DOCSLIB.ORG

Konsentrasi Filologi Sekolah Pascasarjana Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta 2017

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Konsentrasi Filologi Sekolah Pascasarjana Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta 2017 RISALAH-RISALAH FIKIH HAJI YUSUF : RESPONS ULAMA PADERI TERHADAP TANTANGAN SOSIAL KEAGAMAAN DI MINANGKABAU AKHIR ABAD XIX Tesis Oleh : NOFRIZAL NIM. 21141200100071 Pembimbing : Dr. M. Adib Misbachul Islam, M.Hum Konsentrasi Filologi Sekolah Pascasarjana Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta 2017 KATA PENGANTAR ا ﱠﻟﺮ ِﺣ ْ ِﻤ ﱠﺎﻟﺮ ْﺣﻤﻨِﺎﻟﻠ ِﺒِ ْﺴ ِﻢ Puji syukur penulis ucapkan ke hadirat Allah SWT, Tuhan Yang Maha Esa, yang telah memberikan penulis kesempatan, kesabaran dan keistiqamahan sehingga dapat menyelesaikan Tesis ini. Shalawat dan salam penulis mohonkan kepada Allah SWT agar senantiasa disampaikan-Nya ke haribaan Nabi Muhammad S.A.W. yang dengan jiwa dan raganya mendakwahkan Islam hingga dapat kita rasakan keindahan ajarannya sampai sekarang. Tesis yang berada di hadapan pembaca ini berjudul “Risalah-RisalahFikih Haji Yusuf: Respons Ulama Paderi Terhadap Tantangan Sosial Keagamaan di Minangkabau Akhir Abad XIX”. Cukup banyak kendala yang penulis hadapi dalam proses pengerjaan tesis ini, namun ungkapan syukur dan rasa bahagia lebih memenuhi jiwa ini karena telah dapat menyelesaikan tugas akhir dalam jenjang pendidikan Strata Dua (S@2) ini. Serta penulis tak lupa meminta maaf apabila di dalam penulisan tesis ini ada yang kurang berkenan dihati pembaca, kritik dan saran yang konstruktif sangat penulis harapkan. Dengan selesainya penulisan tesis ini, penulis mengucapkan terima kasih kepada semua pihak yang telah memberi bantuan, bimbingan, saran, motivasi, dan do’a. Khususnya pada pihak-pihak di bawah ini : 1. Pertama, Rektor Universitas Islam Negeri Syarif Hidayatullah Jakarta, Prof. Dr. Dede Rosyada, MA., beserta jajarannya. Direktur Sekolah Pascasarjana UIN Syarif Hidayatullah Jakarta, Prof. Dr. Masykuri Abdillah, MA., kemudian kepada Prof. Didin Saepuddin, MA selaku ketua Program Doktor, dan kepada Dr. JM. Muslimin, MA selaku ketua Program Magister. 2. Kedua, Bapak Prof. Dr. Oman Fathurahman, M. Hum., beliau adalah guru penulis. Suatu kesyukuran bagi penulis atas kesediaan beliau memberikan bimbingan. 3. Ketiga, Bapak Dr. M. Adib Misbachul Islam, M.Hum., selaku pembimbing tesis penulis. Beliau telah meluangkan waktunya untuk memberikan arahan dan wejangan mengenai tesis penulis. Beliau juga selalu memberikan semangat untuk terus mencari dan menggali ide-ide untuk menulis dan menuntaskan tesis ini. 4. KepadaBapak Prof. Dr. SukronKamil, MA selakupenguji 1 dalamUjianPendahuluanTesisdanUjianTesispenulis. Terimakasihatasinspirasidanmotivasinya Prof. 5. Kepada Bapak Dr. Sudarnoto Abdul Hakim, MA selaku penguji 2 dalam Ujian Pendahuluan Tesis dan Ujian Tesis penulis. Ataskemurahanhatibeliaupenulisucapkanterimakasih. 6. Seterusnya kepada segenap civitas akademika Sekolah Pascasarjana UIN Syarif Hidayatullah Jakarta: Bapak dan Ibu dosen yang telah membuka wawasan intelektual penulis, di antaranya ialah Prof. Dr. M. Quraish Shihab, MA,Prof. Dr. Azyumardi Azra, MA, Prof. Dr. Suwito, MA, Prof. i Dr. Atho’ Mudzhar, MPSD, Prof. Dr. Oman Fathurahman, M.Hum, Prof. Dr. Andi Faisal Bakti, Prof. Dr. Zainun Kamaluddin Fakih, MA, Prof. Dr. HusniRahim, Prof. Dr. Abdul Aziz Dahlan, Prof. Dr. Nasaruddin Umar, MA, Prof. Dr. Muhammad Amin Suma, SH, MA, MM, Prof. Dr. Said Agil Husin al-Munawwar, Prof. Dr. Komauddin Hidayat, MA,Prof. Dr. Iik Mansurnoor, MA, Prof. Dr. Ahmad Rodoni, MM,Prof. Dr. M. Ikhsan Tanggok, MSi, Alm. Prof. Dr. Dr. MK. Tajuddin, S.And,Dr. Ahmad Dardiri, MA, Dr. Muhbib Abdul Wahab, MA, Dr. Fuad Djabali, MA,Dr. Yusuf Rahman, MA,Dr. Ayang Utriza. Semogailmudanpengalaman yang diberikan bermanfaatbagipenulis, danmenjadimatarantaikebaikankedepanhendaknya. Amin.Selanjutnya kepada seluruh staf dan karyawan Sekolah Pascasarjana yang telah memberikan pelayanan semaksimal mungkin. 7. Kepada guru-guru dansahabat-sahabatpenulis, yang telah memberikan arahan. Ust. Yusri Akhimuddin, MA. Hum., Buk Yanti Mulia Roza, MA. Insya Allah beliau berdua akan segera menyelesaikan studi Doktoralnya. Ramadiva M. Akhyar, Bang Syarif, A Fahmi,Aspiyah Kasdini, Defi Hasnah, Aditya Waldi, Umriadi, Mega, Mas Bayu, Kang Aceng Aum, Mas Ali Wafa’, Bu Ipah, Bu Tri, Adeni, Sani n Wardah, Bang Adriansyah, Bang Yasir, Hanafi, Bang Munif, Uda Oka Pratama. Saudara-saudara seperantauan, yang salingmenyemangatidalamstudiini, Ferki Ahmad Marlion, Khairul Amri, Tiara Sri Wulandari, Ica FebriaMulyani, Fandi A.M,SeptianDwittes, dankawan-kawan yang taktersebutkansatu-persatu. Ucapan terima kasih yang paling utama teruntuk kepada kedua orang tua penulis. rasa hormat penulis sampaikan untuk Apak dan Amak tersayang, Mawardi dan Harliati. Didikan dan do’a dari keduanya menjadi kunci kekuatan penulis dalam menempuh lika-liku pendidikan. Untuk Apak dan Amak karya ini ananda persembahkan. Terakhir, penulis menyadari bahwa dalam tesis ini masih terdapat banyak kekurangan. Maka dari itu, penulis membuka diri bagi masukan berupa kritik dan saran yang konstruktif dari pembaca demi perbaikan diri penulis. Penulis berharap bahwa tulisan ini dapat bermanfaat bagi para pembaca, terutama dalam bidang kajian filologi. A<<<<mi>n ya Rabb al-‘Alami>n. Bambu Apus, September 2017 Penulis, NOFRIZAL ii Abstrak Perang Paderi sangat terkenal sebagai gerbang awal bagi pergerakan melawan penjajah di seluruh wilayah Nusantara yang di kuasai kolonial Belanda. Sejatinya, Paderi dalam mempropagandakan ide-ide pembaharuannya menggunakan dua model pemikiran, yaitu: revolusioner, yang didalangi oleh Haji Miskin dan Tuanku Nan Renceh hingga generasi Tuanku Imam Bonjol yang terkenal itu. Mereka mempropagandakan pemikiran keagamaannya cenderung dengan penaklukan dan kekerasan. Di lain pihak, Tuanku Nan Tuo Koto Tuo, yang notabenenya merupakan tokoh pertama Paderi lebih suka mempropagandakan pemikiran keagamaannya dengan jalan moderat, dengan pendekatan persuasif melalui lisan dan tulisan. Penelitian ini menyimpulkan bahwa terjadi dinamika pemikiran keagamaan Paderi di Minangkabau pada paroh akhir abad XIX, walaupun kalah dalam peperangan fisik melawan Belanda. Adapun cita-cita Paderi untuk memurnikan dan mengadakan pembaharuan Islam dalam masyarakat Minangkabau telah terwujud dan tetap berlanjut. Terbukti dalam penerapan peraturan nikah dan waris yang islami tetap terlaksana. Penelitian ini mendukung beberapa kesimpulan yang dinyatakan oleh; (1) Adrianus, Kaum Padri dan Pemikiran Keagamaan di Minangkabau (1991). Adrianus mengatakan bahwa dalam lapangan Syari’ah, dengan pengertian fikih, kaum Paderi lebih mengarah kepada reaktualisasi. Artinya mengembalikan ajaran agama kepada pengamalan ajaran Islam yang sebenarnya, karena ajaran agama (pengamalan ibadah dan muamalah lainnya) banyak yang dimanipulasi oleh masyarakat. (2) M.C. Ricklefs, Sejarah Indonesia Modern 1200-2004 (2005), Ricklefs berpendapat bahwa Paderi telah membawa perhatian masyarakat yang kuat terhadap Islam ortodoks, dimana peranan Islam sebagai bagian dari keseluruhan perangkat peraturan yang mengatur masyarakat Minangkabau menjadi bertambah besar. Melalui penelitian ini, penulis membahas masalah nikah dan waris di Minangkabau pasca kekalahan Paderi paroh akhir abad XIX, melalui penelaahan terhadap sumber utama Naskah Risalah-Risalah Fikih Haji Yusuf. Pembacaan sumber dilakukan dengan menggunakan pendekatan filologi dan pendekatan historis atau sejarah. Pendekatan filologi digunakan untuk mendeskripsikan naskah, menyajikan edisi kritis dan mengungkapkan isi teks tentang nikah dan waris. Pendekatan sejarah sosial-intelektual untuk mengelaborasi setiap rangkaian perjuangan Paderi di akhir kekalahannya abad XIX, serta melihat perubahan orientasi keagamaan masyarakat Minangkabau dari corak sufiyah bercampur adat menuju corak syariah atau fiqhiyah, terutama dalam konteks nikah dan waris. Kata Kunci : Paderi, Minangkabau, Nikah, Waris, Revolusioner, Moderat, Filologi. iii Abstract The Paderi War has been known as a starting point for the anti-colonial movement throughout the archipelago which at that time was dominated by the Dutch. In propagating his reforming ideas, Paderi used two models of thoughts: the revolutionary model and the moderate one. The revolutionary model was led by Haji Miskin and Tuanku Nan Renceh to the well-known Tuanku Imam Bonjol. These leaders proliferated their religious thoughts by the medium of conquest and violence. On the other hand, the moderate model was led by Tuanku Nan Tuo Koto Tuo, who was notably the first Paderi figure employed a persuasive approach through speeches and writings. This study concludes that despite the lost in the battle against Dutch, there was a dynamic of Paderi’s religious thoughts in Minangkabau in the second half of the nineteenth century. Paderi’s goals of purifying and reforming Islam in Minangkabau society has been realized and kept continuing, which can be seen in the implementation of marriage and inheritance regulations. This research supports the findings by Adrianus, ‘Padri and Religious Thought in Minangkabau’ (1991). Adrianus concluded that in the field of shariah within the understanding of fiqh, the Paderis movement was a form of reactualization. Reactualization means restoring the religious teachings of Islam to its origin, as some teachings of religion (the practice of worship and other muamalat) were manipulated by the community. This study also agrees with M.C. Ricklefs, ‘History of Modern Indonesia 1200-2004’ (2005). Ricklefs argued that Paderi has brought strong public attention to orthodox Islam, in which the role of Islam as a part of Minangkabau sets of rules has grown. This research discusses the issue of marriage and inheritance in Minangkabau after
Load more

Recommended publications
  • LINGUISTICA ANTVERPIENSIA, 2020, Issue-2 ISSN: 0304-2294 Observation of Multimodal of Bersanding in Malay Wedding Visual Images in North Sumatra
    LINGUISTICA ANTVERPIENSIA, 2020, Issue-2 www.hivt.be ISSN: 0304-2294 Observation of Multimodal of Bersanding in Malay Wedding Visual Images in North Sumatra T. Thyrhaya Zein*, T. Silvana Sinar, Rohani Ganie Fakultas Ilmu Budaya, Universitas Sumatera Utara, Jl. Dr. T. Mansur No. 9, Padang Bulan, Medan, North Sumatera 20222, Indonesia. Correspondence author: [email protected] Issue Details Abstract Issue Title: Issue 2 Received: 25 April, 2020 This study aims to identify the interpersonal multimodality represented in the visual im- Accepted: 22 May, 2020 Published: 30 June, 2020 agery of selected traditional Malay wedding ceremonies. It analyzed eight visual images Pages: 15 - 33 of a selected stage during the wedding ceremony in North Sumatra. The data were col- lected through a documentation technique and analyzed using interactive model analysis. Copyright © 2020 by author(s) and These results showed that the visual images were captured when photographic technol- Linguistica Antverpiensia ogy was not as developed as today. They presented the participants mostly from the frontal angle, without involving eye line to the viewer, and with the entire figure and distance around it, indicating a far social distance. Furthermore, the multimodal perspec- tive was presented in various lower, higher or eye-level, angles, which vary the distribu- tion of power with the viewer. These images showed low modality, printed in mono- chrome, and did not represent the actual colors in reality. However, this factor was not changed as the color representation in the photograph was still limited at the time. Also, it contrasts mainly with photographs captured before 1953, as their angle and social dis- tance of color images appear more diverse and intimate respectively.
    [Show full text]
  • The Values of Minangkabau Culture's Found in The
    THE VALUES OF MINANGKABAU CULTURE’S FOUND IN THE MALIN KUNDANG A PAPER BY NURHAYATI REG. NO. 102202002 DIPLOMA-III ENGLISH STUDY PROGRAM FACULTY OF CULTURE STUDY UNIVERSITY OF SUMATERA UTARA MEDAN 2013 UNIVERSITAS SUMATERA UTARA Approved by Supervisor, Drs. Chairul Husni, M.Ed.TESOL. NIP: 195703081984031004 Submitted to Faculty of Culture Study University of Sumatera Utara In partial fulfillment of the requirements for Diploma-III in English Study Program Approved by Head of Diploma III English Study Program, Dr. Matius C.A. Sembiring, M.A. NIP. 19521126198112 1 001 Approved by the Diploma III English Study Program Faculty of Culture Study, University of Sumatera Utara As a Paper for the Diploma (D-III) Examination UNIVERSITAS SUMATERA UTARA Accepted by the Board of Examiner in partial of the requirements for the D-III Examination of the Diploma-DIII of English Study Program, Faculty of Culture Study, University of Sumatera Utara. The Examination is held on June 2013 Faculty of Culture Study University of Sumatera Utara Dean, Dr. Syahron Lubis, M.A. NIP. 19511013197603 1 001 Board of Examiners Signature 1. Dr. Matius C.A. Sembiring, M.A. (Head of ESP) 2. Dra. Syahyar Hanum, DPFE (Supervisor) 3. Drs. Marzaini Manday, M.SPD. (Reader) UNIVERSITAS SUMATERA UTARA AUTHOR'S DECLARATION I, NURHAYATI declare that I am the sole author of this paper. Except where the reference is made in the text of this paper, this paper contains no material published elsewhere or extracted in whole or in part from a paper by which I have qualified for or awarded another degree.
    [Show full text]
  • Minangkabau Is Also Known As Minang and Padang and Is Widespread Among the Indonesian Archipelago
    1. Description 1.1 Name(s) of society, language, and language family: The language of Minangkabau is also known as Minang and Padang and is widespread among the Indonesian archipelago. It’s spoken in west central Sumatra among other areas. It has many dialects and it’s classification, from most general to most specific, is Austronesian, Malayo-Polynesian, Malayo-Sumbawan, North and East, Malayic, and finally Malay.1 1.2 ISO code (3 letter code from ethnologue.com): min1 1.3 Location (latitude/longitude): The Minangkabau homeland is bordered by the Malay homelands of Riau and Jambi to its east, the Batak homeland to its north, and the Kerintji homeland to its south. The Indian Ocean lies to the west. 1.4 Brief history: The Minangkabau society was significantly changed in the nineteenth century after the Dutch government replaced the Dutch East India Company. The Paderi Wars, which began as a local Minangkabau adat traditionalists and Islamic fundamentalists, which led to the development of a more intensive colonial administration. A new and more elaborate hierarchy of administrative districts and leadership positions were defined. Schools provided Western education that was necessary for obtaining these positions and a new type of Minangkabau elite was produced. A rapid expansion of commercial agriculture happened at the beginning of the twentieth century.2 1.5 Influence of missionaries/schools/governments/powerful neighbors: The Acehnese were dominant sea traders along the west coast of Sumatra, and their homeland is north of the Batak homeland, and they had a very strong Islamic influence on Minangkabau culture. The culture was also strongly influenced by Malay and Javanese trading empires during the fifth and sixth centuries.
    [Show full text]
  • The Socio-Cultural Environment and Mental Disturbance: Three Minangkabau Case Histories1
    THE SOCIO-CULTURAL ENVIRONMENT AND MENTAL DISTURBANCE: THREE MINANGKABAU CASE HISTORIES1 Istutiah Gunawan Mitchell In the course of one year, 10.14% of the new cases treated in the Psychiatric Polyclinic of Djakarta?s Central Hospital were members of the Minangkabau ethnic group. This percen­ tage seems rather high since the Minangkabau comprise, roughly, only 2% of DjakartaTs total population, and it suggests that the Minangkabau of Djakarta live in an environment of particu­ larly high stress and tension. While it is true that mental illness is an individual problem, at the same time, the mentally ill person is also a product of his own society; it has de­ termined the way he was reared and educated and thus influ­ enced his psychological development and the formation of his personal values. Society has offered him a choice of social roles and goals and indicated the approved methods of working toward them. Research conducted by psychiatrists, sociologists and anthropologists in the field of Culture and Personality in­ dicates that various forms of mental disturbance are unequally distributed among the various societies studied. Some socie­ ties and groups are more prone to particular types of mental disturbances than others. There are even some types of mental disorders which apparently only occur in a few societies. For example, l at ah> characterized by echolalia— repeating the words of other people--and echopraxia--mechanical repetition of the actions of others— is a form of psycho-pathological distur­ bance found commonly only in Malaya, Indonesia and the Philip­ pines.2 Specific classes within the same society may also 1.
    [Show full text]
  • Minangkabau's Marriage and Delik Adat Laws In
    AICLL KnE Social Sciences The 1st Annual International Conference on Language and Literature Volume 2018 Conference Paper Minangkabau’s Marriage and Delik Adat Laws in Abdulkarim Khiratullah’s Mencari Cinta Yang Hilang Purwarno and Andang Suhendi Fakultas Sastra, Universitas Islam Sumatera Utara, Medan, Indonesia Abstract This research aims at analysing two of the Minangkabau’s Adat Laws: marriage and delik adat laws reflected in Abdulkarim Khiratullah’s Novel Mencari Cinta Yang Hilang (2008). The theory of the Minangkabau’s Adat Law used as the basis of analysing the data in this research is proposed by Soekanto (2010). The method used in this research is qualitative descriptive method proposed by Moleong (2004). The research result shows that the existence of Minangkabau’s marriage and delik adat laws have Corresponding Author: caused the protagonist of the novel named Fauzi encountered some certain obstacles Purwarno to marry a girl whom he loves so much, named Rahima. Even though he has tried [email protected] his best to materialize his love to Rahima, the marriage as well as delik Adat Law Received: 13 March 2018 prevailing in his society has made him fail to marry Rahima. He fails in marrying his Accepted: 10 April 2018 Published: 19 April 2018 beloved girl as the girl is of the same clan as his, and it is strickly forbiden for a man in Minangkabau’s adat law to marry a woman from the same clan as he. Publishing services provided by Knowledge E Keywords: adat, inheritance, marriage adat law, delik adat law, kinship Purwarno and Andang Suhendi.
    [Show full text]
  • Downloaded From
    B. Barendregt The sound of longing for homeRedefining a sense of community through Minang popular music In: Bijdragen tot de Taal-, Land- en Volkenkunde 158 (2002), no: 3, Leiden, 411-450 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com10/04/2021 09:38:53AM via free access BART BARENDREGT The Sound of 'Longing for Home' Redefining a Sense of Community through Minang Popular Music Why, yes why, sir, am I singing? Oh, because I am longing, Longing for those who went abroad, Oh rabab, yes rabab, please spread the message To the people far away, so they'll come home quickly (From the popular Minangkabau traditional song 'Rabab'.) 1. Introduction: Changing mediascapes and emerging regional metaphors Traditionally each village federation in Minangkabau had its own repertoire of musical genres, tunes, and melodies, in which local historiography and songs of origin blended and the meta-landscape of alam Minangkabau (the Minangkabau universe) was depicted.1 Today, with the ever-increasing disper- sion of Minangkabau migrants all over Southeast Asia, the conception of the Minangkabau world is no longer restricted to the province of West Sumatra. 1 Earlier versions of this article were presented at the 34th Conference of the International Council of Traditional Music, Nitra, Slovakia, August 1996, and the VA/AVMI (Leiden Uni- versity) symposium on Media Cultures in Indonesia, 2-7 April 2001. Its present form owes much to critical comments received from audiences there. I would like to sincerely thank also my colleagues Suryadi, for his suggestions regarding the translations from the Minangkabau, and Robert Wessing, for his critical scrutiny of my English.
    [Show full text]
  • Tradisi Badoncek Dalam Adat Perkawinan Minangkabau Wilayah Pariaman Di Kota Medan
    TRADISI BADONCEK DALAM ADAT PERKAWINAN MINANGKABAU WILAYAH PARIAMAN DI KOTA MEDAN TESIS OLEH: LIA KHALISA 117009025/LNG FAKULTAS ILMU BUDAYA UNIVERSITAS SUMATERA UTARA 2016 UNIVERSITAS SUMATERA UTARA TRADISI BADONCEK DALAM ADAT PERKAWINAN MINANGKABAU WILAYAH PARIAMAN DI KOTA MEDAN TESIS Diajukan Sebagai Salah Satu Syarat untuk Memperoleh Gelar Magister Sains dalam Program Studi Linguistik pada Program Pascasarjana Fakultas Ilmu Budaya Universitas Sumatera Utara Oleh : LIA KHALISA 117009025/LNG FAKULTAS ILMU BUDAYA UNIVERSITAS SUMATERA UTARA MEDAN 2016 UNIVERSITAS SUMATERA UTARA UNIVERSITAS SUMATERA UTARA Telah diuji pada Tanggal : 25 Juni 2016 PANITIA PENGUJI TESIS Ketua : Prof. T. Silvana Sinar, M.A., Ph.D. Anggota : 1. Dr. Deliana, M.Hum. 2. Dr. T. Thyrhaya Zein, M.A. 3. Dr. Muhammad Takari, M.Hum. UNIVERSITAS SUMATERA UTARA PERNYATAAN Judul Tesis TRADISI BADONCEK DALAM ADAT PERKAWINAN MINANGKABAU WILAYAH PARIAMAN DI KOTA MEDAN Dengan ini Penulis menyatakan bahwa tesis ini disusun sebagai syarat untuk memperoleh gelar Magister dari Program Studi Linguistik Fakultas Ilmu Budaya Universitas Sumatera Utara adalah benar hasil karya penulis sendiri. Adapun pengutipan-pengutipan yang penulis lakukan pada bagian-bagian tertentu dari hasil karya orang lain dalam penulisan tesis ini, telah penulis cantumkan sumbernya secara jelas sesuai dengan norma, kaidah dan penulisan ilmiah. Apabila dikemudian hari ditemukan seluruh atau sebagaian tesis ini bukan hasil karya penulis sendiri atau adanya plagiat dalam bagian-bagian tertentu, penulis bersedia menerima sanksi pencabutan gelar akademik yang saya sandang dan sanksi-sanksi lainnya sesuai dengan peraturan perundangan yang berlaku. Medan, Juni 2016 Penulis, Lia Khalisa UNIVERSITAS SUMATERA UTARA TRADISI BADONCEK DALAM ADAT PERKAWINAN MINANGKABAU WILAYAH PARIAMAN DI KOTA MEDAN ABSTRAK Penelitian ini berjudul Tradisi Badoncek Dalam Perkawinan Minangkabau Adat Pariaman Di Kota Medan.
    [Show full text]
  • Indo 63 0 1106951638 205
    Joke van Reenen. Central Pillars of the House: Sisters, Wives, and Mothers in a Rural Community in Minangkabau, West Sumatra. Leiden: Research School CNWS, 1996.284 pp. Jeffrey Hadler In 1914 Carrie Catt wrote about the Minangkabau in Harper's Magazine: "The people are now taking an intelligent view of their own comparative status among the peoples of the world, and more than one possesses a fair knowledge of ethnology." This ethnographic self-awareness was in part due to fashionable Indoloog (scholar- bureaucrat) interrogations by Dutch officials, and in part to the forced defense of Minangkabau cultural peculiarities in the face of Wahabi-inspired Islamic reformism. By Catt's day the Minangkabau people had already had fifty years to become familiar with "anthropological" discourse. Today's researcher, eager to wring another ethnography from West Sumatra, is forced to engage a people who—for the past 150 years—have learned to tell anthropologists exactly what they want to hear. Codified first in the nineteenth century as the "Tambo Alam Minangkabau," and revived in more recent books,1 the notion of a Minangkabau-wide adat (custom) is one of the most stifling monoliths of Minangkabau cultural studies. And a general familiarity with anthropological expectations concerning adat make the Minangkabau particularly adept at undermining foreign researchers' well-intended projects. Conversations with adat law experts usually elicit the same, automatic, rehearsed speeches. While these adat experts are extremely receptive to the fieldworker, their responses can be mystifications and stock reiterations of the anthropological theory that was to be tested in the first place. Joke van Reenen's dissertation cuts through the generalizations and adat dross.
    [Show full text]
  • Shifting Procedures for Traditional Marriage Minangkabau in Nagari Lawang Matur Sub District Agam West Sumatera
    1 SHIFTING PROCEDURES FOR TRADITIONAL MARRIAGE MINANGKABAU IN NAGARI LAWANG MATUR SUB DISTRICT AGAM WEST SUMATERA Sartika Wahyuni *, Bedriati Ibrahim**, Ridwan Melay *** Email: [email protected], [email protected], [email protected] Cp: 0822 8408 2593 Program Studi Pendidikan Sejarah Fakultas Keguruan dan Ilmu Pendidikan Universitas Riau Abstract: The customs are embraced behavior is hereditary and is valid for a long time that the rules are strict and binding. Customs of the peoples are very various one customs in Minangkabau is customary marriages, which have certain rules and regulations determined by local custom. Minangkabau marriage does not create a new core life, as husband and wife remain a member of their lineage respectively. The purpose of this study to determine the procedure of customary marriage Minangkabau society in Nagari Lawang Subdistrict Matur Agam regency of West Sumatra, to know the shapes shift in traditional wedding Minangkabau society in Nagari Lawang Subdistrict Matur Agam regency of West Sumatra, to determine the factors that cause a shift procedure of customary marriage Minangkabau society in Nagari Lawang Subdistrict Matur Agam regency of West Sumatra, to determine whether there are effort Minangkabau society in Nagari Lawang Subdistrict Matur Agam regency of West Sumatra in preserving traditional marriage has undergone a shift, to compare the procedures of customary marriage Minangkabau people , The method used is descriptive qualitative, where data are collected through interviews, observation, documentation, and Library Studies. Data was analyzed using qualitative way. When the study began filing title until the completion of a revised proposal last essay writer. The results showed that the customary marriage ordinance in Lawang Nagar is still held up to now.
    [Show full text]
  • Bajapuik Tradition the Traditional Marriage in Minangkabau
    Bajapuik Tradition the Traditional Marriage in Minangkabau Hafizatul Anisa1, Aman2, Dyah Kumalasari3 1,2,3History Education Study Program, Faculty of Social Sciences, Universitas Negeri Yogyakarta, Indonesia [email protected] Keywords Bajapuik tradition; Bajapuikis a tradition of the Minangkabau people native to the Padang Pariaman area which is carried out in a traditional marriage process. Minangkabau custom; marriage Bajapuik is the custom of the Minang community in respecting the position of men from Padang Pariaman but not detrimental to women as the biological bundo in the rumah gadang. Bajapuik has become a mandatory tradition at wedding ceremonies in Padang Pariaman by picking up / buying the groom using money whose nominal value is determined by means of family congregation and traditional leaders. Writing this article aims to describe the cultural customs of marriage in Minangkabau with a focus on the study of the Bajapuik tradition in Padang Pariaman. The method used in writing this scientific article is a qualitative method with a descriptive approach. I. Introduction Indonesia is a country with a variety of ethnicities and cultures. Consisting of thousands of islands separated by the ocean, making this country has a diverse ethnicity and culture. Ethnic and cultural diversity inhabiting Indonesia from Sabang to Merauke, including the Minangkabau ethnicity or Minangkabau culture. Minangkabau itself is a term for people who come from West Sumatra, even the people of West Sumatra are often referred to as the Minang people. The term Minang people to the people of West Sumatra is given by outsiders where the Minang people have a Marantau habit or come out of their home area.
    [Show full text]
  • INDO 14 0 1107127730 73 88.Pdf (4.119Mb)
    Padang Magek (Minangkabau Musicians with guitar and viol DANCES OF MINANGKABAU: NOTES BY CLAIRE HOLT* In the dances of the Minangkabau, just as in their language, music, law, and undoubtedly in other phases of their culture as well, one discerns side by side the disparate elements that have impinged upon Minangkabau society in successive epochs. Most clearly dis­ tinguishable is the form and mood of dances with tambourines--an instrument introduced into the archipelago by Islam and used for accompanying chanted praises to Allah--as contrasted with the style and mood of the pre-existing dances of the pentjak-randai family. And yet, despite their seeming total difference, both contain hints of the perpetual presence of other strains, neither Islamic nor Hinduistic, but rather recalling still older traditions. The peculiar affinities of the tambourine dances with the choral performances with sun hats in the Celebes, and the echoes of dances with weapons common to pagan Borneo and other islands also found in Minangkabau combats with arms--all these point to ancient Indonesia. As in so many aspects of life in Sumatra, whether among the Minangkabau, Redjang, Batak, or others, we witness the products of a completed process of cultural assimilation. With the impact of influences from the West, discerned symptomatically in the dances of school children, we may be seeing the beginning of a disintegrative process. But it is to be hoped that after a period of transition this phase too will lead to the emergence of new forms, a new reintegration. Our first impression of truly Minangkabau country came at the interior village of Alahan Pandjang, our destination after disembarking at the West Sumatran port of Padang.
    [Show full text]
  • Download Fulltext
    ISoLEC International Seminar on Language, Education, and Culture Volume 2019 Conference Paper The Male Culture Tradition Babali Among Pariaman Emigrants (Reinterpretation Study on Pariaman Emigrants in Bandung City) Muhammad Alfi Universitas Pendidikan Indonesia Abstract Tradition is spirit of a culture and heritage or custom, the norms which are inculcated in life. Tradition is integration of various human deeds which has been cultivated in life environment. Humans are actor who accept, reject even change a culture tradition. The culture tradition Babali is unique characteristic for males in Pariaman, in which the higher of position, title and his status social, the higher of his purchase price. This study aims to examine the reinterpretation of Babali culture preservation among Pariaman emigrants in Bandung City. The type of study is Descriptive with Survey method. Population of this study are Pariaman emigrants in Bandung City. Data collection Corresponding Author: technique use questionnaire, interview and literature study. Due to foreign culture Muhammad Alfi wave which is stronger entering Indonesia, certainly it become its own challenge for muhammadalfi[email protected] Pariaman emigrants to continuously preserve the unique characteristic of their culture. Received: 23 January 2019 Accepted: 26 February 2019 Tradition is spirit of a culture and heritage or custom, the norms which are inculcated Published: 17 March 2019 in life. It is an integration of various human deeds which have been cultivated in life Publishing services provided by environment. Humans are actors who accept, reject or even change a culture tradition. Knowledge E The culture tradition Babali has unique characteristics for males in Pariaman, in which the higher their position, title and status social, the higher of their power.
    [Show full text]