or suku is also an element that determines a person's involvement in the

custom. According to Abdullah (1975) suku means tribe or clan defined as a group which is

derived from a strain traced descent through mothers. This means Adat Perpatih community

practiced a large tribal family system who lives in harmonies by helping each other. There are 12

suku in Adat Perpatih, there are, Biduanda, Batu Hampar, Paya Kumbuh, Sri Mungkal, Tiga Nenek,

Seri Melenggang, Seri Lemak, Batu Belang, Tanah Datar, Anak Acheh, Anak Melaka and Tiga

Batu. In Adat Perpatih, same tribal marriage is forbidden. The community has their own rationale

for the prohibition of marrying in the same suku. Among them is because, it's empowering family

institutions as each member who knows family ties certainly concern, care and protects his suku.

Meanwhile, the men are considering the women in their suku as their sisters or mothers, which they

should be respected, cared for, protected and loved. Suku is headed by a leader called

Lembaga.

According to Norhasiah (1992), Lembaga must marry a woman from his luak or territory,

responsible for the safety and to ensure the harmony in his suku. Lembaga also required to be

present during the distribution of the customary land and the declaration of berkedim. He also

serves as a judge who judges any commotion among his member. He cannot act arbitrarily which

he can be fired for any errors defame the suku, negligence of duty, abuse of power beyond the

limits of its powers ". Each suku is divided into smaller sections called perut which consist of the

community who have a relationship and a family tree that can be commonly traced clearly up

to seven descendants of a common ancestor. Each perut led by the head called buapak who

acts as an assistant to the Lembaga in administering customary administrative duties. While every

member in perut is known as anak buah. Anak Buah appointed their buapak in their own perut

followed by common consent.

One of the participants also has mentioned about the legacy of ‘Dato 'Undang Luak Sungai

Ujong’ position which the only heir is from 'Suku Biduanda' Kampung Pantai is entitled to the

position, this was stated by the 'Ketua Kampung' himself, which he's a nephew to the previous

‘Dato' Undang’ (Participant 1).

"As for young generation like us, we have been exposed to these ‘Adat Perpatih’ through the

history lessons during high school, after school completion; there is no further exposure to them

except through the reading of newspapers such as articles, magazines and information from the

internet. Sometimes information or stories are presented by grandparents if there is any ceremonial

or feast" (Participant 9).

Therefore, it clearly illustrates that ‘Adat Perpatih’ is emphasizing the importance of the role of

leader in the community to care for his or her children or members. They need to be representative

of their members in the ‘suku’ to deliver a message to the higher party or authority in order to

maintain harmony among its members. This is not limited to the encirclement of the ‘Adat

Perpatih’ only, but overall as well as matters involving agencies representing the government such

as the ‘JKKK’.

Matrimony in Adat Perpatih

There’s also an additional fact about ‘Adat Perpatih’ that have been mentioned by the

participant which is regarding the marriage system, “same tribal marriage is prohibited in ‘Adat

Perpatih” (Participant 10).

“In the old days, most married couples with little children, when there's a need to go out to work

perhaps in giving hands to their husband may it at the paddy planting field or farming, they will

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leave their little ones with their female relatives of the same tribe to be breastfeed. Therefore,

originated from 'session' it becomes 'sesuku'. Means, 'sesusuan' is 'sesuku' which they are originally

from the same root. The rationale behind it because, in line with the teachings of Islam, children

from the same breastfeed mother are considered as siblings and they are not allowed to get

married. Therefore, it has become a practice to the community of Adat Perpatih practitioners,

that is, same tribal marriage is not allowed because it is like marrying with his own brother or sister.

However, if the marriage is unavoidable, one of them either the man or the woman shall go out

of that particular tribe. So, if a woman comes out of the tribe she will not be able to inherit the

customary land of her family. Whereas if the man, he will not be able to hold any position in his

tribe” (Participant 1).

PRACTICES OF ADAT PERPATIH

Further to the awareness of Adat Perpatih being practised in their daily livelihood, there are strong

evidence to show that it is still being practised here. Participant 1 explain that because the 'Suku

Biduanda' or ‘Biduanda’ tribe heirs in Kampung Pantai is the original heir to inherit the position of

‘Dato 'Kelana, Dato' Undang Luak Sungai Ujong’. As a result, it became a symbol of the ruler in

Adat Perpatih with royal status. The position of ‘Dato' Kelana, Dato' Undang Luak Sungai Ujong is

the seniors among all the 4 ‘Dato' Undang’ in Negeri Sembilan, and it also gives consent in

deciding the appointment of the Negeri Sembilan Yang Dipertuan Besar. In the event of any

death or the appointment of ‘Dato 'Undang’, there are several Traditional Traditions ceremonies

to be carried out based on the practices of the ‘Adat Perpatih’ which have been passed down

from time immemorial. Therefore, the members of the ‘Suku Biduanda’ are those who are involved

in performing the ceremonies. In ‘Adat Perpatih’, if the official appointment of the Negeri

Sembilan Yang Dipertuan Besar is called coronation or 'Pertabalan', but for ‘Dato 'Undang'

position, it was called 'Kerjan'. Therefore, since the legitimate heirs of Dato 'Kelana Petra Dato'

Undang Luak Sungai Ujong are from Kampung Pantai then Adat Perpatih will be Permanently

preserved here”.

Other related matters that still being practised in Adat Perpatih are in the case of distribution of

the customary land. This is because there are some of the areas of the villages are still on

customary land status” (Participant 6).

PRESERVATION OF ADAT PERPATIH

Majority of participants agreed that "despite being in the modern age, Adat Perpatih is still well

preserved. This can be seen during ceremonial feasts, especially during wedding ceremonies held

in traditional villages, especially the heritage houses located in customary lands " (Participant 2).

"When a feast was held at the ancestral house which located at the customary land, such

practices such as installing curtains on the walls of the house and ceiling curtains on the porch or

‘serambi’ of the house will be made. In this section there is always a space being reserved for the

‘buapak’ or traditional leader of a tribe to sit together with other invitees, the practice of installing

the fabric curtain at the porch or ‘serambi’ of the house is the way or symbol of the tribe or ‘suku’

members to glorified the position of ‘buapak’ that is selected by the men in a tribe "(Participant

8).

Adding to the above reply, one of the participants stated that, "Only certain feasts are required

to install this curtain. If other feasts such as ‘yassin’ recitation or ‘tahlil’ , it is enough to provide a

clean and suitable space for guests with proper and minimal decoration"(Participant 7).

"Besides, during the feast other than the ‘tahlil’ or the ‘Yassin’ recitation attended by the ‘buapak’

or the customary leader, the men or the host should provide proper and complete dishes for the

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Volume 1, Issue 1, 2018

‘buapak’, other than the plates, cups and saucer that are included, the dishes have to be placed

on a nice tray which is covered with lid covered with cloth. This is also one of the ways to show

respect to their ‘buapak’ as well as a sign of courtesy”. (Participant 4)

In ‘Adat Perpatih’ practice, there are three important elements that symbolize the custom itself

which is the customary land, the customary heritage house and the governance system. Through

an observation of the physical environment in ‘Mukim’ Pantai, there are still many traditional

houses of Negeri Sembilan or also referred as ‘Rumah Pusaka’ or customary heritage house, which

is indeed the significance of the practice of ‘Adat Perpatih’ in Negeri Sembilan especially in the

‘Mukim’ of Pantai. If in Minangkabau, the existence of the custom is symbolized by custom houses

or called the ‘Gadang’ house, while in Negeri Sembilan it is known as the customary heritage

house. In contrast to the traditional houses of other states in Malaysia, the traditional house of

Negeri Sembilan symbolizes the sovereignty of the customary practice. Consequently, looking at

every part of the house constructed is related to the custom, especially the maternal physical

home which is similar to the shape of a buffalo horn, if it’s seen from outside. Indeed, the

architecture of the Negeri Sembilan traditional house is a bit influenced by the Minangkabau

house in the result of the migration of Minangkabau people in West Sumatra in the past. Although

most of these traditional houses have been refurbished with concrete with a modern touch

especially at the back, the front part which is the ‘Serambi’ is still being maintained.

Starting with the ‘serambi’ or foyer or better known as a living room at the maternal house, the

‘serambi’ of Negeri Sembilan houses has an elongated shape and there are a tip and base that

is determined according to the river's current route. This is the most significant difference in the

architectural tradition of Negeri Sembilan house in the country - other countries. This is the part

where is seen from outside, of which the shape of a buffalo horn where the end is often

downstream, while the base is upstream. Both have their own distinctive function which the base

of the space is the seats for the masters or the heads of customary during the feast, the Quran

recitation room, the solemnization of marriage, the circumcision, the dread of the corpse and

sleeping area for the host whose spouse has died.

The construction of the floor is evenly distributed throughout the ‘serambi’, in line with the ‘Adat

Perpatih’ which outlines the value of egalitarianism that every human being is equal even in rank

in the worldly realm. Passing through the ‘serambi’ is the maternal section which is the second part

of the architecture of the Negeri Sembilan house. The elevated part with a glazed board from the

‘serambi’ is the area that accommodating the bedrooms for the host and family members. Apart

from being used as a family bedroom, the room will also used for the bridal room especially for

their daughters. . , In addition to that, the maternal house also places a passage to the attic space

that becomes a space to keep valuables item. The maternal house is the main frame that

connects to every other part of Negeri Sembilan home architecture. Furthermore, the part of the

house is connected with space called a ‘kolek Anak’. The floor position of this area is being

spaced at one to two fingers measurement, this section is also used as a space for bathing the

corpse in the case of any death of a family member.

Other than that, the Negeri Sembilan traditional houses also have a shelf space which is a storage

space for kitchen utensils and animal feeds such as sago for chicken. The final space should

necessarily be the kitchen which is a compulsory part of every home. In the past, the kitchen was

in line with the floor of the maternal house, meaning it was positioned above the ground. However,

due to the era of circulation, this part has been transformed with modern touches which are made

of concrete and coupled with the increase in a number of rooms.

Referring to the matter of customary land, in ‘Adat Perpatih’, between customary land and

heritage customary house or ‘Rumah Pusaka’ are interrelated. Usually ‘Rumah Pusaka’ or

sometimes called ‘Rumah Tua’ (old house) was built on the customary land. As previously

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Volume 1, Issue 1, 2018

described in the introductory chapters, ‘Adat Perpatih’ adopts the matrilineal system, which the

jurisdiction is calculated through the mother's lineage. Therefore, the customary land will be

revealed to the daughter in the family. It should also be emphasized once again that the lands

in ‘Adat Perpatih’, not an individual right, it is the ‘suku’ where it can be delegated to the female

heiress of the same ‘suku’ and lineage if the existing owner does not have any female heiress in

her family.

ACTIVITY OR PROGRAM IN PRESERVING ADAT PERPATIH

On the activities or programs conducted at Mukim Pantai in preserving Adat Perpatih, the

participants mentioned that "the village committees in collaboration with government

departments such as the Department of Information and the Department of National Culture and

Arts have organized an awareness campaign on ‘Adat Perpatih’ involving the locals. Apart from

that, there are also programs involving locals with students of public or private universities which

known as ‘Bakti Siswa’. In these programs, besides being based on social, welfare, motivation and

social activities by students, it's also being alternated with cultural programs. Since the program

was organized in Kampung Pantai, therefore, in collaboration with the Village Safety and Welfare

Committee or ‘JKKK’ and with the help of the villagers, there was also a program such as talks and

forums that related to ‘Adat Perpatih’. It is not only accompanied by students but also young

people in this village and nearby villages " (Participant 6).

“Furthermore, there is another program that has been organized by the Negeri Sembilan Museum

Department in collaboration with the Information Department such as ‘Pesta Persukuan Adat

Perpatih’ which was held annually at Seri Menanti, Kuala Pilah. Normally, for this program, the

organizers will send an invitation to each Village Safety and Welfare Committee or ‘JKKK’ in Negeri

Sembilan through their respective state Assemblymen offices to send representatives or delegates

from each ‘JKKK’ to jointly support and at the same time to enliven the event that will be held. This

shows that the state government through its agencies apart from the assemblymen office, it’s also

played a role in turning on and cultivate the nature and culture-loving attitude for ‘Adat Perpatih’

especially among the people in Negeri Sembilan" (Participant 1).

"At the school level, there is also an effort being made by the school in order to give an early

exposure to children in order for them to get a better understanding on things related to national

customs, culture, art and heritage, in particular, the ‘Adat Perpatih’. Through the establishment of

the Association of Historical and Cultural Arts Association at each school, it can be the basis to

approach at the same time in appealing this group. It can also be a platform or a place for them

to pursue their talent or to cultivate an interest in customs, art, culture and heritage, especially

‘Adat Perpatih’. This is one of the roles played by the school in ensuring that cultural arts are not

be forgotten and being maintained "(Participant 7).

"In view of the previous efforts, it is not only undertaken by the government departments, but it’s

also been initiated and undertaken by the Student Associations of any public and private

universities through their established cultural bodies. Normally, they will plan by selecting the

appropriate location and place and also setting the theme and itinerary of the program so that

the activities that have been carried out will reach the objective. Such program normally targeting

the secondary students. The purpose of the program other than to settle the social responsibility

through community programs, it is also infused with elements - a culture where it is more of a sense

of responsibility towards the customs and culture"(Participant 10)

"Looking at the developments that have been made around the area in Negeri Sembilan, it can

be said that most programs and activities that have been made by any organizations or

associations from universities, schools and government departments and they have played their

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part in order to enhance ‘Adat Perpatih’ in particular and generally custom, art, culture and

heritage"(Participant 5).

Apart from the consensus among the members of the community, through the observation during

the ‘gotong-royong’ work that was held, every individual involved has performed their respective

duties properly and perfectly. As in ‘Adat Perpatih’, individual needs to have a good sense of

belonging as a member of society. In ‘Adat Perpatih’ practice it says that, if the individual is good

in a community carrying a good sense, then it will good for the community, if the individual

portrays a bad attitude, then the society will have the impact. It is likened to the proverb that says

'Tercencang Puar, Tergerak Andilau', ‘Puar’ is a type of tree, while ‘Andilau’ is a type of root that

strips the tree if it’s being cut into pieces, and it will affect the ‘Puar’. Thus, both have a mutual

attitude. Something related to an individual in a society, whether good or bad, will still have an

impact. Apart from the elements of land that mentioned earlier, the community here still practices

a peaceful way of life that is practised in ‘Adat Perpatih’. Regardless of any ‘suku’, through the

surveys during the interviews that have done here, during the ‘gotong-royong’ ceremony which

has been held during the interview, it can be clearly visible consensus among the residents. As

quoted in the customary proverbs, ‘Bulat Air kerana Pembetung, Bulat Manusia kerana

Muafakat’The proverb can be directly translated as, the water gets it round shape because of

the culvert, so as for human because of the consensus. This is the beauty of ‘Adat Perpatih’ which

covers the whole aspect of human life which is actually not limited to matters related to marriage,

inheritance and the heads of custom.

CONCLUSION

In completion of the study, through observation and analysis that were carried out, there are a

few recommendations that can be considered in order to ensure the continuity and preservation

of Adat Perpatih in Mukim Pantai are i) To propose Community Town Hall (Meet & Greet program)

with the ‘Undang’ on quarterly basis and ii) Encouraging tour operators to highlight customary

and cultural based activities. This can promote the continuous effort to encourage awareness

among locals at mukim Pantai.

However, the area under study focuses only on one small area in Mukim Pantai and the size of the

participants are rather small. Thus, there are potential for future research whereby researchers can

investigate into the acceptance of the millennial generation towards Adat Perpatih and the

challenges of preserving the ‘Adat Perpatih’ in another district in Negeri Sembilan.

In relating to the practice of Adat Perpatih, it is found that Mukim Pantai community practice Adat

Perpatih in their livelihood. Indeed, the Adat Perpatih covers all aspects of life that not only used

during feasts, traditional land litigation or during the appointment of the chiefs of the custom, but

it is more than that. It has been proven during the gotong-royong program held during the

interviews. The individuals involved in the activity has demonstrated sense of understanding,

tolerance, helpfulness that led to the interaction among them.. Indirectly it appears that the

attitude of tolerance and togetherness among the society members is the nature and attitudes

that have been taught and culminate. Through the observation and interviews conducted Adat

Perpatih is being preserved by mostly all of the residents. It can be seen through the preservation

of the traditional houses which preserved the architecture and design. A heritage house in Adat

Perpatih is a house that had been built on the customary heritage land which represent a symbol

of the existence of Adat Perpatih itself.

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