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Lessons Learned from Minang Pelamin Opción, Año 35, Especial No.19 (2019): 1343-1367 ISSN 1012-1587/ISSNe: 2477-9385 Lessons learned from Minang Pelamin Wesnina Universitas negeri jakarta (unj) indonesia [email protected] Zikri Muhammad Universiti malaysia terengganu (umt) [email protected] Abstract This study analysed the pelamin as an artefact or cultural object from minang ethnic. Pelamin is the throne of adat leader in the inauguration and the bride in persandingan. By using description and interpretation approach to the concept of cultural objects as a symbol and meaning, this study examines design, decoration and altar in minang local knowledge. The results showed that the pelamin as cultural artefacts, not only has a traditional utility function, but also highlight a system of values, philosophy and worldview of minang culture that can be practically used in modern life of a human. Keywords: pelamin, minang ethnic, local knowledge, philosophy of life. Lecciones aprendidas de Minang Pelamin Resumen Este estudio analizó al pelamin como un artefacto u objeto cultural de la etnia minang. Pelamin es el trono de un líder adat en la inauguración y la novia en persandingan. Al utilizar el enfoque de descripción e interpretación del concepto de objetos culturales como símbolo y significado, este estudio examina el diseño, la decoración y el altar en el conocimiento local de minang. Los resultados mostraron que el pelamin como artefactos culturales, no solo tiene una función de utilidad tradicional, sino que también destaca un sistema de valores, filosofía y cosmovisión de la cultura minang que se puede usar prácticamente en la vida moderna de un ser humano. Recibido: 16-12-2019Aceptado: 21-03-2019 1344 Wesnina et al. Opción, Año 35, Especial No.19 (2019): 1343-1367 Palabras clave: pelamin, etnia minang, conocimiento local, filosofía de la vida. 1. INTRODUCTION: There is a close relationship between design and culture, rapoport (1983). Similarly, in the minang culture, design of pelamin strongly shows a close relationship with the concepts of social life in minang culture. The concept of life by the minang community embraces a very high kinship system, where the kinship relationship with the family next to the mother is stronger than on the father's side. This situation is caused by the furrowing system taken from the maternal line because the matrilineal system they practice [koentjaraningrat, (1998)] Referring to the findings of rapoport (1983) who have examined the relationship between design and cultural form can certainly be taken as a reference of this study about pelamin, because pelamin is the elements of art that cannot be separated with the culture. Pelamin is a place to inaugurate penghulu and also an interior decoration of a gadang house that cannot be separated from the functions of it. In addition to the ceremony, the gadang house is also used for daily activities. However, the meaning and value of the pelamin can be reflected in the daily behaviour of the community (navis, 1984). So the environment is the physical construction of the organization, space, time, communication and the meaning of it. The influence between environment and culture also applies to the minang community, as it appears on the shape or design of minang Lesson learn in Minang Pelamin 1345 pelamin. The term sociocultural used for the system of a group of people who use various means to adapt to their surroundings and behave according to the norms around them. They create value that gives meaning to what they do (see geertz, 1973) When viewed from the art of pelamin architecture in minang, it focuses on the structure of the design of the pelamin and the decorative style that is influenced by the region or the environment of the producing community. Behind the form lies the meaning and purpose that cannot be separated with the cultural history of minang itself. The function of the pelamin is as a place to dwell the adat leader, obviously not only serves as a respectable place but also as a reflection of the pattern of life of the community. Therefore, the review of the art of pelamin design is of course closely related to the customary mindset and philosophy in minang culture. In the life of society in minang, mindset and feelings influence each other in every action, this behavior is certainly based on the philosophy that is studied by nature and applied in daily life by ukue jo jangko, alue jo patuik and raso jo pareso (measuring with term, proper, as well as taste). This customary philosophy is reinforced by the adat words used in everyday life in minang society i.e. Raso dibao naiek, pareso dibao descend (feeling carried up to the brain, behaviour brought down to the heart) so that it can be practised eternally by society. Pelamin was originally an embroidered cloth with gold or silver thread or silk thread in the middle (elephant of balari) as a place of inauguration of adat leader, a gathering place for traditional adat kampong, ninik mamak, and religious figures (dj.dt.lubuk sati 1976). 1346 Wesnina et al. Opción, Año 35, Especial No.19 (2019): 1343-1367 Nowadays design is growing very rapidly and pelamin becomes one of the cultural objects with a very complex interior decoration. The development of the form on the pelamin would bring also the development of meaning and symbol that shaped as it is now. Pelamin is the throne of the residing place of the new leader held inauguration, or the newlyweds married. As a novel of strategies in this study, the pelamin may be seen as custom equipment and also as a place that gives dynamics in minang customs and culture (sabzalizadeh & taghinejad, 2018). Figure 1. Pelamin with modern touch outside the gadang house at marriage event. In terms of the concept of equipment, it is made as a newly appointed seat of the adat leader or the couple who will initiate a new stage in his life. A person who is inducted into the chair of adat or marriage has an important responsibility to the community. The adat leader is responsible for protecting his members and should not distinguish his child and niece. In the adat proverb says the responsibility of the adat leader is as follows: Lesson learn in Minang Pelamin 1347 Kamanakan barajo ka mamak Mamak barajo ka panghulu Penghulu barajo ka mufakat Muafakat barajo ka nan bana Bana berdiri sandirinyo Sasuai alue jo patuik (kemenakan beraja ke mamak, mamak beraja ke penghulu, penghulu beraja ke mufakat, muafakat beraja kepada kebenaran, kebenaran berdiri sendiri, sesuai dengan alur dan kepatutan). In minang culture, the child will follow the mother's instruction because the mother is fully responsible for all matters relating to children's needs such as food, clothing and education. Father of the child is also responsible by the teachings of islam. According to minang custom, father is not obliged to meet all the needs of his children, because everything has been met by the mother. In addition to fulfilling the daily needs of the child, a mother (as adat leader) is also responsible for fostering the personality (also for nephew or subordinate), by providing directions or norms to be practised. She also taught customary ethics as a provision of knowledge in the life of his/her society someday. In minang culture, if a child (a nephew/subordinate) made a mistake, then the mother is the one who will be reprimanded (mistakes of nephew or members of the kaum will be the mistake of the mother as adat leader). 1348 Wesnina et al. Opción, Año 35, Especial No.19 (2019): 1343-1367 If misunderstanding happened between family or nephew with the villagers, the mother is responsible for solving the problem. Because mother as the customary leader is "kusuik nan kamialasaikan, karuah nan manjaniehkan" solve the matted, clarify the murky. If he/she is in misery, then the mother is the one who helps to find a solution, as her responsibility as the adat leader, Kok kurang nan kamanukuak, Kok senannteng nan ka mambilai, Kok usang nan kamambaharui, Kok lapuak nan kamangajangi, Kok indak ado nan ka maado Kok nan condong nan ka manuiah. In malay language means: Bila kurang akan menambah, bila senteng akan membilai, bila usang akan diperbaharui, tak ada akan diadakan, bila miring akan ditunjang Adat leader is responsible for guarding his people's inheritances and because of the kind of responsibility for such property, it cannot be traded because it is an inherited object to the grandchildren in the mother line. In short, her responsibility as an adat leader is an obligation that must be run called also tungganai house. Therefore, because of the position and Lesson learn in Minang Pelamin 1349 responsibility of the mother it is natural to be inaugurated and out published by holding a big party in a great ceremony marked by blood sacrifice. Seated on a special and higher seat like a pelamin and a gadang home and conducted in a high-level traditional ceremony for seven days and seven nights. Seven is a number that is considered important because it is a natural number like seven days a week, seven layers of sky. The community will also experience a new stage cycle when there is a married couple. Without marriage and family life, it will not be a society or it will become shrinking. Therefore, marriage is the beginning of a family into an important unit to the community. The newly married couple, as well as the newly ordained adat leader, need to be placed at the pelamin in the gadang house. The concept of such a pelamin is considered special because it is not an ordinary place to be occupied by anyone because of the privilege.
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