Xi'an Shiyou Daxue Xuebao (Ziran Kexue Ban)/ Journal of Xi'an Shiyou University, Natural Sciences Edition ISSN:1673-064X E-Publication: Online Open Access DOI 10.17605/OSF.IO/6ZNCA

THE EXPERIENCE OF THE MINANG FAMILY CARING FOR AN OLDER WHO LIVES IN THE CORE FAMILY OF CHILDREN IN PADANG CITY

RIKA SABRI1, RAHMADANI YUSRAN2,3, DEWI EKA PUTRI1, RANDI REFNANDES1 and APRIZON PUTRA3 1Department of Nursing Science, Faculty of Nursing - Universitas Andalas, Indonesia 2 Department of Public Administration Science, Faculty of Social Sciences - Universitas Negeri Padang, Indonesia 3Doctoral Program of Environmental Science, Postgraduate – Universitas Negeri Padang, Indonesia Abstract Padang City is one of the cities with the highest number of older people in with an increasing dependency ratio. These condition impacts families who care for the elderly both economically, socially, and in time. This study describes how the family experience of caring for the elderly is viewed from the perspective of Minang culture. This study used a focused ethnographic design, although the researchers wanted to see caring families' experiences, the researchers focused more on family care from the Minang cultural approach. Interviews were conducted for 12 days, using the purposive sampling data collection technique. At the end of data collection, data maturation occurs (data saturation) for the 9th participant. Participants are families who care for the elderly at home (biological parents; in-laws; grandparents; and aunt/mother or aunt/uncle). The data were analyzed using the Collaizi technique. The results obtained five main themes: 1—reasons for caring for the elderly in the family; 2. Family support provided 3. The burden of caring for the elderly. 4. Family views on the socio-cultural values of Minang. Even though caring for the elderly in the Minang culture at home is a girl's, the family is a support system with a big responsibility, be it directly or indirectly, in providing optimal support for the elderly. The study results guide family and community nurses in choosing the right intervention according to the cultural values of Minang that are believed by the family.

KEYWORDS: elderly, family nurse, support, nursing intervention, minang culture 1 Introduction West Sumatra Province is one of the provinces with a reasonably significant elderly population growth rate. [1] Reported that the number of elderly population growth in West Sumatra reached 9.8% of the total population of West Sumatra. The city of Padang is one of the cities with the largest population of adults. According to Padang City in numbers, the number of older people reaches 68,600 people or 7.21% of the total population [2]. From the percentage value, it can be said that the pyramid structure of Padang city has entered the old population structure because the number of older people exceeds 7% of the total population. The high number of older people in West Sumatra, especially the city of Padang, is not accompanied by the welfare of the elderly. This can be seen from the increasing number of neglected older people. From 2017 to 2018, the number of neglected older people in the city of Padang reached 1303 people. However, in 2019, the number of neglected older people was only 275 [3]. This happens because there is a change in older people in 2020, namely 65 years and over.

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Xi'an Shiyou Daxue Xuebao (Ziran Kexue Ban)/ Journal of Xi'an Shiyou University, Natural Sciences Edition ISSN:1673-064X E-Publication: Online Open Access DOI 10.17605/OSF.IO/6ZNCA

Abandoned elderly in West Sumatra Province, especially in Padang City, should not happen because the people of Padang City are generally people. The Minangkabau community has a matrilineal system, where care for the elderly is the responsibility of girls. However, often the elderly do not want to stay at their children's house because they do not want to bother them [4]. The research results by [5] regarding the exploration of the characteristics of the elderly who live in orphanages, there are frequent conflicts between children and son-in-law because of the presence of the elderly in their homes. It is not uncommon for the elderly to get unpleasant treatment and even abuse from the family. The research results by [6] found that 64.2% of violence occurred against the elderly. The highest levels of harassment were psychological (33.4%), followed by physical (14.1%), financial (13.8%), neglect (11.6%), and sexual harassment (1.9%). The adhere to a matrilineal kinship system. The matrilineal system is a system that regulates the life and order of a society, which is bound in kinship in the maternal line. The matrilineal system does not strengthen women's role, but in this system, women are strengthened to protect and protect the inheritance of a people from extinction, both "", "Tanah Pusako", and fields. This means that there will be no older people neglected in Minangkabau if this system is running well. The care of older people in Minang, culturally speaking, the girls in their hometowns are responsible for caring for them [7]. The elderly's position in Minangkabau is to be elevated together and take one step first, which means that the elderly are respected and a place to get advice [8]. However, the shift in cultural values shows that female children prioritize their core family [9, 10]. The elderly who do not have a family is no longer cared for by distant families for economic reasons, and even Nigari can no longer care for the elderly. handed over the elderly through the social service and placed them in a nursing home. The shift in cultural values causes the answering system also to shift. Older people live alone in appalling conditions, and they are even stranded on the streets, so they are at risk of experiencing violence or abuse. The phenomenon seen at this time is the number of older people assigned to refueling stations working to sell food. In general, the elderly have families, but the family does not care about them. Therefore, the elderly in Minangkabau should feel comfortable living with their children's nuclear family, and the nursing home's capacity will be less in Minang. However, contrary to reality, in West Sumatra, the number of nursing homes increases, and many families leave the elderly in the homes (interview with the head of PST Sabai nan Aluih, 2019). The Minangkabau matrilineal kinship system is assumed to have changed from some of its characteristics such as the weakening of the extended family with a tendency to strengthen the nuclear family, the reduction in the role of the Mamak with a tendency to dominate the role of the father, the change in the kinship term system and others [4, 5, 9]. However, lineage calculations and permanent patterns still appear to be characterized by matrilines as before [11]. Not many children want to care for the elderly in their families. Some older people found on the street in a nursing home said that they left their homes because they were not being treated well by their children. [12], in their research, found that older people leave their

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Xi'an Shiyou Daxue Xuebao (Ziran Kexue Ban)/ Journal of Xi'an Shiyou University, Natural Sciences Edition ISSN:1673-064X E-Publication: Online Open Access DOI 10.17605/OSF.IO/6ZNCA children's homes because they treat their less-than-good son-in-law. The elderly said their children brought the elderly to their home for fear of sinning, leaving their parents alone in their hometown, but the children had not given optimal care for the elderly when they arrived at their homes. Therefore, the researcher wants to see how the Minang family experience caring for the elderly who live in the child's nuclear family in Padang. What are the reasons children care for the elderly in their primary family, while the elderly are not treated well? How do families care for the elderly in their families? Do children get social support from other family members and the extended family related to elderly care? Furthermore, to what extent do families interpret the cultural value of Minang in caring for the elderly in the family. This research question can be explored in this research. This study aims to find out how the Minang family experiences caring for the elderly in their children's nuclear family. This study will make it easier for nurses to plan the best interventions for the elderly and their families in caring for the elderly so that they elderly can achieve a quality and independent life. 2 Research Methods This research method is qualitative with a focused ethnographic approach. This research method will guide researchers to explore family members' experiences in caring for the elderly at their children's home through the Minang cultural approach. In practice, the instrument is designed with a focused ethnographic method approach that focuses on overcoming the problems of treating the elderly in Minang in their children's families. However, the data mining method focuses more on the experiences of the participants. Therefore, researchers also use the phenomenological method. However, the question will focus more on cultural values. Taking participants using random sampling techniques, then followed by purposive sampling technique [13]. Interviewed participants were representatives from 4 sub- districts, namely West Padang 3 people, East Padang 3 people, South Padang 2 people, and Koto Tangah 2 people. The criteria for participants were determined before the interview, including: 1) The person who cares for the elderly in the family; 2) Have family relationships; 3) Over 17 years old; 4) Willing to be interviewed about the elderly and caring for the elderly; and 5) The Minang tribe. The number of participants is estimated at 8-12 people, but in the interview with the 9th participant, taking participants to be interviewed was stopped because of the data's maturity level after it was reached (data reached the point of saturation). The method of collecting data by direct interviews, the elderly were netted at the health center and followed up at home—interview using WhatsApp videocall. Data collection started from 5 May to 9 October 2020. This study's focus was on how families care for the elderly at home, in terms of cultural aspects, how the family shows cultural values, especially the Minang cultural values used in caring for the elderly in the child's nuclear family. Data analysis was carried out manually by focusing on family cultural values caring for the elderly. The data analysis steps were carried out as follows: 1) Coding of data for descriptive tables; 2) It is sorting data to

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Xi'an Shiyou Daxue Xuebao (Ziran Kexue Ban)/ Journal of Xi'an Shiyou University, Natural Sciences Edition ISSN:1673-064X E-Publication: Online Open Access DOI 10.17605/OSF.IO/6ZNCA identify patterns; 3) Identify extreme data; 4) Explain patterns and data using construction theory and theory; and 5) Make memos or notes included in a reflective statement of analysis focused on answering research questions [14] presented in the form of themes discussed based on ethical and emic perspectives. Data saturation was achieved after interviewing the 9th participant. The researcher and the external researcher examined the transcript. When no new ideas were found, the researcher judged the data to be saturated. 3 Results and Discussion This research finds four main themes, namely: 1) Reasons for caring for the elderly in the family; 2) Family support; 3) The burden of caring for the elderly at home, and 4) The socio-cultural values of Minang. 3.1 Reasons for caring for the elderly Caring for the elderly at home for caregivers has specific reasons, especially for children. It was found that almost all participants stated that caring for the elderly or bringing the elderly to stay in the nuclear family house is an obligation. The obligations referred to are obligations as a child, a husband or wife, and responsibilities as a Kamanakan. "It is my duty as a daughter to take care of my mother at home, no one else will take care of my old mother". (K3, K4, K9) Another statement supported by other families: "Taking care of parents is the duty of children that is determined by religion, so there is no reason for children to refuse to care for their parents. Sometimes parents who don't want their children to stay with their children, so it's hard too". (K6) Apart from the obligations as a child, an exciting thing in this study's findings is the obligation as a wife or husband. As stated by the family: "If you are both old, take care of each other. If my wife is sick, then I am the one. Because it is impossible to live with children who are already bothered by their problems". (K1-K5, K9) The family also made a similar statement: "…… I am the wife, so I have to take care of her, who is getting old. Our son is a boy, so there's no way we can live with a daughter-in-law. Once my husband's Kamanakan would take my husband to his village, but as my wife was still there, I did not allow my husband to be brought". (K4, K6, K7) One of the family members also conveyed a child's obligation to care for his parents, a market trader who brings his mother to live with him. The family argues: "Indeed, culturally the elderly, especially women, live with their daughters, but it's different from me; I ask my younger sibling if I'm the one who takes care of my parents because I know how hard it is for parents to trade before dawn to feed us. so I just took the path of religion To let the younger sister serve her husband". (K7)

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Xi'an Shiyou Daxue Xuebao (Ziran Kexue Ban)/ Journal of Xi'an Shiyou University, Natural Sciences Edition ISSN:1673-064X E-Publication: Online Open Access DOI 10.17605/OSF.IO/6ZNCA

The reason the family asks the elderly to stay at their house is because of favors, as stated by one of the civil servants at a local government institution who revealed: "……. My uncle/mother raised my siblings and me because my parents died. It is fitting because our parents have been absent since we were little. So my siblings and I were treated by my uncle because our father didn't come home. So it is appropriate for me to repay my uncle, who is now sick" (K5, K7). 3.2 Family support Family support in caring for the elderly includes types of support and sources of support. Types of family support include instrument support, emotional support, and reward support. Families' most instrumental support is providing bathing needs for the elderly, buying clothes, food, providing finance, shelter, and rice needs. Some experiences shared by one family: "... I only provide for my parent's needs, and later that will supervise someone who I pay for". (K2) Unlike other families, the most critical needs of the elderly and they provide them with clothing and the need for a place to rest. This family expressed the following: "… I prioritize providing housing and clothing. because my mother likes to go out of the house". (K5) Unlike the other families, one of the families provides money for his mother because the mother doesn't like the purchase from her son-in-law, as stated by her child below: "… My mother prefers to be given money, every dress and whatever my wife buys she doesn't like. He prefers to buy himself ". (K3) The K3 statement is supported by the K5, K8, and K9. Their parents would instead be given money than provided for what they need. However, interestingly on the K5, parents prefer to cook by themselves and provide their own needs as K5 statement below: "… My mother prefers to buy rice and other food ingredients. Because he likes to cook by himself, he did not want to eat the food that had been provided. So I offered someone else to watch and watch my mother while cooking. Maybe because my father is still there, mom always provides food for dad, which she made herself". (K5) In addition to instrument support, the support provided by the family is emotional support. The most emotional support given is enthusiasm and love. Besides, some families offer attention, empathy, comfort, and emotion. Love and attention are the things most families give to the elderly. The elderly need attention because many things will be shared with those closest to them. Therefore, loyal people are required to accompany the elderly to tell stories. The love and attention given by the family are following that conveyed by the K8 family, namely.

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Xi'an Shiyou Daxue Xuebao (Ziran Kexue Ban)/ Journal of Xi'an Shiyou University, Natural Sciences Edition ISSN:1673-064X E-Publication: Online Open Access DOI 10.17605/OSF.IO/6ZNCA

"…. Every time I go to the office, my mother always sits on the house's teras and is very neat. After being asked, he wanted to come with me and didn't want to be left out. Finally, I took my mother for a walk, then went home. Finally, the mother wanted to stay at home". (K8) Other participant opinions are K2: "…I have also experienced the same thing with K8. Before I left for work, I invited my mother to go for a walk, even if it was only for a while. Along the way, my mother asked for anything, and I fulfilled it. After that, he wanted to go home and let me go to work. Unlike the elderly who were treated by K9 and K1, K2 said that: "... my father did not want to be invited out for a walk, the love and attention he needed was only accompanied when he needed it, for example being a friend to tell stories". (K2) Other families also argue: "… My parents need more comfort, such as not fighting at home, visiting friends and family who haven't seen each other for a long time". The largest source of legal support delivered by families is from health service providers. As said by Mrs. L (K6-8) "… My parents are often annoyed by the slow health service. When he goes to the puskesmas, he always complains about the long wait for his health workers". Different from the K8 family "…. My mother prefers to go to private health service providers. She will quickly get friendly service and according to her expectations. That's why my mother always asks for money and takes care of it herself according to her wishes". 3.3 The burden of caring for the elderly The third theme is the burden of care, which is identified from the sub-themes of physical, psychological, and economic limitations. Psychological sub-themes through the category of family attitudes towards older people who live in their children's homes; changes in family emotions; feelings of guilt and fear of sinning against parents. The social burden sub-theme is described through multiple role categories; lack of support from other nuclear families; and limited other activities. Meanwhile, the economic sub-theme is expressed through increased family expenditure, such as medical treatment and different needs. The psychological burden experienced by families who care for the elderly, such as worrying about leaving the elderly alone at home, afraid that no one is taking care of them, fear of falling or getting sick suddenly. But not only that, but some families feel a psychological burden because the elderly are selfish, do not accept the opinions of other families, often pretend and do not want to be told, as expressed by the following family:

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Xi'an Shiyou Daxue Xuebao (Ziran Kexue Ban)/ Journal of Xi'an Shiyou University, Natural Sciences Edition ISSN:1673-064X E-Publication: Online Open Access DOI 10.17605/OSF.IO/6ZNCA

"I have to give in… after all, he is my parent. Although often what he did was wrong and he didn't want to be told, he tried to win alone" (K8) "The mother is a bit senile .... told not to accept, sometimes annoyed". (K6 and K9) Feelings of worry, guilt and fear of sin are also expressed as psychological burdens for families caring for the elderly: "I'm worried too, no matter how old my parents are, who knows what age ... especially when this is a pandemic, it's hard to make the elderly happy because they are worried about taking them out of the house". "Maybe because I am a boy ... many say I can't take good care of my mother .... even though I can". (K4 and K7) "What I regret is that ... sometimes I can't accompany my parents to see a doctor for treatment, and it's considered that I can't take care of my parents". (K3, K6, and K11) The family's social burden is limited to doing other activities because the family also works and takes care of their children. Due to the dual role and caring for the elderly, they also have to earn a living and take care of other family members. Besides, it is due to a lack of support from other family members and limited activities because they have to care for the elderly at home. One participant who works as a vegetable seller at the market revealed: "I can't participate in other activities with my friends, because I have to wait for my parents". (K1, K3, and K11). The following participants revealed a lack of support from other family members in caring for the elderly: "I have seven siblings, but my brothers and sisters handed over to me elderly care because I am a girl in Padang) (K2, -5, K7). "… My children don't want to help me take care of their grandmother, making my mother sad. My husband is also indifferent to see me taking care of my parents". (K7 and K9-K12). The economic burden is also felt by the family, especially the cost needs if elderly participants are sick or cared for and the daily needs of the elderly, as expressed by the family as follows: "Expenditures will increase, but how else, if the parent is cared for. Sometimes when we don't have money...and our parents are sick, we have to borrow money from other people". 3.4 Family views on the socio-cultural values of Minang The socio-cultural value of Minang, is usually the main thing that is very concerned about by the elderly. The elderly always connect family behavior in caring for themselves with cultural and religious values. The theme of the family's view of the socio-cultural values of Minang is identified from the sub-theme of the position of the elderly in society and family and the values of the Minang culture.

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Xi'an Shiyou Daxue Xuebao (Ziran Kexue Ban)/ Journal of Xi'an Shiyou University, Natural Sciences Edition ISSN:1673-064X E-Publication: Online Open Access DOI 10.17605/OSF.IO/6ZNCA

The sub-themes of the position of the elderly in society are described based on the categories in the form of expressions. The first expression is being exalted together and taking one step first, and this means that the elderly are elevated together and take one step first, which is the conclusion of family expressions in caring for the elderly. This statement illustrated by the following family words: "… Indeed from Minang culture, parents are very respected, that's why there is an expression of being exalted together and taking one step first. So it is only natural that we as children treat people like that". (K4, K8) The same is explained by the family that the elderly must be respected and supported, as follows: "... we who are young must be able to respect our parents, the position of the parents is high, so we have to be polite". (K5, K7, K9) The above statement is in line with other families. "… We used to learn that parents in culture are a place to ask if we will go abroad, and a place where we tell stories when we come home from a foreign country". (K2, K3) Expressions being elevated simultaneously, but some expressions emphasize that the elderly or older people are respected, the little ones are loved, and those of the same age are invited to be friends. This expression reinforces the statement conveyed by the families as follows: "Parents who are loved are not only biological parents, but all parents who are in the field or around us need to be horny, meaning that we must be able to place ourselves, have respect, and respect all parents". (K1 and K6) The role of the elderly in the family is revealed by the family that the elderly have advantages and can be used as role models. "We have to be able to take parenting lessons ... because I appreciate parents .... I saw her lesson ... I just took the good ones ... I can be like now even though I only graduated from high school but can have a house ... yes from mother's education ...". (K2) Because parents have extensive experience, one participant revealed that they often ask their parents for opinions if there are problems: "Alhamdullilah ... I've always been compatible with my mother and grandmother ... I often ask your grandmother's opinion if there is a problem ..." (K9) 3.5 Discussion Many studies discuss family experiences caring for the elderly. However, in terms of cultural values, especially Minang cultural values, there is still little. [15] Conducted a study to see the family experience caring for the elderly from the aspect of Indonesian culture in general. In his research, [16] found differences in the experience of elderly care from a cultural aspect. In [16] research, it was found that the same theme as the researchers found, namely the cultural values and norms that

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Xi'an Shiyou Daxue Xuebao (Ziran Kexue Ban)/ Journal of Xi'an Shiyou University, Natural Sciences Edition ISSN:1673-064X E-Publication: Online Open Access DOI 10.17605/OSF.IO/6ZNCA underlie families caring for the elderly, in addition to their responsibilities as a child. Meanwhile, [16] found three categories that influence it, namely: 1) attachment to parenting culture; 2) cultural determinants of caring responsibility, and 3) cultural values and norms that underlie decisions to provide care. The attachment to a culture of care, especially the care of the elderly, is seen in the research that the researchers conducted. The Minang culture, as one of the largest ethnic groups with a matrilineal kinship system, makes Minang women become independent and brave people. Therefore, women in Minang are given the authority to guard the heirloom property and the RumahGadang. Those in need of large families can use heritage. Women are placed in a central position, have power over inheritance in families and groups [16]. This is the basis that in Minangkabau, older adults will not be neglected because the Rumah Gadang has guaranteed their lives. The shift in cultural values of Minang causes Minang women to leave the house to follow their husbands. The impact is that NigariMinang will have more neglected elderly and still weak children [9, 10]. One of the findings that form the theme is the responsibility to care for the elderly as a form of reciprocation and compassion. The results of the interview with the family, the reciprocation was addressed to the Mamak or uncle. Minang culture knows that Mamak is the younger siblings of the mother. Mamak is responsible for his Kamanakan. There should be no sense of gratitude because it is the Kamanakan responsibility to care for the elderly, an uncle. [17] Explain that the role of Mamak in Minangkabau is to educate, guide in terms of role inheritance, supervise education, as well as a place to ask anything, including education by Kamanakan. [9, 10] describes the uncle's function in Minang philosophy, namely "Kamanakan barajo Kamanakan Mamak barajo ka pengulu Pangulu barajoka Musyawarah Mufakat barajo ka nan bana Bana badiri sandirinyo Bana manurui kalua jo patuik Manuruik patuik jo Mungkin". This philosophy's meaning is that Kamanakan and Mamak have a relationship as a leader and the person being led. Mamak is obliged to guide Kamanakan in customs, the field of religion, and the field of daily behavior. If the Kamanakan makes a mistake, Mamak will be embarrassed too. Another Mamak role is to maintain and develop inheritance. [18], boredom will appear in families who care for the elderly. This happens because of the many pressures faced by the family. Various roles develop from families caring for the elderly. The impact of this role assumption on the health and well- being of families caring for the elderly. Elderly care this describes the duties of caregivers, the family, the dynamic nature of care over time, the increasing complexity and scope of caregivers' responsibilities, and the problems involved in making substitute decisions. Family care is more intensive, complex, and long- lasting than before, and caregivers rarely receive adequate preparation for their role. Conclusive evidence suggests that many caregivers experience adverse psychological effects. Some caregivers are at a higher risk than others, especially those who spend hours caring for the elderly with advanced dementia. Caregivers should have access to high-quality, evidence-based interventions designed to reduce or prevent adverse health effects.

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Xi'an Shiyou Daxue Xuebao (Ziran Kexue Ban)/ Journal of Xi'an Shiyou University, Natural Sciences Edition ISSN:1673-064X E-Publication: Online Open Access DOI 10.17605/OSF.IO/6ZNCA

The role of the family is to care for the elderly in the family. During this process, the specific roles of the family can vary based on the care needs of the elderly, the relationship between the family and the elderly, and where the caregiver lives with the elderly. Given that current research shows that caregiver availability and readiness can affect the quality and delivery of post-hospital care recipients and that caregivers are often lacking, outlining and defining these roles is vital for designing possible interventions to assist caregivers during the discharge process [19]. Several studies have found that family support and social support can improve older people's physical and mental health. The level of family support was significantly related to the health status of the elderly. Social support from the family is beneficial for the health and well-being of the elderly and can protect the elderly from dangerous situations and stressful life events [20, 21]. Family support has a significant impact on the life satisfaction of the elderly so that it affects the quality of life of the elderly. Supported by [22] research results, the elderly who live in the family environment have a better quality of life than the elderly who do not live in the family environment. Minang family experience caring for the elderly found family support. Family support in the form of instrument support, emotional support, and appreciation support. [23] Explain that the elderly need optimal social support. Family support in the form of emotional support, you can. Instrumental social support plays a strategic role in the health care domain, particularly for the elderly. About long-term care, it was found that the family became the center of attention of the nuclear family members such as sons and spouses engineering support services. Son is the most trusted care provider, and men prefer partners, and girls prefer their sons as trusted caregivers in long-term care. Instrumental social support can be both preventions of the expansion of morbidity and protection of healthy aging. 4 Conclusions The experience of the Minang family caring for the elderly who live in the nuclear family home of the child produces four themes, namely, the reasons for the family to care for the elderly, the family feels the burden of care, other family support, and the cultural values of Minang that affect elderly care. There are various reasons for the family to bring the elderly to live in the central family, one of which is a sense of family responsibility and obligation. Elderly care in children's homes does not always make families feel comfortable and calm because they can supervise the elderly. Many complaints from families caring for the elderly are psychological, emotional, and economic stress, lack of support from other family members. Support from other family members will increase the family's ability to care for the elderly because families need other people closest to them to share experiences and various ways to solve problems caused by the elderly. The Minang family's experience of caring for the elderly in the family is still not optimal in integrating cultural values in the care system due to a lack of understanding. Although the family lacks an understanding of cultural values, caring families can identify cultural values that position the elderly as valued and respected. Minang cultural values identified in the care of the elderly are the elderly being elevated simultaneously and take one step first, parents are respected, and children are loved. Peers are invited to be friends, SaiyoSakato in the

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Xi'an Shiyou Daxue Xuebao (Ziran Kexue Ban)/ Journal of Xi'an Shiyou University, Natural Sciences Edition ISSN:1673-064X E-Publication: Online Open Access DOI 10.17605/OSF.IO/6ZNCA family cares for the elderly, and members are members as rules that apply to all family members in caring for the elderly. 5 Acknowledgment I thank you for the research funding assistance from Universities Andalas, which always facilitates lecturers to research. 6 References 1) Central Bureau of Statistics [BPS]. (2018). Provinsi Sumatera Barat dalam Angka. 1st ed. BPS Provinsi Sumatera Barat. 2) Central Bureau of Statistics [BPS]. (2019). Provinsi Sumatera Barat Dalam Angka. BPS Provinsi Sumatera Barat. 3) Central Bureau of Statistics [BPS]. (2020). Statistik Penduduk Lanjut Usia 2020 [Internet]. Jakarta: BPS Indonesia. 261 4) Sabri, R., Hamid, A. Y. S., Sahar, J & Besral. (2019). The effect of culture- based interventions on satisfaction and quality of life of elderly at social welfare institution in West Sumatera. Enfermeria Clinic, 29(2): 619-624. 5) Sabri, R., Hamid, A. Y. S., Sahar, J & Besral. (2017). Factor influencing the quality of life of the minang elderly living in nursing homes: a perspective of MInang culture. Strengthening research capacity and disseminaring new findings in nursing and public health, Leiden, CRC Press. Taylor and Francis Group: 29-34. 6) Yon, Y., Ramiro-Gonzalez, M., Mikton, C. R., Huber, M & Sethi, D. (2019). The prevalence of elder abuse in institutional settings: a systematic review and meta-analysis. European journal of public health, 29(1): 58-67. 7) Sitompula, R., & Alesyantib, A. Inheritance Law Analysis in the Indonesia Minangkabau Matrilineal Society. culture, 3, 4. 8) Amir, M. S. (1997). Minangkabau: pola dan tujuan hidup orang Minang (No. 38). Mutiara Sumber Widya. 9) Naim, M. (1971). Merantau. ISEAS Publishing. 10) Kato, T. (2005). Adat Minangkabau dan Merantau dalam Perspektif Sejarah, translated by Gusti Asnan dan Akiko Iwata. Jakarta: Balai Pustaka. 11) Miko, A. (2012). Isu-Isu, Teori dan Penelitian Penduduk Lansia. Andalas Journal of Sociology, 12(2). 12) Yusran, R & Sabri, R. (2020). Policy to Improve the Quality of Life and Welfare of the Elderly in Nursing Homes in West Sumatra Province. Atlantis Press in International Conference On Social Studies, Globalisation And Technology (ICSSGT 2019): 493-497. 13) Sugiyono. (2013). Metode Penelitian Pendidikan Pendekatan Kuantitatif, Kualitatif, dan R&D. Bandung: Alfabeta. 14) Roper JM, & Shapira J. (2000). Ethnography in Nursing Research. Sage Publications, Thousand Oaks CA.

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Xi'an Shiyou Daxue Xuebao (Ziran Kexue Ban)/ Journal of Xi'an Shiyou University, Natural Sciences Edition ISSN:1673-064X E-Publication: Online Open Access DOI 10.17605/OSF.IO/6ZNCA

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