Abstract
This
paper looks at one of the most unique cultures of Indonesia, the Minangkabau,
in West Sumatera Province. Minangkabau is known as one of the biggest cultures in the world practicing matrilineal system in its family. This system means
that every child who is born follows his or her mother`s clan line. Matrilineal
education integrates religious and cultural values to their children. According
to this system, there are four central figures that have important roles in
educating young generations of Minangkabau. They are Bundo Kanduang, Ninik Mamak, Alim Ulama, and Cadiak Pandai. The purpose of this paper is to explore the roles
of these four central figures of Minangkabau in integrating religious and
cultural values to the young generation. The data for this paper use secondary
data, namely the study of literature. Data analysis techniques in this study
are through three roots of reduction, presentation, and verification of data.
Results show that each of the four central figures has different roles but they
are united to integrate the education system of the Minangkabau community.
Bundo kanduang is a ‘mother’ who gives basic learning to her children. Ninik
mamak is a central figure in the clan who has responsibility towards
maintaining the richly cultural heritage. Alim ulama is an expert in Islamic
law as the official religion of Minangkabau. Cadiak pandai trains young
children to develop their critical analytical thinking. Based on this study,
this paper advises that the government should give full attention towards
preparing teachers in formal teaching situation by teaching pedagogy that
integrates and assimilates the matrilineal system of education in Minangkabau.
Keywords: matrilineal system, religious and cultural values, Minangkabau
INTRODUCTION
Minangkabau
has a unique culture by practicing matrilineal system in its family`s clan
line. Metje (1995:23), West Sumatra Province is the homeland of the Minangkabau
community. They form the largest matrilineal society in the world. According to
recent statistics in census (Badan Pusat Statistik, 2010), there are more than
four million Minangkabau who reside in West Sumatra but millions also live in
other areas, called rantau.
The Minangkabau young generations have been growing
and developing for a long time in this system. Matrilineal system is the name
for the culture in general but when we talk about how education is going on in
Minangkabau society, it is known as matrilineal education. Matrilineal education means that
the learning of children is conducted not only by the parents (father and
mother) but also by matrilineal family. Stark (2013), the life in the core
areas was defined by a matrilineal way of life. This means there are certain
kinship groups which follow the female descent of a mother. The woman’s brother
is responsible for her children rather than her husband.
Meanwhile
a husband lives with his wife`s family, the educational process for the
children is under mother and her relatives` authority, especially her brothers
(mamak). Mamak will teach the
children how to maintain the culture because he has directly got duties from
his ancestors to guide his clan. Children in this term called “kamanakan” will accept the clan
properties from mamak and they will
be trained how to be the good leaders in their clan.
The
mothers always communicate the important events to their brothers (mamak). They
will ask opinion of mamak for example
where the best place to their children for pursuing their study is. Mamak is also involved in deciding the
marriage of kamanakan, and many other
aspects.
Even
though mamak and mother are the main
actors in matrilineal education, children in Minangkabau are controlled by many
figures in their community. Minangkabau young generation cannot say “who are
you, why you intervene me, and this is not your business” to other people
because they come under the strong relative relations even their father or
mother`s friends.
The
Minangkabau community will maintain its survival as long as religious and
cultural values are convincingly integrated to the children. The attention for
integrating the values is the duty of community`s structures under matrilineal
education. It means that this system must encourage generations to practicing
Islam and culture in integral way.
Islam
has a long history in Minangkabau society and makes the closest relation to the
adat (custom). In its development, Islam and culture cannot be separated each other in
Minangkabau community and both of them have mutual relations. Minangkabau culture has a basic
philosophy to show this relation known as “adat
basandi syarak, syarak basandi kitabullah”. It means that the adat
(custom) is based on religion and religion is based on Al Quran (the holy book
in Islam). This philosophy shows that between culture and religion doesn’t have
contradiction and must be integrated in community`s rules.
So
it can be presumed that these panghulu (ninik mamak) decided what they
accepted. Step by step the Islamic elements entered the adat side. For
example the clans started to consider more the Islamic values and therefore the
children should get an Islamic education in the surau (prayer houses)
(Radjab, 1995). Panghulu as the
cultural leader fully supports religious activities and give strengthening to
his clan or kamanakan actively
participating to religious activities.
In
matrilineal system of Minangkabau, there are four central leadership figures
that have responsibilities to educate young generations. These elements are: bundo kanduang, ninik mamak, alim ulama, and cadiak pandai. Each of them has
different duties but they cannot be separated to ensure the system working
well. The purpose of this paper is to explore the roles of these four central
figures of Minangkabau in integrating religious and cultural values to the
young generation.
METHODS
This paper used qualitative approach to understand social facts and
analyzed phenomena systematically that happened in society. It could be explained
that this approach was the problem solving procedures that were investigated by
describing the conditions of subject or object (a person, institution,
community, etc) currently and was based on real facts (Nawawi, 2012). In this
term, the author collected social data about matrilineal system phenomena in
Minangkabau and classified the roles of structural figures in community system
for educating young Minangkabau generation.
The attitudes of the four central figures were understood by regarding
to the way they integrated religious and cultural values to the young children.
Patton (2009) insisted that meaning and attitudes are the important points for
human research and cultural social contexts, including developing emphatic
understanding based on subjects` experiences and their understanding between
personal perception and attitudes.
There are two types of data based on how to get them. Those are primary
and secondary data. Primary data were gained directly from respondents by using
interview, observation, and test. Secondary data or indirectly collected data
came originally from books, literatures, theory documentations, concepts, and
reading sources (Sugiyono, 2004). For this study, the author used secondary
data. The author took data from accurate resources related to matrilineal
system in Minangkabau community and showed the research findings about this
system by other writers.
The data for
this paper used
secondary data, namely the study of literature. Data collected in
qualitative research are not in nominal numbers` form but they are formed in
words, pictures, and records (Moleong, 1988). To construct the ideas of this
paper, it was supported by the relevant literatures. Many researchers have been
conducting the study about Minangkabau community and the results were used by
the author to strengthening the paragraphs. The writer elaborated many
resources such as books, journals, and official statistic data to achieve the
purposes of the study.
Data
analysis techniques in this study were
through three roots of reduction, presentation, and verification of data.
According to Miles and Huberman in Silalahi (2010), qualitative data can be
analyzed by three
grooves occurring simultaneously. The first stage is
data
reduction, through the
electoral process, focusing on simplification, abstraction and transformation
of raw data that emerged from hand written
notes. The group data in
final conclusions can be drawn and verified. The second stage is presentation, data with a set of
structured information that gives the possibility of drawing conclusions and
taking action. The third stage is
verification
as short as rethinking that came to mind analyzer, and a review to develop
intersubjective agreement.
In writing process, the author used systematically steps to integrate
the ideas for gaining the purposes of the study. The first step was briefly
overview or introduction about the topic.
The second step was exploring the matrilineal system in Minangkabau
community. The information was collected from data and deep analytical of
social phenomena. The third step was to analyze the roles of four central
figures, bundo kanduang, ninik mamak,
alim ulama, and cadiak pandai in
Minangkabau. For the next step, the writer explored the roles of matrilineal
education in integrating religious and cultural values to the young children by
looking at each function of the central figures. Meanwhile in the last step, the
results would be concluded and were given recommendations.
RESULTS AND DISCUSSION
Matrilineal
System in Minangkabau Community
Matrilineal
system is the symbolic recognition that a mother is the central point for
unity. Minangkabau people give the privilege rights for women because they do
three functions while the men couldn’t do, such as pregnancy, childbirth,
breastfeeding for the baby. These things cause a baby is always close to his or
her mother even though in limited condition the mother never lets her baby suffering.
In
matrilineal cultures relative’s membership is traced through the uterine line,
so that children belong to the mother’s kinship and not to their father’s. A
man’s heirs are thus his sisters’ children, not his own (La Ferrara, 2007). The
mother`s family has the important rules that must be followed by the young
children. Identity of generations is determined by their mother`s clan. A
father also has great responsibility to guide his sister`s sons or daughters.
When a
mother has authority in ownership all the properties of her clan, she cannot
ignore the functions of mamak (his
brothers) in her family`s life. The mother will be helped by her brothers in
farming system to teach her sons identifying their lands and administering the
property. Therefore, David (2011) affirmed even though women (in the
matrilineal system) play a big role in owning, controlling and managing, they
play a minor role in working on the land. It means that the transfer of
knowledge in traditional farming systems passes from father to son or farther
to nephew in matrilineal systems, too.
The
mother teaches daughters in kitchen activity and together they cook for
preparing meal to the men who work on their land. The girls or daughters in
Minangkabau should have expertise in cooking because it is a symbol of dignity.
In the past time, this ability was one of the some requirements by a man
looking for his future wife. It may be a causing Rendang Padang made by Minangkbau women being distinguished food
around the world today.
In Minangkabau Matrilineal System,
it is also known the term of induak bako
jo anak pisang for describing relation between children and their father`s
relatives. Induak bako means the
father`s family and anak pisang is
the calling for daughters or sons of a brother. This relation as the evident,
even though children are under mothers rule, father`s family has also given
contribution. Induak bako plays
important role to its anak pisang
starting from baby born, sunnah rasul
(circumcision), marriage, and mourning ceremony. Sometimes, it will be a big trouble
if the children don’t have induak bako
that means that their mother married to a man from outside Minangkbau. in
another side, if Minangkabau man married to other girl from outside, his
children considered don’t have any clan at all. The pure relation induak bako and anak pisang naturally happens in both man and woman coming from Minangkabau
culture.
In term of Minangkabau community
learning, there is a glorious philosophy believed by many people known as alam takambang jadi guru. It means that
the wide nature can be the teacher. In larger meaning, everything that happens
in environments can be learned. The children should get the positive values
from the nature. They have to develop their experience and knowledge by
exploring the natural or social phenomena. Minangkabau community opens
opportunities for generation to debate politely in encouraging their critical
thinking. Parents feel mandatory to send their children to surau for learning Qur`an. After reciting Quran, the ulama and cadiak pandai will teach them how the knowledge is very important
to our life and it is part of the religious orders. The effects of this
philosophy are many Minangkabau generations looking for knowledge by visiting
many places in far distance from their motherland and many of them to be
prominent persons in rantau (the
areas outside from Minangkabau).
For leadership aspects,
matrilineal system has four central figures that have big duties in controlling
sustainable community. They are bundo
kanduang, ninik mamak, alim ulama, and
cadiak pandai which each of them has certain functions especially in
educating young generation. They are community`s structures that have
authorities for guiding their kaum (clan)
and in practicing their job, they cannot be separated each other. The children
education in Minangkabau not only is the right of mother`s relatives but it
also involves the four central figures.
The
Roles of Four Central Figures in Matrilineal Education
There
are four central figures in matrilineal system in educating young generation of
Minangkabau. Each of them has specific duties to maintain the religious and
cultural values in society. They are formed from community`s structures known
as bundo kanduang, ninik mamak, alim
ulama, and cadiak pandai.
a. Bundo Kanduang
Bundo kanduang represents of mothers in
Minangkabau matrilineal system who is a land owner. Assisted by her brothers,
she controls all the properties to use in fulfilling the family needs. She is a
non formal leader in society as the symbol that man and woman in Minangkabau
have the equal rights. An event can be canceled if bundo kanduang doesn’t give her approval.
As a
mother, bundo kanduang has the
closest relation to the children because every child who was born will follow
her clan`s line. She develops attitudes, characters, and values to the children
about how to be a good future Minangkabau generation.
David
(2011) found in his research that the mother has the role teaching her
daughters how to cook, and it is a sources of shame in the Minangkabau`s
culture if a girl cannot cook well. The challenge of today is the decreasing
time for interactions between mother and daughters (observation, teaching). For
approaching young women in Minangkabau, bundo
kanduang involves them in same activities such as cooking, sewing, and
preparing family needs. Currently, the interactions between mother and daughter
face difficult times because a girl has many activities outsides but anything
happened the girls cannot avoid their role as the main component to maintain
the family`s clan line.
b.
Ninik Mamak
Ninik mamak called penghulu
is a central figure leader in Minangkabau`s clan. He is respected by community
because of his character`s appearance. He devotes himself to maintain adat and preserves all the matrilineal
properties. The appearing problems in matrilineal system will be solved by ninik mamak.
For solving problems, ninik
mamak consistently emphasizes musyawarah
mufakat (discussion and consensus) in democratic system to avoid friction
amid community. He looks for the roots of problems and interprets before doing
discussion. He is a wise man because people are easy to accept and understand
his explanation. Although he doesn’t support conflict to other clans, he cannot
be silent if he thinks something unfair and is harmful to his clan rights. He
will stand to ensure the safety of his clan.
In general role, ninik
mamak is the clan leader that he has authority to keep the culture and
develops his clan. In conducting the duties, he must be aware that he has a
family, so he should make balance between an husband and clan`s leader. Gani
(2002:94) persisted whereas in practice of the daily life, a ninik mamak has an obligation to the
children, nephew, clan, and nagari
(small area for Minangkabau community).
c. Alim Ulama
Islam
is an official religion in Minangkabau and many aspects of community`s` lives
are regulated by the religious law explained by Alim ulama. Alim ulama is
recognized as the person who has deep understanding about religion and he
decides something permitted or not permitted based on Qur`an. He is a central
figure in religious matter and is invited in every ceremonial adat. According to Gani (2002), alim ulama is more functioning to
develop faith and morality of nagari`s
young generations, and he is not only for his clan but he also devotes to a
large community. The characteristic of his service is all sides of lives.
In
adat term, ulama is called “suluah bendang dalam nagari” that it
means the light of community. People honor him as person who knows about the
religious laws and he can solve wisely the community problem based on his
knowledge. For balancing afterlife faith,
alim ulama emphasizes that god has the great power in this universe behind
everything and human have to follow the right ways to gain the god blessing. He
encourages community to war the foolishness because it means the darkness and
he boosts young children for pursuing experience, knowledge, and skills because
they are the true brightness.
d. Cadiak Pandai
Cadiak pandai consists of intelligent persons
in the Minangkabau and they are part of change makers for better condition.
They develop critical and analytical thinking to contribute themselves into
community building. Amir (2001:182) defined that cadiak (clever) in Minang`s
people term is the ability to use creative thinking facing complicated
circumstances. It is closely related to the mind or intelligence of the brain. Referring
to Hakimy (1997:187) cadiak is the
knowledge about characteristic of community for achieving the perfect goal.
Meanwhile, pandai is closely related
to a person's professional skills. So cadiak
pandai are smart people that have the ability to solve complicated
problems, and have professional skills to support their economic life.
Minangkabau
philosophy for cadiak pandai is “tahu dek rantiang nan ka mancucuak, tahu
dek dahan nan ka maimpok”. It means that they have an expertise to predict
about what possibly will happen in the future regarding their fabulous
knowledge and they quickly give an alert signs if something carries up
dangerous to the community. To proof sharpening sensitivity, they have ability
to read body languages, facial expressions, and other non verbal
communications. Not only can they predict the situations but they also issue
recommendations for facing the problems by using constructive solutions.
Matrilineal
Education to Integrating Religious and Cultural Values
Matriliny
is the basis of Minangkabau adat. The mother has the central role in the
education, affective life, economic security and prosperity of the family.
Minang people are always quoting the aphorism, Adat basandi syarak, syarak
basandi kitabullah, meaning Adat is based on Islamic law and Islamic
law is based on the Qur’an. Adat and Islam are perceived to ‘follow
complementary paths’ but together form ‘an inseparable unity’ (Abdullah
1971:5). Matrilineal system creates a form of integrating religious and
cultural values by empowering the roles of four central figures in educating
young children in Minangkabau.
The
philosophy has been adopted by the bundo
kanduang, ninik mamak, alim ulama, and cadiak
pandai to conduct their duties amid community. Religion and adat should be
combined to integrating core values to maintain their system. Each of the four central figures
has different roles but they are united to integrate the education system of
the Minangkabau community. Integrating religious and cultural values are hoped
giving positive impacts to the young generation of Minangkabau to keep their
identity`s survival.
Bundo
kanduang is a
‘mother’ who gives basic learning to her children. For integrating the values,
she conducts learning process by knowing who has created us. This is the basic
values introduced by mother about exiting of god. Minangkabau people believe
that having obedient children will safe them in this world and upcoming eternal
live. It will be main education in a family by supporting children in religious
learning. She also encourages sons for learning about their properties and do
the job. She wants the children not only expert in school lives but also have
the life skills, especially in farming system. In cooking aspect, serving and
preparing foods for the family are the dignity of Minangkabau women. Training
for cooking has been started by bundo
kanduang since the daughters still young.
Ninik
mamak is a
central figure in the clan who has responsibility towards maintaining the
richly cultural heritage. Young children are educated by ninik mamak regarding how to encourage them for understanding
cultural values. Ninik mamak uses
leadership approaches in managing his clan`s characters by empowering kamanakan. He shows dignity and model to
the children based on ancestors` legacy. He creates and assimilates democratic
climates to young children in forming an appropriate policy to their clan.
Alim
ulama is an
expert in Islamic law as the official religion of Minangkabau. In educating young children, alim ulama uses surau as the place for learning process. He teaches them to recite
Quran and religious knowledge. He supports the young children in character
building. For Minangkabau people, surau
can be utilized for many activities such as training adat poems, debating
issues, telling the stories, discussing community problems, and preparing for
local or national great events. Sometimes, men young children sleep there
because they don’t have a room at home.
Cadiak
pandai train
young children to develop their critical analytical thinking. They actively be involved in
solving the community`s problems because of their opened mind. Young
generations learn how to be the smart people by deeply understanding about
their environment. The interaction between cadiak
pandai and young children will appear the new concepts for building
community. The development of science and technology changes many aspects in
the clan of Minangkabau especially the life styles of young children but cadiak pandai do the hard efforts to
maintain the core values of community amid their limited conditions.
CONCLUSION
This paper has looked at the matrilineal
system in Minangkabau
society and
tried to answer how the roles of matrilineal central
figures integrate religious and cultural values for the young generation of Minangkabau. The
answer was that the four central figures, bundo
kanduang, ninik mamak, alim ulama, and cadiak
pandai cannot be separated each other to strengthening the values in
maintaining their young children`s identity.
Based
on this study, this paper advises that the government should give full
attention towards preparing teachers in formal teaching situation by teaching
pedagogy that integrates and assimilates the matrilineal system of education in
Minangkabau.
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Notes: This paper will be presented in one of the International conferences on May 2017.
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