The Inequality of Rights and Obligations of Minangkabau Men in Matrilineal System

Jurnal Ilmu Sosial Mamangan Volume 7, Issue 1, January-June 2018

The Inequality of Right and Obligation of Minangkabau Men in Matrilineal System Authors : Sri Meiyenti & Afrida Source : Jurnal Ilmu Sosial Mamangan, Volume 7, Issue 1, January-June 2018 Published By : Laboratorium Pendidikan Sosiologi, STKIP PGRI Sumatera Barat

To Cite the Article: The Inequality of Right and Obligation of Minangkabau Men in Matrilineal System Meiyenti, Sri & Afrida, 2018. . Jurnal Ilmu Sosial Mamangan, Volume7, Issue 1, January-June 2018: 12-22.

Laboratorium Pendidikan Sosiologi STKIP PGRI Sumatera Barat Jurnal Ilmu Sosial Mamangan Meiyenti & Afrida–TheVolume Inequality 7 Issue 1,of JanuaryRight and-Jun eObligation2018, p. 1 2of-22 Minangkabau Men in Matrilineal System ISSN: 2301-8496 (Print) & 2503-1570 (Online) http://ejournal.stkip-pgri-sumbar.ac.id/index.php/jurnal-mamangan DOI: 10.22202/mamangan.2466

Sri Meiyenti 1 & Afrida 2

1&2 Department of Anthropology, Faculty of Social & Political Science, 1 Universitas Andalas,2 Padang Email: [email protected] & [email protected] ABSTRACT Matrilineal in Minangkabau is well-known, especially by social scientists. This research is also deal with matrilineal in Minangkabau society. It specifically focuses on the position of men in the matrilineal and their view of the position.This research was conducted in Padang by a qualitative method. The data collected from participant observations and in-depth interview. Research findings showed that Minangkabau men experienced an imbalance between obligations and rights in kinship.They were honored as the leader of their relative through some social and economic responsibilities. On the other hand, they did not have a complete right to the economic resources that are controlled by the woman. The men discriminated against based on this regulation. There are massive differences between men and women related to the legacy. There were numerous abandoned men in their old age. However, the Minangkabau men did not consider it because of the effect of matrilineal customs.

Keywords: Matrilineal, Discrimination, Inequality.

INTRODUCTION

contain working and attempting to support Matrilineal in Minangkabau society his nephew, they need to enrich his attracts social and cultural scientists from all inheritanceurang sumando(Syarifuddin, 1984). . over the world. There is many research about urangMinangkabausumando) men respected as husband Minangkabau since the Dutch era. These ( ) at his home Husband studies consist of Netscher (1850), Korn ( (bak manatiangis as “honorableminyak guest”.panuah). He (1941), Joseline de Jong (1978), Kato (1977), treated like carrying oil in a fully loaded Mochtar Naim (1971), Franz von Benda container Beckmann (1975), Amir Syarifuddin (1984), He must be tolerated. His wife must pay Pegy Reves Sanday (1998), etc. the attention to his daily need. The relative must Minangkabau men feel dilemmatic in status appreciate his contribution and respect his and role due to matrilineal issues. He is position. However, a mamakhusbandMamakis not the respected as a leader in his relatives. He has a owner of the house, thereforeRumah he shouldGadang not substantial duty in order to respond for his as a mother’s brother ( ). is the relative’s socio-economic. He is responsible leader in his familypenghulu of for economic fulfillment, safeguarding the (MinangkabauUrang sumando traditional house). He cannot security and honor of relatives, educating his be a clan leader ( )bakin abu his di wife's ateh nephews, and maintaining traditional house. described as like non sustainability. Minangkabau men duties permanent and as a husband “

(like is dust at tree stumb). He is as Based on these issues, matrilineal in cinders in high winds that will be easily flown Minangkabau constructs the discrimination (Indrizal, 2007). So, if the man cannot put against men. Indeed, the focus explanation himself in his wife's relative’s urangsituation,sumando then shows more traditional Minangkabau male he will easily be expelled from his wife's portrayals. Now, these things have been house. The position of men as changes such as spacious family weakeningmamak is a marginal position because it depends on and strengthening of the main family wife's family kindness to hold onto him member. There is a reduced role of (Arifin, 2012)mamak. with a dominant role of fathers, and the shift Minangkabauurang sumando men roles as mother’s from kinship terms (Syahrizal & Meiyenti, brother ( ) in his relatives and as 2012). However, there is characterized by husband ( ) in his Rumah wife's matrilineal due to the calculation of heredity Gadang.relatives Rumahare not Gadang worth to the rights he and sedentary pattern. receives. There is no room for men in Although matrilineal has changed, the merantauis a shelter for discrimination still occurs to Minangkabau women and children. Matured men are men. Even those changes are reinforcing male required to migration ( karatau) tomadang study ordi discrimination. However, there is fascinating hulutry tobabuah improvebabungo the economicbalun, marantau conditionbujang as finding of these issues. Minangkabau men are dahuluMinangkabau di rumah philosophybaguno “ balun.” not aware of it. There are little issues about Minangkabau men demand to repair Matured Minangkabau customs because it had harmed Minangkabau man is required to leave his them. The demand of Bahar and Tadjoeddin hometown to seek experience in another (2004) is one of these examples. This demand country by studying religion, science, and is based on his personal experience of his economy. He can go home when he is father. His family was extinct because he did successful. They must give their contribution not have a niece as their descendants. But his to increasing the inheritance of his clan. This father could not bring his relatives' inheritance is controlled by woman relatives inheritance to his children because it was (grandmother, mother, sister,rantau and niece). obstructed by Minangkabau's matrilineal There is no place to return for the less custom rules. Inheritance should not be successful man in the rantau. According to inherited to boy. Based on this issue, Bahar Usman Pelly, the cultural demands of man and Tadjoeddin propose to change the must be successful in the . Those who Minangkabau matrilineal regulation into failpulang in thelangkiang rantau will be booed. They will be parental plus. This offering regulation does mocked like a snail returningbaitu to theirpai, home baitu not really focus (Bahar & Tadjoeddin, 2004). pulang( ). They will be called “go There is only parental term in the theory and back with rantau nothing” ( of affiliation; they count descent from the ). There is proper response for the father and the mother side at the same time. failed man in the . They must return to rantau laruik di rantau However, Saafroedin Bahar's demands are urangthe other region and try it again, or they stay not expected in favor of other Minangkabau in the without returnare ( surau) (Sobari, 1996). merantau. men. So, who is in charge due to the issues of SurauMeanwhile, there several men lived power in the Minangkabau society? Are they in (mosque), they did not go men or women? There are still debates for is a place to learn religion and tradition social scientists related to these issues. as a provision of life to become mature. A Evelyn Blackwood concludes Minangkabau married man is only considered a guest in his women's power in the everyday life and wife's house. He can visit his wife and children at night because he must return to tradition (Idris, 2010). Innasab addition, his mother's house or his relatives during the matrilineal admire the position of women. It day to perform socio-economic functions. The is not only abstraction of origin ( ) from socio-economicmamak responsibility of his wife and the matrilinial, but it is also the traditional children is in his wife's brother or his provision for women to own and control the children's as well. inheritance (Iskandar, 2012). Based on this

research, the Minangkabaumamak man datuk is the an anthropological research by ethnography dominant leader in the family or wife house. approach. It is an approach to understand the They are the leader called or in reality profoundly and holistically. The ethnographic approach uses qualitative their clan. They are the leader of their family. methods. Researcher uses observation and However, are they really in charge of power? in-depth interviews in obtaining a picture of This main question is related to the material the lives of Minangkabau man. Observations or property because the power is sustained were conducted around the informant's by material or property, while the property is residence. Observations focus on residence the right of Minangkabau women. Arifin mamaksocial environments such as society (his assumed that the group leader was relatives or not),mamak social interactionsumando (between and nephew, Minangkabau men with impressed by men, but actually women his sisters, with ), and became leaders behind the scenes (Arifin, decision making. The social environment is a 2013). It is extraordinary problem. Based on particular concern mamak because it focuses on these issues, this article attempts to describe behavior in the social relationships. It focuses the obligations and rights of Minangkabau on the interaction of and his nephews men based on the matrilineal. The obligations such as their activity and communication. and rights are related to the status and role of This observation examines the interactions between them. In addition, it observes their Minangkabau men in their lives. RESEARCH METHODS problem-solving. Do men decide it? Do they discuss it with women? This observation data is important to obtain a big picture of society This research was conducted form behavior. In addition, observation data is September to November 2016. It was funded required to cross check the truth of the by DIPA of Faculty of Social and Political interview data. Science, Universitas Andalas. This research is

Figure 1:

Map of Koto Panjang Ikua Koto, Koto Tangah Padang

Meanwhile, in-depth interviews explore the rights and obligations of men in the the social interaction of society and family. The interview was conducted at the Minangkabau men. This social interaction informant's home. focuses on their childhood education pattern, The informant of this research is the the management of inheritance (the indigenous Minangkabau society. The main distribution and utilization of inheritance), concern is about their social relations and

interactions with relatives.. Based on these women and masculine for men. Every human criteria, the informant is selected by being is born as a man and woman by nature, Kpurposiveelurahan technique but these categorizations are the The research was conducted in arrangement of biological structures and Koto Panjang Ikua Koto, Koto socio-cultural constructions. Previous Tangah districts, the ciy of Padang. There are research turned out the feminine nature for still Minangkabau indigenous people living in women and masculineSex forand Temperament men is not this area. This indigenous classification1 is Threenaturally Primitive(Rahmawaty, Societies 2015). Margaret based on ownership of inheritance . Most of Mead's classic entitled them have much inheritance. They generally (1934) shows live in groups with the relatives. Thus, the different personality and temperament of problem is still relevant to this study. men and women, it is non-natural. In his The analysis unit is based on the research on Arapesh, Mundugumor, and individual experiences. Data processing Tchambuli in Papua, Mead shows the man techniques are based on the analytical and woman personality uniqueness descriptive analysis. Data were analyzed (Dananjaya, 1988). thematically from the problems. Emik focuses There is no difference in man and on a cognitive map of the society related to woman temperament in Arapesh culture. the status and role (rights and obligations) of Both types of human beings generally have a men in their life. By referring to this cognitive soft, smooth, and passive personality, as is map, this research conducts an ethical commonly believed by women in the Ero- analysis. This research aims to discover the American culture. In contrast, they do not common relationship with a gender show personality differences between men THEapproach. POSITION OF MAN IN and women in the Mundugumor. Both sexes MINANGKABAU SYSTEM BASE ON show a violent and active personality. Meanwhile, the personalities are GENDER contradictory of both sexes in the Tchambuli. Women generally behave violently, roughly, This research tries to analysis the actively, and do heavy work and dominate in Minangkabau men life by gender approach. plantation work and look for sago. They do Gender is different from sex. Sex is the sexual not beautify themselves with a variety of category of men and women due to jewelry. Instead, men work in the field of biologically. While gender is categorized by carpentry and art. Tchambuli Men are the one social such as roles, behaviors, duties, rights, who cares about their body (Dananjaya, and functions imposed on women and men. 1988). Generally, gender issues develop from a Differences between women and men condition of gender gap (Hermawati, 2007). often lead to discrimination to one type of Women's Studies Encyclopedia explains gender, especially against women. There are about gender as a cultural concept to make a misunderstandings about gender. Gender is distinction in terms of roles, behavior, associated with women inequality. In fact, mentality, and emotional characteristics gender is related to women and men. between men and women in society (Lestari, Discrimination against women often 2016). Both of these gender definitions associated with patriarchal culture. It is not emphasize the differences between men and only in traditional societies but also women based on gender or physical widespread in modern societies. The characteristics, but the differences are based women's oppression, exploitation, and on socio-cultural values. pressure are an integral part of an intensely We argue about differences between influential of the political, economic and men and women based on the nature cultural system in the all over the world - personality. Women are gentle and men are whether it encompasses a backward society firm and harsh. It creates the term famine for that is still feudal, or characterizes modern industrial societies (Saadawi, 2001).

1 Moreover, there has been a predominance of Inheritage is communal treasures in Minangkabau. men in all societies at all the time, women Generation acquire them based on the matrilinial. suffer unfair behavior in various aspects of

indak batuneh . lah padam lampu life during this time, except in the matrilineal ( ) or the lights will not turn society (Mutrofin, 2013) on again ( ). The family Based on Mutrophin's opinion, gender will become extinct because no one will approach focused on men, specifically in continue his descendants because it Minangkabau men. If there is discrimination cannot be replaced by the descendants of to women in a patriarchal, this research will the boys. focus on men discrimination in matrilineal There is no difference in the society especially Minangkabau society. Men treatment of boys and girls in parenting. have a substantial responsibility on their Children are treated equally in daily need clan, but their right to the property is not as such as consumption, clothing, education, great as their woman relatives. ArminiArbain shelter, and affection. Children, both boys, assumed the Minangkabau man was and girls are sleeping with parents from marginalized by his custom. They experience their childhood until the 10 years old, injustice. Hamka similarly said Minangkabau especially if the child does not have the men as miserable men. They do not have a sibling. Why is the age of 10 becoming the permanent residence and full power in both standard?balig Based on the information from at wife and niece home (Arbain, 2010). In the interview, it is a religious rule. They fact, the implications of the social are or become adult at the age of 10 construction make the Minangkabau elderly years old. male increased vulnerability when his wife It is quite differenced to boys died or divorced (Indrizal, 2007). parenting, they should not beantoklah spoiled.nak If Minangkabau men have the insecurity of jaanthey managih fall in themalu playgroundawak, anak andlaki - cry,laki residence. Based on Minangkabau cultural jatuhparentssaketek and adultstu ndak will baa” say “ construction, the divorced man must leave the house he used to live with his wife before (do not cry, it divorce due to death or divorce. He needs to is embarrassing, it does not matter if boys move especially for the house in the ward of fall). Girls are not forbidden to cry. Most the wife's extended family. In Minangkabau are only persuaded not to cry for a long society, married men will live around wife time. This difference in behavior seems to THErelatives RIG orHT matrilocal AND OBLIGAT. ION OF MAN have something to do with the boy's IN MINANGKABAU SYSTEM hopes. He is expected to be the protector 1. Men Childhood of the family. He has been planned to be a 2. Lifebrave of and Men strong in Adolescence man.

Family in Minangkabau society wants to have a daughter and boy. It is not There is a different controlling complete if they do not have both kinds of between girls and boys in their teens. The gender. Girls are important for the children have started separating sleep Minangkabau society as their with parents at this time. Every child ninikmamak.descendants. Boys are also important sleeps in his own room for capable because he is the future leader or economically parents. If their parent This is often not realized by cannot afford it, boys are not given rooms common people. Most people think in because the roomssurau are only intended Minangkabau society the very important primarily for parents and girls. sex is the only daughter. There were formamak boys to sleep. They want to have a boy as their first They would learn about the religion and child because they can defend the family tradition fromSurau their to be a if there is a problem with others. Then, mature man. Almost all the people have they will hope for girls as their second their own Surauto educate their boys or child. However, at least they should have nephews (Firdaus & Wekke, 2017). a daughter in the worst case. Girls are Nowadays, alreadySurau, lost because very important for descendants. If a boys live and stay at their home.mamak Along family does not have a daughter, then the with the loss of a social and family feels like a plant without buds economic responsibility of

Mamak against his nephew is also disappearing. children either girls or men as high as the who manage the inheritance for ability of the family. Children are still the mamakthe life of his descendant is one of the responsibility of parents for daily needs factors effects in these issues. There is no such as eating and clothing during trying to increase the wealth of teenage years. There is no difference his descendant. Inheritance in the form of between girls and boys. land is generally managed by the womenmamak Meanwhile, children responsibilities themselves with their husbands to at this time there are differences between support their families. Likewise, boy and girl. A girl is required to help manages his wife's inheritance for the life mothers in the domestic works such as of his wife's son. cleaning and arranging homes, cooking, At the present time, boys are sleeping and washing. Boys at the farmer family in their parents’ homes. They do not have are required to assist in farming and their own bedroom for a bad economic family farms. Otherwise, most boys play condition of parents. Therefore, they will 3. Lifemore of with Men their in friends.Their Adulthood sleep in the living room or in the living room by rolling out the mattress or just by using a mat. They can sleep with the Boys are encouraged to work boyswarung of their other relatives at the home although they have finished school as of one of their relatives. They even sleep high as the ability of parents. Their parent in (traditional tuny shop) or at halal.is not really selective for types of job. their base camp post where they usually They can work anything as long as it is gather with peers and friends. It becomes an anxiety for the family Minangkabau society does not for a boy who is already an adult but he is provide special rooms for boys. He will merantaunot working. It would be better if a boy move to his wife's house. While girls must who has grown up but not work to go have their own room to be ready when to looking for experience in married later. Thus, the Minangkabau other countries. Unemployed mature man house was made a special room for the will be bad issuesbujang becauselapu a hek”. is as a elderly and girls. This home is indirectly burden to the family and also a gossip of reserved for girls. the neighbors as “ Indigenous Minangkabau society It will become a problem for the generally builds their houses in a unemployed boy for staying at home all communal land of the descendant. The day. Their parent became stifling to see house will be inherited by the girls unemployed boys. Parents will push them automatically. Boys have no right to to find a job. They try to encourage the inherit and it is not even common to boy in various ways such as seeking job bring their wives and children to their information, asking relatives and parent home. Based on the jokes of the acquaintances to find a job. There is also a Minangkabau men, they are the most parent to capitalize the business. unfortunate man. He does not have a Meanwhile, a girl is allowed to work house. They cannot answer the question and it is a good thing. However, it does about the location of their house. He lives not matter if she does not work. There is in his mother's house, and his wife's no big demand for girls to work for a house in another place. Although there living. The educated girl will be an are a mother's house and his own house exception. They want her to work from his salary, this house is still not a because they have invested deeply in male house. education for her degree. Children are in education time in Unmarried working boys use the their teenage years. The parents do not salary to their own needs and partly distinguish between their children, they given to parents. There are even boys have the same rights. All of their children who have substantial incomes helping to are encouraged in education as high as he build their parents' homes. There is a wants especially for a capable family. For kind of duty for boys to help build a less capable families, they only send their

decent home for parents. If the boy has a and nephews are reduced along with the good income, it will feel embarrassed to strengthening of men's responsibilities in let his parent live in inadequate housing. their own households. However, they However, his house will never be demanded the man to give attention to inherited by his son because the house his relatives. He is expected assistance was built in the communal land of his and economic services such as giving relatives. He will not bring his wife and money for his nephew or helping his child to stay at his mother's house, sister. This is important because it is a though the house was built as a result of social insurance for men. If the man is not his need. The house will inherit to his paying attention to this situation, his sister or niece. Yet, none of the men sister and niece will not want to take care demanded the right to the house. It is of him at his old age. In the worst case, no similar to their parent’s homes. children and wife care for his sickness There is a Minangkabau man who and his other problem. mamak brought his wife and his children live in Based on the informant experience, his parent home. However, it can happen the relatives will pick up to take if they do not have any sister lives in her care of him when he is sick at home wife. mother's house. Although there is a boy It will be common things when the pain is who takes his family to his mother's mamakalready severe and no longer possible to house, he only stays for a while. He recover. This condition applies when cannot bequeath to his children. If she is still carrying out traditional does not have a sister, her mother's sister responsibilities as described earlier. has a right to her parents’ home. Nowadays, it is stillmamak prepared even though There is a provision in Minangkabau it has gonemamakthrough a change especially society about parent inheritance. It will for responsible . It is not for the be passed on to their children based on ignorance . This condition does the principle of Islamic law, i.e. the boy not apply to women. Women are not gets the double part than girls. However, required to carry out social insurance. in practice, it is a rare situation. There is a However, her children and relatives feel tendency of homes and land of parents to obliged to take care of her in her old and be handed down to girls when the sickly. They will fell shame to abandon parents have died. This is the reason of their relatives such as a sick the inheritance division often controvert grandmother, mother or daughter. to Islam rule. The other materials are In general society, maturity is shared such as cars, money, and gold or identified by having married someone. merchandise. Most boys plead not to sue This also applies to the Minangkabau according to Islamic rules. It is a society. If a person is not married even matrilineal influence. The elderly are though his age is already an adult cared for by the girls. So the boy does not category, then he will not go to negotiate demand significantly in relation to the in the discussion because he is not parent's estate when both parents die. mature yet. There is assumed the sister and the niece Minangkabau determines the rules in is the place to return when they are old the selection of a mate to get married. and sickly and no one nursed at the wife's Mate election traditionally is based on house. In addition, the property in the exogamy ofexogamic clan and endogamy of ethnic, women control will perpetuate the religion, and even some endogamy of matrilineal. land. In of clan requires a These days, there is a tendency of person to choose a mate outside his clan. husbands to take full responsibility for Instead, endogamy requires choosing a the family economy in the wife's house. mate in the same ethnic group, the same Husbands are fully responsible for living religion, even within the same area. If any up to family needs such as daily living person breaks this rule, it will bring expenses, tuition fees, and housing costs. consents to the offender. The consents Traditional responsibilities to their are often not only burdened with the relatives, especially to parents, sisters, offending individual but also to his

4. Life of Men in Their Old Age

relatives. The form of consents ranging is formed the lightest penalty to the hardest Indrizal (2007) states the dilemma penalty. The lightest penalty is such as for elderly Minangkabau men who have mocked, ostracized, and penalized. The divorced from his wife - both divorce hardest penalty is expelled from their alive and divorce because of wife died-. hometown. mamak The researchers discovered it in this This dating election is functional for study. In addition, this dilemma is not the matrilineal because is only suffered by elderly men but also men responsible morally and materially to his who are economically difficult or do not relatives and nephew.mamak On the other hand, have a regular job. the son and wife of a man are the Divorce men will leave the house responsibility of his as well. If this although the house was built together tradition went well, no relatives would be during the marriage. The husband can abandoned and the relics of the relatives still stay in the house for divorced could be whole. because the wife died. If he had a Nowadays, the dating election has daughter, he will stay in the house. If the undergone a change. There has been a man is remarried, he will automatically tolerance to choose a mate from another out of the house. He was not allowed to area, from other clans, even from other bring his new wife to the house. It is a nations. What should not and does not different case to a woman. She will change until now is to take a mate outside remain in the home for the rest of her life, of Islam. There are consequences for whether she has a daughter or not and marrying other clans, especially for men. even when she is remarried. If Minangkabau man married other ethnic In the old age, Minangkabau elderly groups –e.g: Batak clan-, it will bring men experienced vulnerability in their consequences for marrying other ethnic lives, especially for men who were groups. There is a provision of inherited economically unstable. It will be worst for property based on the male line in irresponsible men who could not be patrilineal Batak tradition, while the clever or not cultivate good with sisters treasures descended through the mother and nephews. He will be alone by himself line in matrilineal Minangkabau. If a in his old age. There is no place for him to Minangkabau man marries a Batak stay. He could not stay in his home woman, then her children will not inherit because he was divorced. He could not from her father's (Minangkabau) relatives stay in his sister and niece house because and possibly also from her mother's he did not fit them. royalty (Batak and other patrilinial family There is discrimination for men in system). When the family settles near the this old age especially for men who are male relatives, they get nothing from the not married anymore because of the inheritance of men. matrilineal in Minangkabau. The male There is a phenomenon in the area of joke about homeless is the real thing. The research. This area became the house they live in during his life is his development area of Padang. They build mother's house or the house of his family. a shop in the houses for rent. It is built on He is homeless when he is divorce. In the communal land, so the only ones allowed worst case, his separation brings deep to build are woman relatives. A woman wounds to his wife and children. can leave them to their children. Meanwhile, staying at the mother's house Meanwhile, men should not build because is not possible because the mother's it will become a polemic in inheriting it. house is occupied by his sister and his The boy should not inherit because it is family or by a niece. It is bad for disadvantaged by the rules of matrilineal. ignorance man. If men do not have a steady job, their life warungThis research discovers several cases is more difficult than their sister's life. about the abandoned man. He lives in a This research found it as discrimination (traditional tiny shop) after for man. divorce. There is the unemployed adult

man who lives alone in a cabin in the Unlike a divorced woman, she has a middle of ricewarung fields. The first case is place to live. She does not get out of the about Mr. A. He is divorced and homeless house. She usually conquers even if she (stay in a ). He lives from remarries her new husband to stay with her. scavenging. He cannot go home to his Then, there is no demand for women to help parents 'home because it’s their relative her relatives or enhance their heritage in house. The house is very old and has order to be noticed in her old days. dropped. Woman relative built a new The male informants said about house in the former area. It is impossible Minangkabau man's duty to his clans was for him to live there. So, he would stay in substantial issues. He is obliged to protect his someone else's shop. family and the inheritance. They are expected The second case is Mr. B. Mr. B's to enrich and keep their inheritance. They are father is divorced. He stays in another also obliged to regulate the management of person's shop. It is almost the same as the inheritance for women in their relatives in case of Mr. A. His house is his parents’ order to avoid disputes within the family. In home during his life. Then, it is controlled addition, they are obliged to educate their by other matrilineal relatives. Mr. B nephew to be in unity. He is like a fence for condition is more heart-wrenching. He his family. This is an ideal duty of was sick. His relatives picked him up and Minangkabau men against his relatives. Most brought treatment to the hospital when of the men are not implement these ideal the illness was severe. Mr. B died in duties. hospital care. So, he never went home to However, they responsible for some his relatives since he was divorced. duties for their inheritance such as arranging The third case is Mr. C case. According the management to their relatives, keeping it to the informant, Mr. C never married, he from others, and settling dispute within the also does not have a permanent job. Mr. C family. Meanwhile, enrichment of the lived in a man's lodge in the middle of inheritance is rarely completed now. They rice fields. No relatives are paying are now encouraged to mortgage or sell the attention. wealth. Mamakrarely educates his nephews. There were no cases of abandoned It is their father responsibilities. However, his women as experienced by the men above help and financial support are sometimes during the study. There was no expected. information about abandoned women Inheritance in Minangkabau is exclusive from the informant. There are elderly for women. Men may use the inheritance women in the research area. They live such as earning a portion of the harvest to his MINANGwith theirKABAU children MEN or POINT other relatives. OF VIEW family or asking for rice for his child's marriage party. There are rice fields for AGAINST MATRILINEAL Minangkabau man. It is for wealthy relatives CONSEQUENCES who have inheritances. He can handle it for his family daily need. However, the rice field belongs to his clan. The fields are returned to There are interesting things related to in the man's house after the man dies. the discrimination in Minangkabau men life. Meanwhile, men rarely get part of the Numerous men do not admit about injustice inheritance for the deprived clan. The woman due to matrilineal regulation. According to is the most prominent in inheritance. Men them, if there are men abandoned in old age, accept it without questioning its provisions. it will relate to his young age. It is due to It shows less aware of discrimination divorce and careless to relatives and against Minangkabau men due to matrilineal. nephews. Children often stay with their They have a great obligation, but they have mother and rarely do they need any more little right. It is different from women. They attention. Relatives and nephews rarely or get fewer obligations and extra right to their never provide economy support. He will inheritance. never get support in his old age after he was A number of women have admitted it as sick and economically incapable. No one an inequality. It is more obvious because of takes care of him. changes in the management of inheritance.

Adat, Islam, There was a profit-sharing mechanism in the danTerpinggirkan: Gender: Pergulatan Antara Realitas dalam dan past from handling the inheritance. The MerumuskanImaginasi. In IdentitasZ. Zubir (Ed.), profits share is used for social funds of relatives. Now the mechanism is not . Padang: Lembaga operating anymore. Women are confused Penelitian Universitas Andalas.Jurnal about this condition because the normal Arifin,Humaniora Z. (2012). Buru24 Babi : Politik Identitas provisions are also functional against the Laki-laki Minangkabau. integrity of the matrilineal family inheritance. , (1), 29–36. Jurnal Minangkabau women find the solution by Arifin,Antropologi Z. (2013). BundoIndonesia Kanduang:34 (Hanya) giving the harvest to their married siblings. In Pemimpin di Rumah (Gadang). Masih addition, it demonstrates her daughter to ada Harapan: Posisi Sebuah, (2), Etnik 124–133. take care of his brother when it is no longer Bahar,Minoritas S., & Tadjoeddin, dalam Hidup M. Z. Berbangsa (2004). dan married. Bernegara The gender analysis concerns the inequality of obligations and the right to the . Jakarta: Yayasan Sepuluh clan and the inheritance of Minangkabau. It Agustus. focuses on men and women discrimination. Benda-Beckmann, F., & Benda-Beckmann, K. The main focus is on Minangkabau men. They von. (1975). Third MusyawarahSumatra Besar of do not realize a greater obligation for men in ResearchThe Lembaga Bulletin KerapatanIV Adat Alam matrilineal. However, the rights of men are Minangkabau (LKAAM).Antropologi Psikologi CONCLUSIONless significant than women. , (2), 67–75. Dananjaya, J. (1988). . Jakarta: Rajawali Press. The matrilineal in Minangkabau lines de Jong, J. (1978). The Confrontation ofAsian discrimination against men. Discrimination ColloquiumCustomary Lawon Culture and Islam Con flictsin a Malaysian begins when men enter adolescence, adult and an Indonesian Experience. In and old age.The discrimination is not so (pp. 1– visible in his childhood because there is an 16). Tokyo: Japanese Society for Asian equal controlling of boys and girls. Studies. Discrimination experienced by Firdaus, & Wekke, I. S. (2017). Pattern of Minangkabau men are about their access to Pesantren On ExpandingSeminar of PendidikanSmart, material resources belonging to relatives. TransdisiplinHardworking (STEd and Ikhlas 2017) Characters in Their rights to property are not equal to West Suamtera. In women. Minangkabau men get nothing from (pp. 258– the assets except for the cost of living up to 265). Jurnal Komunikasi and tuition fees. There was almost no Hermawati,Massa T.1 (2007). Budaya Jawa dan inheritance after they got married. Kesetaraan Gender. Meanwhile, the duty Minangkabau men to , (1), 18Jurnal–24. Humaniora 22 their relative are substantial. Idris, N. (2010). Perempuan Minangkabau This discrimination is more visible to the dalam Politik. , (2), elderly man. There isa homeless elderly man 164–175. but not for the woman. The remarkable Indrizal, E. (2007). Kerentanan StrukturalAntropologi finding is no men acknowledge it as danLaki Pembangunan-lai Lanjut Usia di dalam Masyarakat Masyarakat discrimination due to matrilineal in Matrilineal Minangkabau. In Minangkabau. The phenomenon of homeless . elderly man is the reflection of his careless Padang: Laboratorium Antropologi life to his wife, son, and daughter, brother, Universitas Andalas. and sister, and niece and nephew. Meanwhile, Iskandar, I. (2012). Wali Nagari Perempuan the women admit there is discrimination di Era Reformasi: Studi Kasus against men in matrilineal. Men get less Terpilihnya Wali NagariJurnal Batu Aspirasi Basa2 Kecamatan Pariangan Kabupaten Tanah REFERENCESportion of inheritance than a woman Datar TahunMatriliny 2009. and Migration:, (1), Evolving97–116. Minangkabau Traditions in Arbain, A. (2010). Laki-Laki Minangkabau Kato, T. (1982).

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