REVIEW OF INTERNATIONAL GEOGRAPHICAL EDUCATION

ISSN: 2146-0353 ● © RIGEO ● 11(4), WINTER, 2021 www.rigeo.org Research Article Understanding Principal Values of ’s Outmigration in

Misnal Munir1 Moses Glorino Rumambo Pandin2 Universitas Gadjah Mada, Yogyakarta, Indonesia Universitas Airlangga, Surabaya, Indonesia [email protected] [email protected]

1Corresponding Author: E-mail: [email protected]

Abstract Outmigration is a unique characteristic of the who can be found in almost all . Historically, the Minangkabau migrants have coexisted peacefully with local communities in which they settle, and there is no record of conflict between the Minangkabau migrants and local inhabitants. This study attempted to determine the values espoused by this nomadic community. The study was grounded in literature study approach of philosophical hermeneutics and utilized methodical elements, such as description, induction deduction, synthesis analysis, and heuristics. The study also applied observation, and interviews with the Minangkabau migrants. The findings revealed that the culture of this ethnic group explicitly encourages young people to venture abroad. The ethical values that form the basis of the outmigration’s of the Minangkabau community are affirmed by the (local) proverbs that prescribe strong work ethics, mutual respect, and an understanding of the local culture to which they outmigrate.

Keywords outmigration, principle, outmigration-values, Minangkabau

To cite this article: Munir, M; Pandin, M, G, R. (2021) Understanding Principal Values of Minangkabau’s Outmigration In Indonesia. Review of International Geographical Education (RIGEO), 11(4), 127-137. doi: 10.48047/rigeo.11.04.10 Submitted: 02-02-2021 ● Revised: 16-04-2021 ● Accepted: 26-05-2021 © RIGEO ● Review of International Geographical Education 11(4), WINTER, 2021

Introduction

The cultural traditions of the Minangkabau people are rich in values derived from indigenous wisdom. Researchers have reported the strong traditional tenets embraced by this minority population (Nasroen, 1971; Navis, 1984; Naim, 1984; Djamaris, 1991; Mustansyir and Munir, 1997; Revita, 2007; Baqi, 2009; Misnal et al., 2020). Extant studies have examined the customs, outmigration patterns, aspects of tambo, norms of family life, use of language in the community, and changing cultural practices of the Minangkabau.

Figure 1: The Map of West , Indonesia

Outmigration has become an obligation for the Minangkabau tribe in and forms a part of the personal and social lives of the tribe’s members (Figure 1). Almost all provincial cities in Indonesia house migrants from the Minangkabau tribe or, at the very least, are home to people whose ancestors belonged to the Minangkabau ethnicity. The Minangkabau people outmigrate because of their love for their hometown as mandated by the traditional Minangkabau philosophy, Sayang dianak dilecuti, sayang dikampuang ditinggakan. However, outmigration is also driven by economic motives so that the resources of their village are not exhausted or reduced. According to data and facts, more Minangkabau people reside overseas than remain settled in West Sumatra. The term merantau (outmigration) means to leave home or to go away from the land of one’s birth (Kato, 2005: 13). The philosophy of outmigration can be observed in varied aspects and symbols integral to the lives of the Minangkabau people. Some principles for the Minangkabau youth that must be learned as a provision to outmigrate include a good understanding of their religious principles, basilek (self-defense), and cooking. First, the azan (call for prayer) is intended to incorporate the values of religious philosophy, so that the young migrants do not sin. Besides, the cultures of the places to which they will migrate will undoubtedly be different from that of their region of origin. The areas to which the people migrate are likely to offer abundant temptations. Therefore, a strong grounding in religious tenets must become a provision for outmigration. Basilek (self-defense) refers to training for self-preservation when facing danger, the Minangkabau migrants live without dunsanak or family members; hence, they have no recourse to protection. The nomadic youth should be able to defend themselves when others threaten their safety: musuh indak dicari, kalau basuo pantang diilakkan (we should not make an enemy, but if a clash occurs, we shall not evade). Culinary skills are taught by the Minangkabau parents so their children can be self-reliant, especially in terms of fulfilling their daily needs for nutrition. Cooking is also a skill that provides numerous benefits: in addition to helping the migrants eat in a healthy and economic manner, 128 Aprizal, ; Ali sjahbana, S,W, ; Nurhasanah, A. (2021) The Development of the Flood Inundation Area …

culinary skills could be employed to earn a living, as may be evidenced by the profusion of (Minangkabau) restaurants in various places all over Asia. For instance, restaurants specializing in are also common in countries such as and . By profession, the Minangkabau migrants are generally traders and entrepreneurs, and the abovementioned Padang restaurants represent their most favored line of business. Typical and well-known Padang restaurant menu items include the , jerky, and chicken, which are all very popular dishes in Indonesia and in other countries. For the Minangkabau youth, outmigration is a legacy they have received from their nomadic ancestors. In Islam, the term is known as hijrah. The average Minangkabau teenager tends to leave the parental home after graduation from high school to pursue college education or to find a good living elsewhere. The Minangkabau men outmigrate on their own, and the women accompany their husbands. Interestingly, the Minangkabau people do not form migrant communities in places to which they migrate. Instead, they blend in with the communities where they live. The Minangkabau migrants can usually coexist easily with other communities despite their different ethnicity, culture, and religion. They are usually welcomed by the local communities because they are personable and have excellent communication and interpersonal skills. As the saying goes, the Minangkabau dima bumi dipijak, disinan langik di junjuang (when in Rome, do as the Romans do). They always value, obey, and uphold all the rules and regulations, both legal and custom-related. Thus, they can live in peace wherever they go. As has been clarified above, the Minangkabau migrants can adapt and mingle with the local people in the areas to which they outmigrate regardless of their differences in cultures and customs. This study aims to investigate and explore the basic philosophy of outmigration of the Minangkabau people. The research problem examined in the current paper is formulated in the following manner: What are the outmigration values of the Minangkabau people? What are the ethics that underlie the attitudes of the Minangkabau people as they outmigrate?

Methodology

Research Design

The research is based on literature studies. The study based on primarily, the reviewed books can be classified into two groups. First, the paper evaluates “original” Minangkabau literary works or books containing the Minangkabau ujar-ujar or pepatah-petitih (proverbs) that usually have moral and spiritual values that are outlined in the form of gurindam, mamangan, and . Second, the paper examines scholarly literature, including sociological, anthropological, and philosophical books and articles written by experts on the . In addition, there exist many ujar-ujar in the Minangkabau culture that are not necessarily written in one book or article but are usually expressed in the daily lives of the tribe’s members. These oral or living principles are also utilized as resources for the current study. The first research procedure comprises exploration and identification. At this stage, text or speech that forms the research material is carefully explored, and the values of the text or speech are subsequently identified. Values are measured in terms of their suitability for application in the daily lives of the Minangkabau people and, more specifically, are assessed according to the significance of human life as per the Minangkabau culture. The second phase involves exploitation and interpretation. Values contained in certain written expressions and oral utterances, among others, in the form of gurindam, mamangan, and pantun are expressed and interpreted. These values are usually still “hidden.” Therefore, their revelation takes the shape of an explanation and interpretation to render the speech or textual values perceptible. Keywords can then elucidate the values unveiled from the texts and from oral utterances about the significance of human life for the Minangkabau culture. The third step is a critical review that is executed through the construction of the meaning of human life for the Minangkabau culture through the establishment of associations with the consistency of components within the overall construction framework of the values and their correspondence with empirical experiences and pragmatic practices.

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Research Analysis

The analysis technique of the data employed the hermeneutic–reflexive method to discover the inner human life of the Minangkabau people. This analysis first includes an understanding attained from the history of the tribe, which is pivotal to the appreciation of discrete aspects of the lives of its members. Second, the paper discusses the problems of understanding the values of the Minangkabau people through the historical awareness of the discoveries pertaining to human existence. Third, the direct life experiences of humanity as a whole are immensely complex, and this awareness forms a significant feature of the Minangkabau community. Fourth, the term lebenswelt symbolizes the particular harmonious understanding of the values of humanity in the Minangkabau people. Fifth, the determination of the Minangkabau people’s signification of human life requires past data (the tribe’s history) as well as the future expectations of the tribe’s members. Sixth, the intrinsic aspect of the living values of the Minangkabau people’s lives are temporal and limited; thus, their applied principles and the ethics they receive through their ancestral legacies should be sought through their historical terminology.

Results and Discussion

Outmigration is a systemic aspect of the personal and social lives of the Minangkabau tribe of West Sumatra. The Minangkabau people, or their descendants, may be found in almost all Indonesian cities. In the present paper, the researchers with to correct a common misunderstanding with regard to the term Padang, which is often used to designate the Minangkabau people: Padang is the name of the provincial capital of West Sumatra, not the Minangkabau ethnicity or the community. Outmigration refers to the act of going away from the home region in search of a better livelihood, and this practice is historically integral to the lives of the members of the Minangkabau ethnic community of West Sumatra. According to Mochtar Naim (1979: 2–3), the academic discipline of sociology recommends six main aspects of the term outmigration: (1) leaving home; (2) through self-will; (3) for a long or short period of time; (4) to earn a living or seek knowledge or seek experience; (5) to return home one day; and (6) as a social system that is part of the culture. Briefly, outmigration is defined as a type of human relocation limited by the abovementioned six criteria. The outmigration tradition represents the process of interaction between the members of the Minangkabau tribe and the people outside their community. Through this process, the Minangkabau people can learn how to live outside their homeland. Besides, outmigration is also a way for the community’s members to raise their status in their traditional environment. A person who goes out to the larger world is considered to have imbibed socially useful experiences when he/she returns. Even though the Minangkabau people find it easy to blend in and to adapt to their migrant environments, some of their attitudes are unique and are characteristic of their ethnicity, such as their emotional bonding, care, and love for their homeland. A popular expression describes the Minangkabau people’s ties to their motherland, setinggi-tinggi terbang bangau, kembalinya ke kubangan juga. Sejauh-jauh merantau, kampung halaman terbayang jua (no matter how far you outmigrate, the image of your village will always be there). A person may outmigrate for economic, natural, educational, or many other factors, including traditional or cultural characteristics. However, economic difficulties are the most dominant factor for outmigration for most people as going away denotes the hope of a better livelihood in other destinations. For the members of the Minangkabau tribe, outmigration occurs due to economic reasons and because it is an aspect of their heritage that they continue to follow. The settlements of the Minangkabau tribe encompass almost the entire territory of the province of West Sumatra, and its population has spread to all regions of Indonesia. Like other communities and cultures in Indonesia, the Minangkabau customs and traditions have also undergone numerous changes because the customary culture cannot meet the demands and developments of the current, rapidly changing times. However, the Minangkabau people are holding firm to their outmigration traditions. In fact, the tribe’s members are traveling in ever-increasing members and venturing further. In the Minangkabau culture, outmigration is an obligation, especially for the youth considered as adults in their society. The Minangkabau people consider teenage boys and young bachelors who remain in their village to be timid and incapable of autonomous living. A person who does not dare to try a new life outside the Minangkabau area is considered coward and dependent on parents or their relatives in the Minangkabau area. Outmigration occurs in the Minangkabau people due to several factors: 130 Aprizal, ; Ali sjahbana, S,W, ; Nurhasanah, A. (2021) The Development of the Flood Inundation Area …

First, the matrilineal system is still implemented in the Minangkabau communities, and inheritance rights are passed only through women. Men only have the right to use family resources. Thus, the Minangkabau men choose to outmigrate. The Minangkabau women also now travel abroad to follow their husbands or to continue their education. Second, in cultural terms, the Minangkabau people live by proverbs, such as karatau tumbuah dihulu, babuah babungo alun, marantau bujang dahulu, dirumah baguno alun (young people should outmigrate as they have not yet made a mark in their homeland). Young bachelors do not have a role or a position in the customary structures of the tribal community. Young men cannot participate in family decision-making. Therefore, they must seek experience by outmigrating. Some parents insist that their sons must outmigrate far from the Minangkabau area because it is believed that the farther they outmigrate, the more life experiences they gain. Hence, the parents believe that their sons will contribute more significantly to the society when they eventually return to their homeland. Third, the Minangkabau people also outmigrate for financial reasons. As their population increases, their home environment in the Minangkabau in West Sumatra cannot cater to the consequent additional employment needs of their community. The Minangkabau men tend to feel very ashamed if they cannot work. Therefore, most men who are still single work to help their parents so that they are not labeled as lazy. The Minangkabau people generally work as farmers and/or traders. They usually sell their agricultural products in local marketplaces. As their necessities increase, they begin to feel that they are becoming a burden on their parents. Helping the family through gardening or farming can no longer suffice to meet individual or family needs. Thus, the Minangkabau men seek jobs in proximity to their villages so that they do not always need to depend on their parents. However, the population growth and the dearth of employment opportunities in the region mean that outmigration is their only recourse to resolve their economic issues. Forth, education, especially in Islamic tenets, is essential for the Minangkabau community. The existence of the law adat basandi sara', sara' basandi kita-bullah emphasizes that members of the Minangkabau community must imbibe a good understanding of their religion, Islam. However, education opportunities are limited in the Minangkabau area, and young people who want to study further must leave the Minangkabau area. Fifth, the success stories of the predecessors serve as significant motivators that encourage the outmigration tradition in the Minangkabau community. For example, Ahmad Khatib Al- Minangkabawi became the imam of the Masjidil Haram, and Muhammad Hatta, who studied in the , became the first Vice President of the Republic of Indonesia. There is a certain pride that emanates from eminent members of the Minangkabau community who have made a mark in larger society, and every Minangkabau youngster desires to continue the streams of successes achieved by their predecessors. Thus, the outmigration undertaken by members of the Minangkabau community is qualitatively different than the typical finance-related outmigration of other people. As has been elucidated above, outmigration is not merely a means of wealth gain or superior livelihood for the Minangkabau people. Instead, this community prioritizes outmigration by youngsters for the discovery of identity, the gaining of experience, and the search for life values that are not found in their area of origin. So when a member of the tribe returned to his/her homeland, his/her excellent mental abilities and attitudes add to the quality of knowledge and life learning of the entire community. The Minangkabau migrants have open hearts and minds and wonderful imaginations. Sociologist Mochtar Naim argues that besides outmigrating and trading, the Minangkabau migrants exhibit eminence in conceptual and academic domains, and evidence the implementation of the proverb alam takambang jadi guru. These positive habits ultimately produce thinkers and influential figures in the archipelago. They are people who are not comfortably complacent, and they attempt to achieve the highest ideals. The ability and courage to explore the world have made the Minangkabau people as the preeminent migrants recorded in the history of the archipelago. One of the most important philosophies of their lives is that alam takambang jadi guru plays a vital role in the Minangkabau people to adapt to a different environment from the Minangkabau environment in their hometown that they have never forgotten how far they outmigrate. Outmigration is also considered as a spiritual journey and becomes a touchstone for the Minangkabau men. In the past, the Minangkabau men usually mastered a form of martial arts called the to defend themselves. Those men outmigrated far from their villages with 131 © RIGEO ● Review of International Geographical Education 11(4), WINTER, 2021 insufficient or no provisions. They faced a hard life and lived far away from their relatives and hometowns. Such circumstances were expected to present trials that would forge the souls, perseverance, and tenacity of the Minangkabau men and to enhance their status in life. As has been noted above, the Minangkabau migrants adapt harmoniously to the customs and cultures of the host communities within which they choose to reside, because the Minangkabau’s proverb di mano bumi dipijak, di situ langik dijunjuang (when in Rome, do as the Romans do) mandates that wherever the Minangkabau people outmigrate, they must appreciate the local cultures and customs of their destinations without losing their own culture and traditions. The issue of the current shift in the social lifestyles and value systems of the Minangkabau migrants has not been adequately addressed in scholarly literature. In general, it is believed that the Minangkabau migrants still faithfully adhere to the Islamic religion. However, in social terms, they have begun to use less traditional inheritance systems, such as “pulmonary fruit” (nuclear family), “clan” (under the prince/), or “tribe” (clan). The Minangkabau migrants are more concentrated in bonds of origin, such as the , sub-district, or district, even the province. The literature studies on the Minangkabau tribe migrant culture conducted by the researchers reveal a cultural identity that, first, firmly upholds Islamic customs, adat bersendi syara’, syara’bersendi kitabullah. A Minangkabau person must be a practicing Muslim to be recognized as a Minangkabau. Second, young Minangkabau men feel the obligation to outmigrate either for a long or short time and are “embarrassed” to continue living in their hometowns or if they do not wish to outmigrate. For the Minangkabau people, leaving the hometown is a form of professing love for their homeland. A Minangkabau proverb asserts, sayang di anak dilacuti, sayang di kampuang ditinggakan (love the children by strictly teaching them, love the homeland by leaving it). Outmigration by the Minangkabau people is also driven by economic motives so that their village resources are conserved and their fortunes do not decrease due to the increase in the number of family members. Data reveal that more Minangkabau people reside overseas than remain settled in West Sumatra. The number of the Minangkabau migrants at home and abroad was estimated at around 3 million in 2009, whereas the population of West Sumatra at that time amounted to 1,052,100 people. Prof. Mr. M. Nasroen (1971) suggested that the departure of the Minangkabau migrants does not harm their own community as they hope to receive good fortune and tend to bring it home later in life. A Minangkabau poem states, Karatau madang di hulu, babungo babuah balun Marantau bujang dahulu, di kampuang paguno balun (young men must outmigrate as they still do not have a significant contribution in their homeland). Anthropological studies report that the culture of outmigration provides a future vision for the younger generation of Minangkabau. The outmigration culture requires young Minangkabau men to develop their knowledge and skills, to seek experiences, and to succeed wherever they live for the benefit of their families and society. Thus, outmigration is more than just population outmigration from the area of origin to the destination as in the theory in demographics. Outmigration, for the Minangkabau people, is a pattern that encompasses the concept of values and culture. The high degree of adaptability and the harmoniousness of the Minangkabau people to their new environment are features that have been previously mentioned. Historical data do not report any incidents of the Minangkabau migrants being involved in conflicts or rioting against other tribes or communities in places they have migrated. The Minangkabau philosophy states, nan rancak diawak, katuju dek urang handaknyo (which is good for us, should be approved by others); tagak di nan data, bajalan di nan luruih, bakato di nan bana (standing in a flat place, walking in a straight place, saying with the truth); and tak usah takuik di ombak gadang riak nan tanang mambaok karam (do not be afraid of big waves for calm ripples often bring drowning). These philosophies encourage the Minangkabau migrants to appropriately manage themselves, to adopt strong principles, and to dare to face life’s challenges. The statements dima tagak, disinan tanah dipijak, di situ langik dijunjuang, masuak kandang kambiang membebek, masuak kandang kabau melanguah; mandi di-ilie-ilie, manyauak dibawah-bawa; musuah indak dicari, tapi kalau batamu pantang dielakkan (when in Rome do as the Romans do, enemies are not to seek but if you encounter one, running way you shall not) evince behavioral guidelines established for the Minangkabau people through their local wisdom: migrants must be capable of adapting to the local culture, be humble, seek no enemies, and avoid conflict, but at the same time, they should not be afraid to defend their self-esteem if they travel the right path.

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Other local proverbs prescribe kok gadang jan malendo - kok cadiak jan manjua (if you’re big, do not beat – if you’re smart, do not cheat); nan kuriak iolah kundi, nan merah iolah sago, nan baiak iolah budi, nan indah iolah baso (the kurik is kundi, the red is saga, the good is character, the beautiful is language); and nan tuo dimuliakan, nan mudo dikasihi, samo gadang hormat menghormati (glorify the elderly, love the youngsters, respect each other). These assertions signify that a person should not be arrogant, should not commit disgraceful acts, and should glorify the elderly, love the younger generation, and respect others. If outmigration is appropriately perceived, the Minangkabau people are not deprived of their cultural roots and hometowns. The hometown signifies a source of strength and inspiration as well as a place to return for the Minangkabau people. Muhammad Radjab (1950) described the Minangkabau people as “small in the village, growing overseas”. Thus, it can be concluded that the outmigration culture plays a part in the creation of eminent national-caliber figures originating from the Minangkabau region. Since the time before Indonesian independence, the Minangkabau has given the country the most number of political and religious leaders. In an article entitled Reading Indonesia, published on March 7, 2017, Kompas – News Media explained that “Minangkabau is Home of the Founders of the Nation”. The four great public icons of Indonesia are , , , and . As mentioned by three out of the four founding fathers of the Republic of Indonesia are Minangkabau people. In fact, there are still many more prominent public figures of the Republic of Indonesia who hail from the Minangkabau region. They include luminaries, such as Haji , Muhammad Yamin, , Mr. Asaat, , and . Reviewed from an economic and development perspective, migrants from the Minangkabau are scattered throughout the country and abroad and have become some of the greatest assets of the province of West Sumatra. The economic contributions of the Minangkabau migrants to their hometowns are quite significant. In other words, the contributions and implications of the migrants are essential for the development of West Sumatra. The contributions of the Minangkabau migrants in the progress of their hometowns are realized through their assistance to the family economy, the construction of places of worship (mosques), and the construction of other general public facilities. According to the Minangkabau people, the value of cultural attachment to the Minangkabau area is illustrated by the young men leaving their hometowns to earn a living away from home. It is explained that to become an adult man is to outmigrate. At the same time, they must discharge the implied moral and material responsibilities to help the family’s economy and to develop their hometowns. The love of the Minangkabau people for their hometowns is built on the basis of a strong inner bonding that is evidenced in at least two phenomena: an intense concern for their hometowns and culture and the construction of family relationships in places where they reside, whether as unity among their hometown and regency or more broadly as family members of the Minangkabau or West Sumatra. Interestingly, although they are characterized as fanatical Muslims, the Minangkabau people are very inclusive in their social associations and their interactions with other tribes in the cities to which they migrate, even if their destination communities adopt different beliefs. The role played by migrants and their contributions are very significant in developing West Sumatra in terms of the economic development review. The Minangkabau migrants scattered throughout the archipelago have functioned in vital ways in the social fabric of their hometowns in West Sumatra. Every year, before the fasting month of and Eid al-Fitr, substantial zakat funds, infaq, and souvenirs of friendship/kinship are sent to their hometowns. The Minangkabau migrants also individually and collectively support the development of their hometowns to build mosques, schools, and so on. Audrey Kahin (2005) notes that every family in the Minangkabau has several members who outmigrate and who regularly send money back to their hometowns, either to help the family or to provide for people in need. The roles and contribution of the migrants are not limited to the field of development. In accordance with the Minangkabau philosophy that states berat sama dipikul ringan sama dijinjing (many hands make work light), the migrants also raise funds to help victims of natural disasters that might occur at their hometowns. Every time there is a natural disaster in West Sumatra, the Minangkabau people abroad feel compelled to raise funds in almost all major cities in the country and even through overseas organizations. Obviously, not all the Minangkabau migrants are “successful” in terms of material and social status; nonetheless, for the Minangkabau youth, outmigration remains a culture and a challenge. Many Minangkabau migrants return diligently to see their hometown and to periodically meet their 133 © RIGEO ● Review of International Geographical Education 11(4), WINTER, 2021 relatives. Nevertheless, some of the migrants cannot return home for varied reasons and die abroad. Thus, all the Minangkabau migrants do not become successful in outmigration, whereas some succeed in changing their destiny for the better. However, much renown the Minangkabau people achieve through outmigration, they still need recognition in their hometowns. Their deep sense of love for their hometowns, the natural beauty of the Minangkabau region, the gadang house, and the pride in their traditional Islamic and religious identity persist. Their inner bond with the hometown remains in the hearts of every Minangkabau people wherever they are until the end of their lives, and this bond is bequeathed to their children and grandchildren. In accordance with the philosophy of “unity in diversity,” being an Indonesian does not imply the elimination of indigenous primordial roots. The feeling of “Indonesianness” actually requires the attitude of upholding unity and not the elimination of regional differences that form the nation’s priceless cultural wealth. The lyrics of the Minangkabau anthem are reproduced below to illustrate the feeling that fills the souls of the Minangkabau people with regard to their area of origin and their hometowns.

Minangkabau …, ranah nan den cinto, Pusako bundo…, nan dahulunyo, …, nan sambilan ruang, baririk, di halamannyo,

Reff: Bilo den kana…, hati den taibo, Tabayang-bayang…, di ruang mato, Bilo den kana.., hati den taibo, Tabayang-bayang…, di ruang mato.

It is translated as follows: (Minangkabau..., a land I love, The legacy of our ancestors... Big house... with nine rooms. Storage the harvest results..., lined up in front of it,

Reff: When I remember, I feel sad, I could see it... in my eyes When I remember, I feel sad, I could see it... in my eyes)

The Ethical Values of the Minangkabau People Residing Overseas

Outmigration, in the Minangkabau culture, requires a person to have strong work ethics that represent the foundational value of the Minangkabau people. Customary proverbs teach them the basic values of life that must be maintained in realizing their life goals: First, the basic value of life is to uphold principles or to institute a firm foundation. People, especially those who outmigrate to change for the better, should never lose their founding principles: Pandirian tak namuah dipengaruhi / Iman tak buliah goyang / Kamudi nan tak buliah patah / Haluan nan tak buliah barubah / Walau lidah kadiguntiang / Kato bana disampaikan juo (Indo, 1999: 29) (Principles cannot be affected/Faith cannot be unsteady/Steer cannot be broken/Direction cannot be changed/Even though the tongue is to be cut/Truth still shall be spoken). Second, according to the Minangkabau custom, a person must take a firm stand and must keep any promises made to anyone. Kok lah dapek kato sabuah / Kok bulek pantang basuduik / Kok picak pantang basandiang / Janji musti ditapek-I / Ikrar harus dimuliakan (Indo, 1999: 29). (The promise should be kept/The vow (oath) should be honored). People must stand by their statements, fulfill their promises, honor their vows, and should not be disobedient. The breaking of promises is taboo and must be avoided at all costs. A traditional proverb says janji nan biaso mungkia, titian dan biaso lapuak, pantangan anak Minangkabau (promises that are unkept and a weathered bridge are taboo for the Minangkabau people) (Amir, 2007:84). The statement is emphasized again in another proverb: Naraco pantang bapaliang / Satapak bapantang suruik

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/ Salangkah pantang kumbali / Sabalun aja bapantang mati (Indo, 1999: 31). (A scale shall not be unbalanced/No stepping back before death comes). Life is like a scale that cannot be unbalanced. A man cannot step back from what he is facing. In daily life, this proverb has become a slogan for the Minangkabau people to be courageous in facing life’s challenges. To further underscore the firmness of a person’s words and attitude, a proverb asserts Indak bak baliang-baliang di ateh bukik / Baputa manuruikkan kareh angin / Samo jo pimpiang tumbuah di lereang / Kama kareh angin ka sinan pulo maliuaknyo (Indo, 1999: 31). A person should not be like a windmill on a hill whose direction of rotation is determined by the wind. A person should take a firm stand in life. Third, honesty is considered an essential value of human life. A person must live, act, and speak according to one’s mind and heart. The principles of honesty are described in the following proverb: Kamudiak saantak galah / Kahilia sarangkuah dayuang / Sakato lahia jo batin / Sasuai muluik jo hati (Penghulu, 1994c: 58). The words that emanate from the mind should be in line with the heart. Thus, what is spoken should be the same as what is felt. In social life, a person should always cooperate with sincerity and speak according to the individual’s true feelings. Fourth, vigilance and responsiveness to the situation at hand are also foundational values as prescribed by the proverb Tahu di rantiang kamalantiang / Tahu di duri kamancucuak / Tahu di dahan kamaimpok / Tahu di batu ka manaruang (Indo, 1999: 35). Tofu on twigs will bounce/Tofu on thorns which goes off/Tofu on branches will overwrite/Tofu on rocks will bury. One should always be vigilant in social life because threats and challenges can come from any direction and in any form. In addition to alertness to discrete possibilities that may occur, a person must also be able to predict what will happen. The proverb Alun rabah lah kaujuang / Alun pai alah babaliak / Balun babali lah bajua / Balun dimakan lah taraso / Balun dicaliak lah tantu ruponyo (Indo, 1999: 36) illustrates how humans should be able to predict events along with all their possible consequences. Fifth, politeness is essential as a human value for the Minangkabau people who must be well versed in this attribute when they outmigrate. The Minangkabau migrants should be able to adapt to the local culture in which they are traveling. The proverb says: ok manyauk di hilie-hilie / kok mangato di bawah-bawah Di mano bumi di pijak / di Sinan langik dijujunjuang Di mano kampuang di huni / di Sinan pulo adaik dipakai Di mano sumua digali / di Sinan pulo adaik dipakai Madjo Indo, 1999:43) (If you turn sideways/when speaking below When in Rome, do as the Romans do Where the village is located/there is also a custom there Where the well is dug/there the water is taken)

Thus, the Minangkabau migrants should be able to adapt to their new environments. They must be able to live with local inhabitants by perceiving and adapting to the cultural values of their new local community. Moreover, they cannot be arrogant and haughty. Sixth, the Minangkabau people value brotherhood, which means that overseas migrants will find their ties of kinship. If a mother is left behind in the village, the migrant will find a mother overseas; if a brother is left behind, a brother will also be found abroad. This notion is also encoded in the following proverb:

Kok jadi pai ka pakan / ikan balanak bali / ikan panjang bali daulu Kok jadi pai bajalan / Sanak cari dunsanak cari / Induak samang cari daulu Kok pandai bakain panjang / labiah sa elok kain saruang / kok pandai ba induak samang / labiah sa elok mamak kanduang (Madjo Indo, 1999:194) (If you go to take a walk / search for relatives / host first if you are good at finding a host / you will be treated more than your own mother does)

The philosophy of outmigration for the Minangkabau people involves the initial search for a living/job. This task is usually accomplished by looking for an induak samang (host) and then by searching for brotherhoods and relations. The basic values of life prescribed by the proverbs provide the Minangkabau outmigrants with the wherewithal to become independent people who do not need to survive with the help of brotherhoods or relations or to avoid from becoming burdens to society or even to their own family members.

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Conclusion

For the Minangkabau people, outmigration is a tradition that is grounded in their local wisdom that has been passed down through their customs and traditions. The Minangkabau people tend to migrate very young, and thus, their village life may not hold much significance for them; however, they are taught to love their motherland. It is certain fundamental values are inculcated in the tribe’s members at a very young age through daily practices, and these help them live peacefully and effectively in their migration destinations. The values include, (a) the tenacity in upholding the principles and ethics taught by Islam and the Minangkabau customs; (b) the humility, their politeness, their abjuring of negative attitudes such as arrogance, (c) the adaptation to local norms, and their ability to communicate, interact, and intermingle with the communities into which they migrate; (d) the ever-present vigilance in avoiding danger and accidental damage and to protect themselves against the adverse effects of social isolation; and (e) the ability to avoid conflict and to peacefully coexist with other communities.

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