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Understanding Principal Values of Minangkabau's Outmigration In REVIEW OF INTERNATIONAL GEOGRAPHICAL EDUCATION ISSN: 2146-0353 ● © RIGEO ● 11(4), WINTER, 2021 www.rigeo.org Research Article Understanding Principal Values of Minangkabau’s Outmigration in Indonesia 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 Minangkabau people who can be found in almost all regions of Indonesia. 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 adat (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 Sumatra, Indonesia Outmigration has become an obligation for the Minangkabau tribe in West Sumatra 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 Padang (Minangkabau) restaurants in various places all over Asia. For instance, restaurants specializing in Padang cuisine are also common in countries such as Malaysia and Singapore. 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 rendang, jerky, and curry 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 pantun. Second, the paper examines scholarly literature, including sociological, anthropological, and philosophical books and articles written by experts on the Minangkabau culture. 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. 129 © RIGEO ● Review of International Geographical Education 11(4), WINTER, 2021 Research Analysis The analysis technique of the data employed the hermeneutic–reflexive method to discover the inner human life of
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