I have examined origin structures and the related roles of ritual specialists among the Gumai of South Sumatra. I have noted that a majority of Gumai villages have to date maintained their distinctive nature as territorial units and maintain a range of rituals to commemorate the origins of their villages. As I have described elsewhere (Sakai 1999, 2002, 2003), they also undertake rituals commemorating their family origins and the origin of the founding ancestor through a monthly ritual, despite the penetrating influence of Islam.

This does not mean Gumai tradition has remained intact and free from challenges. Outside the three settlements of the Gumai there are in fact many villages where a large number of newcomers have settled, which is blurring the definition of village membership. In the case of the neighbouring Besemah people, the influence of reformist Islam has been such that rituals associated with origins have been abandoned. Along with the abandoning of knowledge and rituals, definitions of village membership are no longer as restricted and outsiders are increasingly accepted. Other challenges arise from the migration of younger residents to big cities such as Palembang and Jakarta, which can leave their villages depopulated. People can no longer guarantee a member of the family to serve as petunggu dusun. A critical situation arises when there is no one who is prepared to reside in a designated village and act as the Jurai Tue or even the Jurai Kebali’an. Knowledge about the origins of the Gumai is no longer considered particularly important by many younger Gumai. Since the death of the previous Jurai Kebali’an in November 1999, the successor to the office has not been properly appointed. An elder brother of the deceased is assuming a role temporarily. Whether this is merely an example of traditional menyandung or another indication of a demise of Gumai tradition remains to be seen.