The belief mentions that the ancestors of the Rejang people came from a distant land where its exact location is unknown.

On the basis of that belief, therefore according to Professor Richard McGinn's observation that presents a theory or hypothesis that the ancestors of the Rejang people originate from a region in the northwestern part of Borneo that is known as Sarawak today, from which the ancestors of the Rejang people crossed over the Karimata Strait from Borneo to Sumatra with unclear reason.

[2] However, the meaning of Jang word which is the native term used by Rejang people to describe themselves as a single entity remains unclear.

According to reports of Dutch officials in Bengkulu, the Rejang was divided into 5 linguistic and tribal groups, each of which was subject to a separate leader.

[9] The rapid spread of monetary relations led to the decline of local traditional way of life, but the natives retained their customary law, dancing and singing.

Linguist Richard McGinn suggests that the Rejang people originate from outside of Sumatra and migrated there for reason yet to be known.

The evolution of the Rejang script that led to its sharp, straight and bold lines is said to be the consequences of the adaption of writing on wood, bones, bark cloth, bamboo, buffalo horn and (now lost) copper plates.

The term rikung in the Rejang language bears the meaning to scythe or to mow grass or at a cornering angle.

The most clearest and important relics that exist today that states about the spiritual or religious experiences of the old Rejang society are the punjung and kedurai agung tradition.

[22] The belief of the Rejang people in the supernatural powers in their surrounding environment has created a dichotomy between diwo and nyang with smat.

Nyang Serai is the Rejang people's version of Javanese Goddess of Paddy, Dewi Sri.

[23] In honor of the goddess, people in the past would make offerings of sacrificial animals, burn incense or deliver apem pancake.

Nevertheless, based on the tale of Muning Raib, Rejang people from Curup are forbidden to enter Mount Kaba to avoid misfortune or calamity.

[25] In contrast to the diwo or nyang that is worshiped by the community, the smat group on the other hand are feared; be it of its nature to consume its victim nor to dwell in certain locations in the lands of the Rejang people.

In order to avoid smat, prayer and seeking permission must be done before entering a place or taking something from nature.

Seeking a permission is done by saying, "stabik nik, keme nupang melitas", which means "excuse me, granny, we're passing by".

The most well known tunggau among the Rejang people is the Dung Ulau Tujuak or the Seven Headed Snake that inhabits the srawung or underwater cave beneath the Tes Lake, Lebong Regency.

However, just as other Muslim communities in the Malay Archipelago, the Rejang people are adherents of the Shafi'i school in Sunni Islam.

The minority Islamic organization such as Naqsyabandiyah are often frowned upon as sulup are found in Suka Datang village, North Curup District, Rejang Lebong Regency nearby the Musi River.

[32] The existence of Hindus or Buddhists and Christians in the settlements of the Rejang people is generally related to the non-indigenous communities that lies behind it.

Islam influences the funeral procedures, the use of halal food, as well as cultivating the culture of praying and Tahlila in mosque.

[33] The main livelihood is agriculture especially as rice cultivators,[34] although they are also considered good fishermen and hunters, and today they also often seek out work as hired workers on plantations and in forestry.

The introduction of monetary relations at the end of the 19th century led to large losses of traditional material culture and lifestyle assimilation of other ethnic groups.

However, the culture of the Rejang people is considered slightly maladaptive, because they miss out on many of the benefits of modern civilization and they treat foreigners with disdain.

Noble families of kutei (meaning, "community")[37] are distinguished, who are considered to be the founders of the village or the whole populated area.

[38] Rejang people have a common law for all customary matters;[37] which differs significantly from both state legislation and the norms of Islam.

The leaders have long lost the possibility of absolute rule over their fellow society, but retained their functions as judges.

[37] In the present era, despite a number of them still adhere to traditional cultural practices, many Rejang people have received higher education and have been represented in various modern skilled professions or as government employees.

Traditional Rejang weapons includes the spear which is referred to as kujua or kujuh, the parang that is called pitat,[43] the badik or badek, the kris or ke-is and a curved badik in a shape of a tiger's claw is called badek slon imeu.

The parang is used for land clearing, to make pathways, to cut wood and to split open coconuts.