Popular in the East Coast — particularly in Kelantan — the rebana ubi is the largest of the rebana family of drums. It is used as an accompaniment during ceremonial rites and festivities, particularly after harvest season, as well as for recreation and competitions. Almost one-metre-high and about 70cm in diameter, it is the only rebana that is vibrantly decorated on the body as well as the face. Each drum is painted brightly and adorned at the top with a large, beautifully carved Kelantanese coat-of-arms — the makhota (crown), a pair of salient kijang (barking deer), crescent moon and five-pointed star. The art of rebana ubi making has been passed on for generations of Kelantanese craftsmen. The difficult process involves drying, stretching and pegging the buffalo hide; gathering and shaping the rattan; hollowing out the merbau wood for the body; and painting the frame of the rebana ubi. Over the past few decades, however, economic pressures as well as a lack of sustained efforts in training have resulted in declining interest in the art of rebana ubi making.

Rodat is very popular among the communities in the state of Terengganu with its peak around the 1950s to the early 1970s. “Rodat” means Arabic arts of singing accompanied by the “tar” rebana or hand-held small drum. There are opinions that this arts form was brought to this area from the Middle East through business and trading activities about a century ago. Upon reaching Terengganu Bay, in the evenings sailors congregate while singing accompanied by a musical instrument called ‘tar’. The melodious song, sweet voices as well as the sound of the musical instrument attracted the interest of the local residents. The size of tar is smaller than the rebana for hadrah music, made from leban wood (a hardwood), while the beaten part is from buffalo hide. Around the frame there are three copper sheets called kerincing that produce sound too. Rodat is usually performed at merriment events, among them weddings, receiving the son or daughter-in-law, circumcisions, ear piercing, and celebrating the new year.Yesteryears, Rodat was played on mattress inside the house only. The singers were only men, usually 12 people that sat or stood up in one line without musical instruments, in front of the tar players. In the era of the 1950s Rodat was popularised with the appearance of women singers and dancers, altogether five people called Mak Inang. The uniqueness of Rodat lies on its performance and message, strengthened by elements of Islam that record praises to Allah and the history of the apostles. It is said that there are between 50 t0 60 songs, but the ones still popular are as below: Ya Hayyum Ya Qayyum (Names of God that enliven)

Kulintangan is a traditional musical instrument of many ethnics in state of Sabah which combines the rhythm of music with the gong drum.  This was first introduced into west Sabah by the Bruneis but it is also traditionally used by the Bajaus and some Kadazandusun people. It is usually played on festive occasions, such as weddings and religious ceremonies, where it is often accompanied by other traditional gongs. The instrument consists of a set of about eight to nine small brass kettle gongs. Each sounds a different pitch when struck. The gongs are arranged horizontally in a row on a low wooden bed-like frame. The player sits down on the floor in front of the gongs and beats them with two small wooden mallets.

This graceful dance of worship is the most popular in Terengganu. Ulek Mayang was performed as a healing ritual for fishermen who fall ill at sea or while carrying out their daily activities. Some illnesses were believed to be caused by sea spirits and could only be cured by calling upon the spirits of the sea and sending them back to the dark watery depths. In a ritual performance, some of the performers will fall into deep trance. The performance tells the tale of a sea princess who falls in love with a fisherman while he is at sea. The princess steals the fisherman’s soul, causing him to fall into a trance-like state of semi-consciousness. Once they are back on land, the fisherman’s friends ask a bomoh (traditional healer) to restore his semangat (spirit) and bring him back to health. The bomoh conducts a healing ritual for the fisherman using a mayang (coconut palm blossom), kemenyan (benzoin resin) and offerings of coloured rice. He summons the spirit of the sea-princess, who calls upon her five sisters to help seize the object of her desire. A tug-of-war ensues between the bomoh and the six princesses for the soul of the fishermen. Finally, the seventh and eldest princess arrives and sends her sisters back to sea with these words: “I know your origins, let those from the sea return to the sea, let those from the land return to the land.” She thus releases the soul of the fisherman and restores his health. Ulek Mayang is traditionally performed by seven female dancers, each dressed in an elaborate costume with a regal headdress and flowing yellow sash. Three to four male dancers perform the role of the fishermen and bomoh. The graceful gestures of the female dancers are reminiscent of the undulating movements of the sea. The dance is accompanied by a small music ensemble comprising a rebana (frame drum), accordion, and seruling (flute) or serunai (double-reed oboe). The contemporary version of the Ulek Mayang is performed in almost every formal state function and event.

The tradition of doira performance in Uzbekistan is an integral part of the nation’s musical heritage and identity. The doira is a circular frame drum made from a wooden rim covered with leather, often fitted with metal rings or jingles. It produces a wide range of tones and rhythmic effects, serving as both a solo and accompanying instrument. In Uzbek culture, doira is played in various contexts: to accompany classical music genres such as maqom and ashula, at weddings and festive gatherings, and as a key rhythmic foundation in folk dances. Master performers develop a deep understanding of usul (rhythmic cycles), improvisation, and expressive performance techniques. Beyond its musical role, the doira represents the artistry, craftsmanship, and communal traditions of Uzbekistan, uniting people in celebration and cultural expression.

Kompang Jidor traditionally encompasses twelve interlocking kompang beats that create composite rhythms. It is usually performed with vocal accompaniment of selawat based on the Kitab Barzanji, a book of praises to the Prophet Muhammad composed in the 18th century. The selawat, sung in Arabic, is structured into verses (rawi) and refrains (jawapan). The twelve beats of the Kompang Jidor are: jidor, babon, banggen, nelon, ngelimo, ngorapati, anak babon, paron, ngapati, ngentong, nyalahi, nyelangi. Kompang Jidor is performed by a group of kompang (Malay frame drum) players and a single player who strikes the jidor (large double-headed barrel drum). Once a tradition that flourished throughout Johor, this older form of kompang is becoming increasingly rare. Because of its complex rhythms, the art of the twelve-beat Kompang Jidor takes more time to learn and master than the more common four-beat Kompang Melayu.