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Journal articles on the topic 'Minangkabau literature'
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Rosa, Silvia. "Deceptive Strategies in Literature: The Meaning of Folded Story." Jurnal Humaniora 31, no. 3 (December 2, 2019): 302. http://dx.doi.org/10.22146/jh.43880.
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Tambo Minangkabau is a storehouse of knowledge about the history of the Minangkabau people. Initially, it developed as oral literature, passed from generation to generation in the Minangkabau community in West Sumatra, an Indonesian provinces with a matrilineal kinship structure. However, after the Minangkabau people embraced Islam, Tambo began to be written using Jawi characters in Arabic thus becoming an historical literary work. Tambo tells the history of the Minangkabau ethnic group and also the history of customs and Minangkabau culture. Tambo records past events, stories about the origins of Minangkabau ancestors, philosophy, norms and laws in community life, and even the tragedies that have occurred in this ethnic group. To express the tragedies that have occurred in the past history of the Minangkabau ethnic group, Tambo uses the power of symbolic language. There are two episodes in Tambo that illustrate this. This article reveals the strategy of hiding a tragedy by the Minangkabau tribe through the power of the use of language in historical literary works, especially those depicted in the episodes of “Teka-teki Kayu Tataran” and “Teka-teki Unggas”.
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Yulia, Novi, Zurmailis Zurmailis, Khairil Anwar, and Riyani Vadilla. "Saputangan Sirah Baragi : New Hegemony of Minangkabau Modern Literature." Andalas International Journal of Socio-Humanities 1, no. 1 (June 27, 2019): 8–17. http://dx.doi.org/10.25077/aijosh.1.1.8-17.2019.
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This paper seeks to reveal the existence of the modern literary genre of Minangkabau, in the repertoire of modern Indonesian literature. Modern Minangkabau literature was detected existed since the 1930s through the printed media of the time. But the genre only showed its entity in the 1960s through Nasrul Siddik's short stories recorded in Saputangan Sirah Baragi (1966). The anthology of this short story gives a firm limit to the existence of the Minangkabau modern literary genre, and the kaba genre by strengthening its epigons in local print media, such as writers in the Aman Makmur newspaper , Singgalang , Semangat , and so on in the modern Indonesian literary horizon. So that it becomes a new hegemony in the modern Minangkabau literature repertoire in particular.
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Faturahman, Muhammad Azhar, Muhammad Yusvado A H, and Silvia Rini Putri. "RUMAH GADANG SEBAGAI LAMBANG DEMOKRASI SUKU MINANGKABAU DI SUMATERA UTARA." Jurnal Soshum Insentif 4, no. 1 (April 30, 2021): 54–59. http://dx.doi.org/10.36787/jsi.v4i1.465.
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Abstract – The ethnic of Minangkabau is known for their competency in implementing social and cultural values. Minangkabau is one of the ethnic that is upholding egalitiarian and democracy system. One of their cultures related is deliberation to achieve consensus within the community. The deliberation process is done stagely by holding conferences inside one of their custom houses or known as gadang house. Gadang house is very symbolic to the Minangkabau ethnic and carries important social and cultural values. As is well known, deliberation or discussion has an important role in Indonesia’s democracy system. This study aims to discuss and discover the meaning and values behind Minangkabau’s custom house and how it impacts the effectiveness of the deliberation process by its relevance as a symbol to represent democracy values in the Minangkabau community. The method used in this study is descriptive analysis by performing literature study. According to the result of the study, authors expect to expand insight and knowledge of Indonesian people with Minangkabau culture and its implementation of democracy values in daily life.
Abstrak – Masyarakat suku Minangkabau dikenal sebagai salah satu suku yang memiliki menjunjung tinggi nilai-nilai sosial dan budaya. Salah satu kebudayaan masyarakat suku Minangkabau yang erat kaitannya dengan demokrasi adalah pelaksanaan musyawarah untuk mufakat dalam. Musyawarah oleh masyarakat Minangkabau dilakukan secara bertahap dan dalam beberapa pertemuan di rumah adat gadang atau balai adat. Dalam konsep demokrasi di Indonesia, musyawarah merupakan hal yang tidak dapat dipisahkan. Penelitian ini bertujuan untuk mengetahui makna dari rumah adat gadang serta seberapa besar pengaruhnya sebagai lambang yang merepresentasikan nilai-nilai demokrasi pada masyarakat Minangkabau. Metode yang digunakan dalam penelitian ini adalah deskriptif analisis dengan melakukan studi literatur. Dari hasil penelitian yang sudah dilakukan, penulis berharap dapat menambah wawasan dan ilmu pengetahuan kepada masyarakat Indonesia akan kearifan budaya Nusantara dalam menjalankan demokrasi di dalam kehidupan sehari-hari.
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Surya, Vania Dwi Amanda, and Gregorius Prasetyo Adhitama. "RUMAH GADANG : RUANG DAN BUDAYA MAKAN DALAM SIKLUS HIDUP MASYARAKAT MINANGKABAU." Serat Rupa Journal of Design 5, no. 1 (January 29, 2021): 81–107. http://dx.doi.org/10.28932/srjd.v5i1.2984.
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Padang restaurants with specialty food rendang represent the Minangkabau's eating culture. The effect of modernization and media social in the eating culture has indistinct the origin of Minangkabau's eating culture and leads to the uniformity of design, mostly its space and physical elements in the traditional building. Whereas in the roots, eating activities according to the Minangkabau custom still carried out, such as Makan Bajamba. It is essential to study the origin of Minangkabau space and eating culture before learning design development. The main problem is how the relationship between space and eating culture in the life cycle of Minangkabau society carried out at Rumah Gadang. By using a mix-method, a qualitative approach is a case study at Rumah Gadang Istana Rajo Alam Tuanku Disambah and quantitative approaches using space syntax analysis on the dimensions of connectivity and integrity. Data were from literature studies, interviews, and direct observations on how Rumah Gadang facilitated eating activities. The result shows that Rumah Gadang effectively assisted the eating culture in the life cycle of its people. The space configuration in the process of eating activities is following the roles of women and men based on a matrilineal kinship system. The seat position rules for Minangkabau men from the matrilineal kinship system divided Ruang Lepas into smaller areas, marked by walls, columns, and seprah clothes. All space of eating activities is a social space where interactions took place as a reflection of Minangkabau customs. The space syntax analysis clarifies the relationship between space and eating activities based on the matrilineal kinship system and the social interactions that occur with the space used. For future research, the space syntax analysis is useful as a perspective to learn the relationship between space and culture.
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Hasyim, Abdul Wahid, and Yulia Kartika. "Harakatul Jannah Mosque: Minang Identity and Islamic Mission in Ranah Rantau." Islam Realitas: Journal of Islamic & Social Studies 6, no. 1 (June 30, 2020): 59. http://dx.doi.org/10.30983/islam_realitas.v6i1.3234.
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<p>This article discusses the landscape of strengthening the cultural identity and ethnicity of the Minang people in the overseas land through the Harakatul Jannah Mosque in Gadog, Ciawi, Bogor. In addition to being a symbol of Minangkabau cultural acculturation, this mosque is a trail of social and religious institutions of my Minangkabau custom in the realm of the seaside. This study uses a qualitative method. Data collection is done not only through literature review but also through direct observation. This data analysis technique is based on heuristic, verification, interpretation, and historiography techniques. Based on research conducted, it was found that through the mosque Harakatul Jannah Mosque, the nomads from Minangkabau enlivened the Minang tradition in social activities, education, and diversity well as in the form of building architecture. Combining European and Middle Eastern styles with traditional styles, the mosque was constructed without losing the Minangkabau cultural character reflected in several mosque elements, such as the Bundo Kanduang Gate, the Hajjah Tower, and the Majlis of Shaykh Ahmad Khatib al-Minangkabawi. This is a manifestation of archipelago culture in architecture. While in the field of education, the activities of the students and the community in general in the mosque showed similarities to the Islamic intellectual tradition in the 19th century Minangkabau. All educational and religious activities in the mosque are a form of strengthening the Minang cultural identity in overseas lands.</p>
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Sanusi, Ihsan. "KEBANGKITAN ISLAM MINANGKABAU." Tabuah 24, no. 2 (December 20, 2020): 148–65. http://dx.doi.org/10.37108/tabuah.v24i2.354.
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This article will discuss the Islamic revival in the perspective of the conflict anotomy and the unchanging political identity of Minangkabau. The study is based on the fact that continuity and change in the transformation and model of Islamization of the Minangkabau society until the early 20th century - are never separated from conflict. He is still driven and controlled by the scholars. In realizing the mission of Islamization itself, in certain matters it has remained relatively influenced by Middle Eastern intellectual thinkers. Ulama are polarized to two poles; the first pole, those who maintain various traditions in society in order to maintain the establishment, namely the Old People. The second pole is the ulama who want to make changes to what already exists and applies in society, to something they consider and believe to be true, namely the Youth.
To analyze this, the research method used in this study is library research, using content analysis. By using a variety of literature (literature), in the form of books, notes, and research reports from previous studies, this study will describe in more detail about the themes discussed.
In this study, the anatomy of conflict in the Islamic revivalis in the Minangkabau society is seen from three main elements: conflict structure, conflict actors, and conflict dynamics. The Islamic revival of Minangkabau that has occurred in its long history can be divided into two categories, revival in the form of purity (reformism) and the awakening of Islam in the form of renewal (modernization). The conflict in the Islamic revival within the framework of Minangkabau cultural identity is based on the socio-psychological conditions in which the Minangkabau people are always in turmoil because in it the philosophical teachings are "alam takambang menjadi guru", basabab bakarono, bakarano bakajadian.”
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Almos, Rona, Pramono Pramono, and Reniwati Reniwati. "PANTUN DAN PEPATAH-PETITIH MINANGKABAU BERLEKSIKON FLORA DAN FAUNA." Adabiyyāt: Jurnal Bahasa dan Sastra 13, no. 2 (December 31, 2014): 300. http://dx.doi.org/10.14421/ajbs.2014.13207.
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Pepatah-petitih is Minangkabau proverbs which contains advices and teachings from the elders. Every sentence found in Minangkabau proverbs contains the Minangkabau basic philosophy which is originally derived from the nature. The thought of Minangkabau people is based on natural phenomena. Minangkabau people learn from everyday life environment. Sometimes the Minangkabau proverbs are presented in form of poetry. Poetry is the most important kind of Minangkabau literature. It becomes a topic, kaba flowers, and ornate speech. Those poems and proverbs are Minangkabau traditional community knowledge (local genius) in the past. This article aims to describe the whole Minangkabau proverbs which contain the terms of flora and fauna and to explain the meaning of those proverbs. There are many terms of flora and fauna found in the proverbs of Minangkabau. The contents taught us in doing good, patience, pituah, perseverance, and truth. They contain rules and high values for the benefit of Minangkabau society.
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Mahkota, Renti, Aquarini Priyatna, and Sri Rijati Wardiani. "POTRET KELUARGA MATRILINEAL MINANGKABAU DALAM DUA NOVEL PENGARANG ETNIS MINANGKABAU." Patanjala : Jurnal Penelitian Sejarah dan Budaya 11, no. 2 (June 30, 2019): 313. http://dx.doi.org/10.30959/patanjala.v11i2.504.
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Penelitian ini bertujuan untuk menunjukkan perbandingan dan persamaan potret keluarga matrilineal Minangkabau yang ditampilkan dalam dua novel pengarang etnis Minangkabau, yaitu novel Negeri Perempuan karya Wisran Hadi dan novel Aku Tidak Membeli Cintamu karya Desni Intan Suri. Untuk menunjukkan potret keluarga matrilineal Minangkabau dalam dua novel pengarang etnis Minangkabau peneliti menggunakan teori sastra bandingan sebagai landasan dalam penelitian ini. Metode dalam penelitian secara khusus menggunakan metode perbandigan sastra. Hasil penelitian menunjukkan bahwa ditemukan dua bentuk potret keluarga matrilineal di Minangakabau yang ditampilkan dalam kedua novel pengarang etnis Minangkabau. Pertama keluarga yang menganut sistem matriarkal-matrilneal, yaitu pihak perempuan (ibu) yang memegang kekuasaan utama di dalam keluarga. Kedua, keluarga yang menganut sistem patriarkal-matrilineal, yaitu kekuasaan utama dipegang oleh kaum laki-laki. Kekuasaan pada potret keluarga bentuk kedua ini bukan berada di pihak ayah (suami), melainkan berada di pihak mamak (saudara laki-laki ibu). This study aims at showing the comparison and similarities of Minangkabau matrilineal family presented in two ethnic novels entitled Negeri Perempuan by Wisran Hadi and Aku Tidak Membeli Cintamu by Desni Intan Suri. To discuss the portrait of Minangkabau matrilineal family in these two novels, the researcher used comparative literature theory to frame the study. The present study specifically used the comparative literature method as its research method. Based on the research findings, it was found that there are two types of matrilineal family in Minangkabau presented in both novels. The first type is the family which follows the matriarchal-matrilineal system. This type believes that the women (mother) side takes the main power in their family. The second type is the family which follows the patriarchal-matrilineal system. This system believes that the main power is on the men’s side. The main power in the second system is not actually on the father’s side (husband); however the main power is on the uncle’s side (the mother’s brother).
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Noverita, Diah. "Semantic Analysis of the Minangkabau Classical Proverb Based on the Model of the Proverb Tree." International Journal of Linguistics 10, no. 1 (March 2, 2018): 108. http://dx.doi.org/10.5296/ijl.v10i1.12536.
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This article aims to describe the meaning of the Minangkabau classic proverb from a semantic perspective. The interpretation of the classical Minangkabau proverb is illustrated in the design of the proverbial tree model. Minangkabau classic proverb data is presented in literature review from various relevant sources.Result of research indicate that found relation of adat and syarak in semantic study. This indicates a close relationship between adat and syarak in the daily life of the Minangkabau people. This indicates that the Minangkabau are strong with their customs and religion. Strength of religion and religion as it goes along. The power of religion (Islam) signifies that the Minangkabau are religious and devout Muslims.
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Yazan, S., and A. Arwemi. "Land-Use Guidelines in Tambo Minangkabau Oral Literature." IOP Conference Series: Earth and Environmental Science 145 (April 2018): 012029. http://dx.doi.org/10.1088/1755-1315/145/1/012029.
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Ita Khairani and Andin Nur Sinaga. "Educational Values in the Kaba Minangkabau Text "Anggun Nan Tongga Si Magek Jabang"." Lakhomi Journal Scientific Journal of Culture 1, no. 1 (December 3, 2020): 15–22. http://dx.doi.org/10.33258/lakhomi.v1i1.339.
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This study aims to determine the values of education in the text of the Minangkabau Kaba Manuscript "Anggun Nan Tongga Si Magek Jabang" with the study of sociology of literature. The type of research used is qualitative research with descriptive research methods. The purpose of this study was to describe the values of education in Kaba Minangkabau "Anggun Nan Tongga Si Magek Jabang". The data collection technique used to obtain data was by searching for literature and analyzing the story of Kaba Minangkabau "Anggun Nan Tongga Si Magek Jabang". From the research results, it is obtained the values of religious, moral, social and cultural education. Educational values that really dominate are the values of religious and moral education. From the results of data analysis, Kaba Minangkabau was not only a public entertainment at its time.
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Piliang, Jasril. "PENENTANGAN KAUM MUDA MINANGKABAU TERHADAP BUDAYA MINANGKABAU DALAM CERPEN HARIAN KOMPAS [The Defense of Young Minangkabau on Minangkabau Culture in The Compass Short Story]." TOTOBUANG 5, no. 2 (January 28, 2018): 215. http://dx.doi.org/10.26499/ttbng.v5i2.37.
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The writing of literary works by authors from Minangkabau is dominated by the theme of youth resistance to Minangkabau culture supported by the Elder. Therefore, this article tried to discuss about young people's resistance to Minangkabau culture in the Kompas Daily short story. The research data was collected from four short stories by Minangkabau authors published by Kompas daily and analyzed using the theory of sociology of literature by using mimesis approach. This type of research was qualitative descriptive. Collecting and analyzing data were done simultaneously with reading-record-analysis technique, used content analysis method and heuristic and hermeneutic reading method. The findings of the study and discussion revealed that the short story of the Kompas Daily contained the resistance of Minangkabau youth which included resistance to the tradition of money pick-ups, to the customary provisions that prohibit boys in Minangkabau occupied communal land, to mamak policies abusing inherited property, and to the ban on marriage in the Minangkabau culture.Penulisan karya sastra oleh pengarang yang berasal dari Minangkabau didominasi oleh tema penentangan kaum muda terhadap budaya Minangkabau yang didukung oleh kaum tua. Oleh sebab itu, artikel ini mencoba melihat penentangan kaum muda terhadap budaya Minangkabau dalam cerpen Harian Kompas. Data penelitian dikumpulkan dari empat cerpen karya pengarang Minangkabau yang diterbitkan Harian Kompas dan dianalisis menggunakan teori sosiologi sastra dengan menggunakan pendekatan mimesis. Jenis penelitian ini adalah kualitatif deskripstif. Pengumpulan dan penganalisisan data dilakukan secara bersamaan dengan teknik baca-catat-analisis, menggunakan metode content analysis dan metode pembacaan heuristik dan hermeneutik. Temuan penelitian dan pembahasan mengungkapkan bahwa cerpen Harian Kompas memuat penentangan kaum muda Minangkabau yang meliputi penentangan terhadap tradisi uang jemputan, penentangan terhadap ketentuan adat yang melarang anak laki-laki di Minangkabau menempati tanah ulayat, penentangan terhadap kebijakan mamak yang menyalahgunakan harta pusaka, dan penentangan terhadap larangan pernikahan sesuku dalam budaya Minangkabau.
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Blackwood, Evelyn. "Representing Women: The Politics of MinangkabauAdatWritings." Journal of Asian Studies 60, no. 1 (February 2001): 125–49. http://dx.doi.org/10.2307/2659507.
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Despite a large number of both historical and anthropological works on the Minangkabau of West Sumatra, Indonesia, a number of questions remain concerning this matrilineal and Islamic society. In a recent study, historian Ken Young articulated a growing consensus that the received models of Minangkabau social life are suspect, including the “idealised categories ofnagari[village],adat[customs], matrilineal kinship, lineage property rights, and the autonomy of village communities governed bypanghulu[titled men, Minangkabau spelling]” (Young 1994, 12). Anthropologists have been equally perturbed by what they consider to be inconsistencies in Minangkabau life, such as the contradiction between Islamic law and matrilinealadat(customary laws, beliefs, and practices concerning matrilineal kinship and inheritance). The inconsistency that I address in this essay lies in the contradictory representations of elite men's and elite women's power in Minangkabau literature.
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Indrayuda, Indrayuda, Marzam Marzam, and Mohd Effindi Samsudin. "Randai as a Social Representation Minangkabau Society of the Past." Humanus 19, no. 1 (May 30, 2020): 104. http://dx.doi.org/10.24036/humanus.v19i1.106302.
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Randai Arts is a cultural heritage used by the Minangkabau community as an entertainment which is called Pamenan in Minangkabau language means game. This article will reveal the social representation of the Minangkabau people in the past through the Randai show. As part of traditional Minangkabau performance art, Randai is packaged in a comprehensive form of performance, including motion, music, literature, and theater. Usually the stories shown are about the life stories of people from the past Minangkabau community. This research is a qualitative research using ethnographic and descriptive methods. Informants were selected using the purposive sampling technique, and used complementary instruments namely interview and observation guidelines. Data was collected through interviews, direct observation, and literature studies, as well as documentation studies. The analysis was carried out by adopting ethnographic methods, namely: (1) determining the object of study; (2) conducting domain analysis; (3) conducting taxonomic analysis; (4) conducting part analysis; (5) analyzing cultural themes; and (6) interpreting and concluding. The results of the research revealed that the art of Randai has never presented a story outside of humanitarian issues, namely the story of the social problems of the Minangkabau people of the past until now. This social problem is caused by social crises that often occurred in the past, in social life in Minangkabau. The problem revolves around love, household, and social status. To be cultural learning for the audience, the social issues in the past are brought up again in the story that is delivered in the Randai show.
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Rahim, Umar Abdur. "PESAN-PESAN KOMUNIKASI DAKWAH DALAM PETATAH-PETITIH MINANG." Sosial Budaya 14, no. 1 (June 30, 2017): 63. http://dx.doi.org/10.24014/sb.v14i1.4358.
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This paper focuses on the study of messages preaching communication that exist in cultural communication in Minangkabau society. About how the tradition of communication culture that exist in Minangkabau society is known as petatih-petitih, carrying messages of communication containing messages of da'wah in accordance with the teachings of Islam. The approach in this study uses a literature review approach, by studying, collecting and analyzing data sourced from several relevant, supportive literature, books and resources. The results show that the messages of communication that exist in Minangkabau society actually have relevance with messages of da'wah communication which contains messages of Islamic teachings that are sourced and refer to Al-qur'an and Hadith. In addition, petitih-petitih also has a very important role as a cultural communication that became a reference and became the handle of the life of Minangkabau society. Petitih is a form of oral communication in the form of a cultural proverb containing the counsels of parents passed down from generation to generation. So through the petitih-petitih loaded with Islamic values is created Minangkabau society is famous for the community that is identical to his religious values with the famous cultural culinary "customary basara syara 'syara basandi kitabullah".
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Aisyah, Siti. "DINAMIKA PEREKONOMIAN MASYARKAT MINANGKABAU." Khazanah 10, no. 2 (December 30, 2020): 165–76. http://dx.doi.org/10.15548/khazanah.v10i2.336.
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This paper discusses the opportunities and challenges of trade in the rantau Pariaman area during the XIX century because this area was once known as a successful trading community that cannot be matched by its current society. The method used is historical research methods with data techniques through literature study. The success that was obtained was due to the fact that in the region's position it was an important route for world trade, the people were also able to take advantage of opportunities that could facilitate and facilitate them to achieve success during the colonial period. An elite group consisting of village officials and traditional leaders in the Netherlands as regulators in running the government. In addition, the people were able to make local products such as sea fish, salt, and coconut products that were very popular at that time. If viewed from the conditions at that time there were not a few challenges in the community in carrying out trading activities. The condition of the government was not friendly to the interests of the lower class people which resulted in frequent riots with the Dutch, because the people were not satisfied with the Dutch actions that always interfered in their affairs. In addition, the development of transportation tools such as trains and sailboats has made the Pariaman area market less crowded with outside traders and added to the absence of regeneration that can pass on the trade knowledge so that there is no more professional next generation of traders.
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Ramanta, Helzi, and Samsuri Samsuri. "The Values of Local Wisdom of Minangkabau Culture in a Baralek Gadang Traditional Wedding." Humaniora 11, no. 3 (November 30, 2020): 193–201. http://dx.doi.org/10.21512/humaniora.v11i3.6625.
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The research aimed to (1) describe the traditional Minangkabau Baralek Gadang marriage; (2) analyze the procedures for the Minangkabau traditional wedding ceremony Baralek Gadang; (3) analyze the values of local wisdom in the traditional Minangkabau wedding Baralek Gadang. The research method applied was qualitative research, which was a literature study. Sources of data were books, journals, and internet sites related to the selected topic. The research data source consisted of books and journals about local wisdom of the Minangkabau culture in the customary marriage of Baralek Gadang. Data collection was carried out using documentation techniques, looking for data about things or variables in the form of notes, books, papers or articles, and journals. The data analysis technique used in the research was the content analysis method. The results show that (1) customary marriage in the Minangkabau community is identical with the existence of traditional ceremonies, which have many unique things and some rules that must be obeyed both based on customary provisions and Islamic teachings. The traditional wedding procession in Minangkabau custom has several conditions that must be carried out before getting married. (2) The procedures for the traditional Minangkabau Baralek Gadang wedding ceremony include the preparation for the wedding, the implementation of the wedding, and the implementation after the wedding ceremony. (3) The values of local wisdom contained in Minangkabau Baralek Gadang customary marriages include religious values, social values, knowledge values, language values, and artistic values.
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Meisuri, Meisuri, and Syamsul Bahri. "The Use of Minangkabau Proverbs of Contrast Meanings by Minangkabau Society in Medan." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 2, no. 4 (November 4, 2019): 79–88. http://dx.doi.org/10.33258/birle.v2i4.494.
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The purpose of this study is to find out a complete picture of local wisdom on the use of Minangkabau proverbs that have contrast meanings by the Minangkabau society in Medan North Sumatera, Indonesia. The research used descriptive qualitative method, by conducting interview as well as questionnaires distribution on provided proverbs to a total of 60 respondents from different regions of Minangkabau community, namely Kota Matsum I, II, III and IV. The data were collected and classified based on the various fields of Social Culture, Economy, Politics, Law, and Religion which were then analyzed by interpreting the meaning of contrast contained in the proverbs relating to the customs and traditions they practiced in daily life. It was found that despite the strong evidence on philosophy of cultural values and openness toward the modernization, this people have been consistently using the contrasted-meaning proverbs in their almost all-different-contexts of conversation. It also showed that the use of Minangkabau language as local language, has contributed to the field of language and literature studies, especially in the area of ethnical proverb that could enrich the repertoire of Indonesian, as the national language.
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Udasmoro, Wening. "Minangkabau peace literature in West Sumatra: A critical discourse analysis." Masyarakat, Kebudayaan dan Politik 32, no. 1 (March 31, 2019): 34. http://dx.doi.org/10.20473/mkp.v32i12019.34-45.
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This research paper, focusing on the oral literature regarding peace in Minangkabau, West Sumatra, does not simply examine the meaning of oral literature, but also attempts to connect such literature with the social practices of its consumers. This has been carried out in an attempt to understand how, if peace literature is still a part of Minangkabau society, conflict and other acts of violence in the society can still occur. Three important questions must be answered: 1) How are works of oral literature regarding peace produced, consumed, and reproduced among the Minangkabau in Padang, West Sumatra? 2) Who is most involved in reproducing peace literature? 3) How is oral literature regarding peace related to social practices of peace? Critical discourse analysis can be a useful method for literary research. This can be attributed to the fact that works of literature are not simply fictional, but also social, meaning that they play an important role in bridging fact and fiction. The intent of this paper is to examine the connection between oral literature regarding peace and its discursive context through a strict investigation of the three layers of critical discourse analysis: linguistic practice, discursive practice, and social practice. The findings of this paper are that every generation creates their own definition of peace literature. Surau, family, schools, and media are the institutions that play important roles in producing peace literature. Young generations from different age categories consume and reproduce such literature based on their understanding of the discourses, despite the fact that they do not always follow the discourses in their social practices.
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Handrianto, Ciptro. "The Roles of Matrilineal System Towards Integrating Religious and Cultural Values in Minangkabau Community." Jurnal Ilmiah Peuradeun 5, no. 3 (September 28, 2017): 373. http://dx.doi.org/10.26811/peuradeun.v5i3.170.
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This paper looks at one of the 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 uses secondary data, namely the study of literature. Data analysis techniques in this study are 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.
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-, Tri Lestari, Taufik Gusman -, Defni -, and Muhammad Yosazikri Ikhsan. "Aplikasi Digitalisasi Seni Bela Diri Silat Tradisional Minangkabau." Jurnal Ilmiah Poli Rekayasa 16, no. 1 (October 15, 2020): 51. http://dx.doi.org/10.30630/jipr.16.1.193.
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Minangkabau traditional martial arts digitization app is an android game-shaped application created to display minangkabau silat using 3-Dimensional (3D) animation technology. This app will convert materials and illustrations into 3D animated shapes that can be played using the android app so that it will attract users to more easily understand and understand about minangkabau silat. The data that is made as a necessity for application is obtained from literature studies and field studies by using interview techniques with silat officials in Padang city. For the creation of this game application using virtual reality technology and the tools used are 3 Dimensional blender and Unity Game Engine.
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Arjoni, Arjoni, Charles Charles, and Intan Sari. "Religious Tolerance of Minangkabau and Batak Ethnic Students in Xaverius Bukittinggi High School." JOMSIGN: Journal of Multicultural Studies in Guidance and Counseling 4, no. 1 (May 16, 2020): 79–100. http://dx.doi.org/10.17509/jomsign.v4i1.22398.
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This article is based on the results of a mini-research that aims to describe the religious tolerance of Minangkabau and Batak ethnic students at Xaverius Bukittinggi High School in the academic year 2019/2020. This research uses a quantitative approach. The steps in this research are conducting preliminary studies, literature studies, data collection, data analysts and conclusions. The population of this study, XII Bukittinggi ethnic group Minangkabau and Batak ethics XII grade students. Sampling with purposive sampling technique. Data collection using a questionnaire, data analysis techniques with normality, homogeneity, and T-test. The results of this study illustrate the religious tolerance of ethnic Minangkabau and Batak students dominated by the tolerant category. There was no significant difference in religious tolerance between ethnic Minangkabau and Batak students. However, differences in religious tolerance scores were found between ethnic Minangkabau students and Batak students on the aspect of maintaining independence in practising religion and respecting the practice of diversity. The Batak students are a minority population in Xaverius Bukittinggi high school while the majority are Minangkabau students population. Development of religious tolerance Students of the Minangkabau ethnic group and the Batak ethnic group at Xaverius High School tend to be equally tolerant and potentially more tolerant when the curriculum and education at the school are carried out properly. The results of this study can be used as consideration for developing religious-spiritual strength counselling and arranging cross-cultural counselling and guidance programs in high schools.
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Rahmadhanty, Yani, and Desriyeni Desriyeni. "Paket Informasi Arsitektur Rumah Gadang Khas Minangkabau." Ilmu Informasi Perpustakaan dan Kearsipan 8, no. 1 (October 29, 2019): 550. http://dx.doi.org/10.24036/107487-0934.
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Abstract The writing of this paper aims to describe and provide knowledge about the architecture of the typical rumah gadang minangkabau house to the community, especially the current millennial generation. The method used in this paper is a descriptive method with a qualitative approach. A qualitative approach is to collect data directly by conducting observations, interviews and literature. Based on the discussion, it can be concluded that there are 5 stages in the process of packaging information packages for the Minangkabau Typical Rumah Gadang Architecture. The stages are, (1) identifying user needs. Identification is done to find out how much information needs are needed by users; (2) carry out the process of determining the topic of information to be discussed; (3) carry out information gathering conducted by observation, interviews and literature searches; (4) conduct data analysis and selection of information that has been obtained in accordance with the topic; (5) carry out the process of packaging information that presents covers, introductory words, table of contents, chapter sections and conclusions.Keywords: information packaging, rumah gadang architecture.
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Zulfa, Zulfa. "Contextual Learning of Character Values in Minangkabau Culture Course to Strengthen National Identity." Journal of Moral and Civic Education 3, no. 1 (June 29, 2019): 38–47. http://dx.doi.org/10.24036/8851412312019106.
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Current problems in various regions make the world of higher education think of doing many things. The most pressing problems now are Lesbian, Gay, Bisexual and Transgender (LGBT), which is increasingly troubling, drugs and other immoral acts that are increasingly worrying about the world of higher education. This is the problem that makes education in Indonesia focus on the character field. One program that can strengthen the national identity in higher education in learning Minangkabau Culture. The purpose of this study is to apply Contextual Learning (CTL) in learning character values in Minangkabau culture and strengthen the national identity of students. The method used in writing is a literature study, the author tries to develop a contextual learning model which is examined from various relevant references. The results of this study were to use CTL learning to provide independence for students to identify character values derived from the values of life in the family environment or in the community in the Minangkabau community. Besides this learning model instills character values directly through habituation that applies in Minangkabau cultural customs by participating in community activities, including collaborative activities or community meetings that are able to foster a character of tolerance and cooperation. Through CTL in learning Minangkabau Culture that contains character values found in the family or Minangkabau community that can be a reinforcement of national identity.
Keywords: contextual learning, character values, identity and Minangkabau culture
ABSTRAK
Permasalahan yang terjadi saat ini di berbagai daerah membuat dunia pendidikan tinggi berpikir untuk melakukan banyak hal. Masalah yang paling mendesak saat ini adalah Lesbian, Gay, Biseksual dan Transgender (LGBT), yang semakin meresahkan, obat-obatan dan tindakan amoral lainnya yang semakin mengkhawatirkan dunia pendidikan tinggi. Inilah masalah yang membuat pendidikan di Indonesia fokus pada bidang karakter. Salah satu program yang dapat menjadikan penguatan dalam identitas kebangsaan dalam pendidikan tinggi pada pembelajaran Budaya Minangkabau. Tujuan dari penelitian ini adalah untuk menerapkan pembelajaran kontekstual (Contextual Learning/CTL) dalam pembelajaran nilai-nilai karakter dalam budaya Minangkabau serta memperkuat identitas nasional mahasiswa. Metode yang digunakan dalam penulisan adalah studi literatur, penulis mencoba mengembangkan model pembelajaran kontekstual yang ditelaah dari berbagai referensi yang relevan. Hasil dari penelitian ini adalah menggunakan pembelajaran CTL untuk memberikan kemandirian bagi mahasiswa untuk mengidentifikasi nilai-nilai karakter yang berasal dari nilai-nilai kehidupan di lingkungan keluarga atau di masyarakat dalam masyarakat Minangkabau. Selain itu model pembelajaran ini menanamkan nilai karakter secara langsung melalui pembiasaan yang berlaku dalam adat budaya Minangkabau dengan berpartisipasi dalam kegiatan masyarakat, termasuk kegiatan kerja sama atau pertemuan warga yang mampu menumbuhkan karakter toleransi dan kerja sama. Melalui CTL dalam pembelajaran Budaya Minangkabau yang berisi nilai-nilai karakter yang ditemukan dalam keluarga atau masyarakat Minangkabau yang dapat menjadi penguat identitas bangsa.
Kata kunci: pembelajaran kontekstual, nilai karakter, identitas dan budaya Minangkabau
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Fortin, Catherine R., and Daniel Brodkin. "Minangkabau -i: A locative, transitivizing, iterative, adversative suffix." Proceedings of the Linguistic Society of America 2 (June 12, 2017): 42. http://dx.doi.org/10.3765/plsa.v2i0.4098.
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Minangkabau, a Malayo-Polynesian (Austronesian) language of Sumatra, displays a small but complicated system of verbal morphology resembling those of its near, better-described relatives Indonesian and Malay. In these languages, the verbal morphemes are multifunctional, and fully characterizing their meanings and uses has proven challenging. We present our findings on -i, which previous literature frequently characterizes as a type of applicative. We identify four distinct productive functions of -i, not all applicative: adding a locative object, transitivizing non-verbal roots, adding iterative/intensive aspects, and imputing adversative readings. Adversative -i has not previously been identified in the literature, and is unattested in Indonesian.
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Nasir, Putiviola Elian, Abdul Halim, Tanty Herida, Silvi Cory, Anita Afriani Sinulingga, Aditya Mukhti, Bunga Sri Hidayat, and Faraytodi Gibran. "Minangkabau Matriliny and Gender Equality: Cultural Contribution to Sustainable Development Goals." Andalas Journal of International Studies (AJIS) 10, no. 1 (May 1, 2021): 16. http://dx.doi.org/10.25077/ajis.10.1.16-33.2021.
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The Minangkabau ethnic group is still the largest matrilineal society in the world. Past research on this ethnicity are mainly centralized on the concept of merantau (migration), on its adaptation after the enter of Islam, and on the gender role and position in Minangkabau society. This research aims to highlight the contribution of the Minangkabau matrilineal system to the local development of West Sumatra, specifically the gender equality goal of the Sustainable Development Goals (SDGs); and to what extent if it were present. This research employed qualitative method, and data were collected through literature study and interview with national and local NGOs working in the field of women and development. This research discovered that theoretically, the Minangkabau matrilineal values can and should stimulate the gender equality SDGs achievement in West Sumatra. However, in reality, gender inequality still exists in West Sumatra with several SGD targets having wider gaps compared to other patrilineal societies in Indonesia. This research argues that by not wholly implementing the matrilineal values, the West Sumatran Minangkabau people has indirectly restrained themselves from achieving gender equality in the region, specifically related to violence and discrimination against women, also active participation of women in the economy and politics.
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Marno, Marno, Raflis Raflis, and Fetri Reni. "Code Switching in Sigapokna Language Uttered by Minangkabau People in Sigapokna, Mentawai." Jurnal Ilmiah Pendidikan Scholastic 3, no. 2 (August 28, 2019): 40–50. http://dx.doi.org/10.36057/jips.v3i2.369.
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This research contains the title "Code Switching in Sigapokna language changed by Minangkabau people in Sigapokna" viewed from a structuralism perspective, this research discusses language contact occurring in bilingual or multilingual communities, because in this society it uses more than one language. The occurrence of language code switching in Sigapokna is due to the mixing of two languages between the Sigapokna language and the Minangkabau language, native speakers of the Minangkabau people who settled in Sigapokna. Limited to some basic ideas related to observation into three questions as follows: (1) What is the form of code switching in the Sigapokna language, (2) What is the Sigapokna matrix in Minangkabau speakers, (3) What are the causes of code switching in the Sigapokna language. used is from Nababan about sociolinguistics used to answer the purpose of this research. For data analysis methods, the research used is a qualitative and quantitative approach. This approach emphasizes the meaning and understanding of the mind, reasoning, definitions of certain situations (in some contexts), more to examine matters relating to daily life such as the culture of an area. The purpose of research is usually related to practical matters.
Data analysis is also a process of simplifying data into forms that are easier to read and interpret to look for broader meanings and implications from the results of research over language codes in Sigapokna. Data collection techniques in this research, to get the data and information needed, researchers used literature research techniques. In literature studies, researchers use techniques that are played with interviews and record data, materials, or references related to the problem and purpose of the research. Using library research techniques in finding data relevant to the subject of analysis. From the data collected amounted to 563. Data in the Minangkabau language form was mixed with 280 and the language while in the Sigapokna language form was 283. From the collection, the matrix language was 280/283×100% of the Minangkabau language. Sigapokna language is mixed with Minangkabau 283 so, it can be concluded that the mixed Sigapokna language is 283/280 × 100%. The occurrence of language contacts or code switching depends on the location or where someone lives. If someone is in an area with different languages and cultures, there will automatically be a code transfer between the speaker, the speech partner and the speech partner in order to avoid a misunderstanding. From the conclusion of the code switching data above, native Minangkabau speakers are more dominant using the Sigapokna language.
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Anita, Yesi, Nurman Nurman, and Aldri Frinaldi. "NILAI-NILAI MORAL YANG TERDAPAT DALAM KABA PADA KESENIAN RABAB (Studi pada Sebuah Pertunjukan Kesenian Rabab di Nagari Duku Kecamatan Koto XI Tarusan Kabupaten Pesisir Selatan Sumatera Barat)." Humanus 11, no. 1 (December 18, 2012): 52. http://dx.doi.org/10.24036/jh.v11i1.623.
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This research aims to reveal religious and moral values in kaba (a type of Saga in Minangkabau literature) and rabab Pasisie (a type of percussion in Minangkabau particularly the one from Pesisir Selatan regency). The research is qualitative descriptive. The data, primary and secondary, is collected by observation, interview, and documentation. The interviewees are selected through purposive sampling. The data is then tested by triangulation of the sources, and then analysed using selection, reduction, classification, and presentation of data, which is later concluded. The result shows that rabab Pasisie is still fancied by the communities in Nagari Duku Kecamatan Koto XI of Tarusan District. The research concludes that kaba and rabab Pasisie embodies moral values that can be applied in the daily life of the community. We suggest that the leader of Nagari Duku Kecamatan Koto XI of Tarusan District promulgate the traditional rabab as a consideration to make it cultural tourism, while the Minangkabau society can implement moral values in kaba, and it is important that the district’s youth continue to learn and play rabab to maintain the traditional arts. Key words: Minangkabau kaba, rabab Pasisie, moral values, arts
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Wandira, Ayu, Sany Dwita, and Erly Mulyani. "Sistem Pengendalian Manajemen Dan Kepemimpinan Pada Bisnis Keluarga Etnis Minangkabau." JURNAL EKSPLORASI AKUNTANSI 1, no. 2 (June 11, 2019): 740–50. http://dx.doi.org/10.24036/jea.v1i2.106.
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This study's purpose in this paper is to reveal the relationship between management control systems and leadership styles in the Minangkabau ethnic family business. By using an interpretive qualitative approach with the lens of ethical and emicent anthropology. Ethical views refer to outside interpretations (researchers and previous literature). The combination of these two views allows a deep understanding of this case. Interview, observation and documentary analysis used to collect data. and emik is how people interpret phenomena. The emic and ethical approaches are used to see how culture influences leadership styles and management control systems in Minangkabau ethnic family companies. Minangakabau is an ethnic that has special characteristics with the matrilineal system, namely the lineage drawn from the mother's side, and the leadership system known as tungku tigo sajarangan and with traditional jargon adat basandi syarak, syarak basandi kitabullah. The Minangkabau ethnic group is known for its culture of migrating and trading. The cultural background of the leader will determine how the management in the company, but the leader is not the only determinant in the formation of culture, but the leader adapts to the cultural conditions, with the same culture between leaders and employees, the organizational process will run better. The limitation in this study is that this research was only carried out on one Minangkabau ethnic family, so that it was unable toililize all the values applied by entrepreneurs from the Minangkabau ethnic group in the companies they owned.
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Suhardi, Suhardi, and Thahirah Thahirah. "THE SIMILARITIES AND DIFFERENCES OF HANG TUAH AND CINDUA MATO CHARACTERS." Jurnal Pendidikan Bahasa dan Sastra 19, no. 1 (January 9, 2020): 123–30. http://dx.doi.org/10.17509/bs_jpbsp.v19i1.20764.
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The Malay and Minangkabau people are those who like to speech and act on literature. This can be seen through the existence of several genres of literary works from those ethnic, ranging from the form of saga, tale, and legend. Among them are Hang Tuah and Cindua Mato saga. Hang Tuah saga grew and developed in Malay society, while Cindua Mato saga grew and developed in Minangkabau society. Both sagasare interesting to be studied as an analytical study. First, Hang Tuah and Cindua Mato saga is a great literary work owned by both ethnic groups. As a masterpiece, they both have an appeal to be analyzed in many ways. Secondly, Hang Tuah and Cindua Mato figures by both ethnic communities have become a big myth. Hang Tuah became myth by the Malay community as a brave and loyal figure to the king. So did with the figure of Cindua Mato who became myth by Minangkabau society as a brave and loyal figure to the king. As with other literary works, Hang Tuah and Cindua Mato saga contains the aesthetic, moral, and cultural elements of their owners. It is as stated by Taum that oral literature has an aesthetic effect and moral context as well as a particular society culture. This research analyzed and examined the cultural similarities and differences (characters) in Hang Tuah and Cindua Mato saga. This study is expected to produce the same perception of both sagas. Likewise, the possibility of a kinship element exists between ethnic Malay and Minangkabau.
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Rhama Nelly, Meri, and Nerosti Nerosti. "NILAI-NILAI SOSIAL ADAT MINANGKABAU DALAM SILEK PAUH DI PERGURUAN SINGO BARANTAI LUBUK LINTAH KECAMATAN KURANJI PADANG." Jurnal Sendratasik 9, no. 4 (December 5, 2020): 237. http://dx.doi.org/10.24036/jsu.v9i1.109713.
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This study aims to reveal Minangkabau Custom Social Values in Silek Pauhat Perguruan Singo Barantai, Lubuk Lintah, Kuranji Padang. This is a qualitative research using descriptive analytical method. The main instrument used was the researcher itself and was assisted by supporting instruments such as writing instruments, cameras, and cellphones. The data used were primary and secondary data. The data were collected through literature study, observation, interview, and documentation. The data analysis was done byreducing the data, displaying the data, and making conclusion. Based on the results of this research, it is found that there are social values which can shape characters of the next generation, especially for sasian generation in Perguruan Singo Barantai. The Minangkabau social values found in Silek Pauh at Perguruan Singo Barantai, Lubuk Lintah, Kuranji, Padang, can be described as follows: 1) The social values of the step moves is a person can consider other people / be considerate of being Minangkabau people. 2) The social values of attack motion is a person has an accurate consideration in making decisions. 3) The social values of the lockdown moves is a person can adapt to any situation. 4) The social values of defend movesis a person has alertness and capabiltyin reading situations.Keywords: Social Values, Minangkabau Customs, Silek Pauh, Singo Barantai College
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Arianda, Daldy, Roni Eka Sahputra, Sylvia Rachman, and Erkadius Erkadius. "ANTROPOMETRI SENDI PERGELANGAN TANGAN PADA ETNIS MINANGKABAU." Majalah Kedokteran Andalas 38, no. 2 (December 8, 2015): 89. http://dx.doi.org/10.22338/mka.v38.i2.p89-98.2015.
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AbstrakPenatalaksanaan fraktur distal radius adalah mengembalikan kekuatan menggenggam serta mempertahankan biomekanik sendi pergelangan tangan, sehingga pasien dapat mengerjakan aktifitas seperti sediakala, serta mengurangi resiko penyakit degeneratif di kemudian hari. Rentang gerak sendi juga merupakan bagian dari penilaian keselarasan anatomi, namun sedikit didiskusikan dalam kepustakaan. Penelitian ini bertujuan menilai antropometri sendi pergelangan tangan etnis Minangkabau. Survey analitik cross sectional dilakukan pada 50 mahasiswa kedokteran pria dan wanita beretnis Minangkabau, usia 21- 25 tahun. Data dianálisis untuk mengetahui nilai mean, standar deviasi serta menguji perbedaan antropometri pria dan wanita menggunakan t- test independen dengan derajat kepercayaan 95%. Nilai mean dan simpang deviasi ukuran ROM palmarfleksi 79,22 + 9,58; dorsofleksi 72,22 + 10,54; ulnar deviasi 40,74 + 9,43; radial deviasi 24,68 + 4,92; radial inclination 24,02 + 3,49; Radial length 11,35 + 1,56; Palmar Tilt 12,27 + 6,12. Terdapat perbedaan nilai radial inclination antara pria dan wanita (p=0,001). Penelitian ini menyimpulkan terdapat perbedaan bermakna secara statistik radial inclination pria dan wanita mahasiswa kedokteran yang beretnis Minangkabau. Selain itu terdapat perbedaan antropometri antara penelitian ini dengan kepustakaan yang lazim.AbstractAs it is known that the treatment of distal radius fractures is to restore the biomechanical strength of grip and maintain joint movement of the wrist so that the patient can do normal activities, and reduce the risk of degenerative diseases of the joints of the wrist in the future. From various journals and literature more votes just only on morphometry, while the range of motion is also part of conformity assessment anatomy as well. This study aimed to measure anthropometric of wrist joint of Minangkabau ethnic group. This study used cross sectional analytical survey on medical students, men and women, with Minangkabau ethnic group, age 21- 25 years , with a sample size of 50 people. Data was analysed to determine the mean and standard deviation, and to examine difference in male and female anthropometric measurement by using an independent t-test with a 95% degree of confidence. Result : Mean and standar deviation value ROM palmarfleksi 79.22 + 9.58; dorsiflexion 72.22 + 10.54; ulnar deviation of 40.74 + 9.43; radial deviation of 24.68 + 4.92. The size of the radial inclination was 24.02 + 3.49. Radial length was 11.35 + 1.56. Tilt Palmar size was 12.27 + 6.12. Statistically there was significant difference of radial inclination between women and men (p=0.001). Conclusion: There were significant differences in the average value of the radial inclination between men and women of Minangkabau ethnic group. Besides, there were some differences in anthropometric measurement in this study compared to figure commonly reported in literature.
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Mustika, Wira Gusti, and Budiwirman Budiwirman. "ANALISIS FUNGSI DAN MAKNA SUNTIANG DALAM PAKAIAN ADAT MINANGKABAU." Gorga : Jurnal Seni Rupa 8, no. 2 (September 28, 2019): 315. http://dx.doi.org/10.24114/gr.v8i2.14712.
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AbstrakSuntiang merupakan salah satu elemen terpenting dalam kelengkapan pakaian adat perkawinan. Tujuan penelitaian ini adalah untuk mengetahui fungsi dan makna Suntiang dalam pakaian adat Minangkabau. Penelitian ini menggunakan jenis penelitian kualitatif. Teknik pengumpulan data menggunakan observasi dan studi literature. Hasil penelitian ini adalah Suntiang adalah perhiasan kepala bertingkat berwarna keemasan yang dipakai oleh perempuan Minangkabau. Hiasan ini berbentuk setengah lingkaran yang terdiri dari susunan ornamen bermotif flora dan fauna, di antaranya diambil dari bentuk bunga mawar, pisang, burung merak, kupu-kupu, dan ikan. Ukuran suntiang berbeda menurut pemakaiannya. Berat suntiang berkisar antara 3,5 sampai 5 kg. Namun, belakangan suntiang dibuat dengan ukuran lebih kecil dan bahan yang lebih ringan untuk memudahkan proses pembuatan dan pemakaian.Suntiang yang berat tersebut melambangkan beratnya tanggung jawab yang akan diemban oleh seorang wanita (Ibu/bundo) minang setelah menikah nanti. Walaupun berat saat dikenakan tetapi si pemakai suntiang Anak Daro (Mempelai wanita) tetap terlihat anggun, sopan dan feminim. Memakai suntiang ini juga jadi kebanggaan tersendiri bagi setiap wanita Minangkabau saat melangsungkan pernikahan. Bentuk sutiang kipas dengan warna emas terang dan perak. Suntiang yang asli biasanya terbuat dari bahan emas, perak dan tembaga tetapi untuk saat ini sudah banyak di modifikasi seperti menggunakan bahan aluminium yang di sepuh. Modifikasi ini dilakukan karena suntiang yang terbuat dari logam, (emas, perak, dan tembaga serta aluminium) sangatlah berat bila dikenakan dalam waktu yang lama. Baca juga Makna dan Arti Filosofi Pakaian Penghulu atau Datuk di Minangkabau.Kata Kunci: suntiang, pakaian adat, minangkabau.AbstractSuntiang is one of the most important elements in the completeness of traditional wedding attire. The purpose of this research is to find out the function and meaning of Suntiang in Minangkabau traditional clothes. This research uses qualitative research. Data collection techniques using observation and literature study. The results of this study are Suntiang is a gold-colored multilevel headdress worn by Minangkabau women. This decoration is in the form of a half circle which consists of a floral and fauna patterned ornament, which is taken from the form of roses, bananas, peacocks, butterflies, and fish. The weight of suntiang ranges from 3.5 to 5 kg. However, lately suntiang is made with smaller sizes and lighter materials to facilitate the process of making and using. The heavy weight symbolizes the weight of responsibility that will be carried out by a woman (mother / bundo) Minang after marriage later. Although heavy when worn, but the user suntiang Anak Daro (Bride) still looks elegant, polite and feminine. Wearing this suntiang is also a matter of pride for every Minangkabau woman when she gets married. A fan shape with bright gold and silver colors. The original Suntiang is usually made of gold, silver and copper, but for now it has been modified a lot, such as using aluminum which is coated. This modification is done because suntiang made of metal, (gold, silver, and copper and aluminum) is very heavy when worn for a long time. Also read the Meaning and Meaning of the Penghulu or Datuk Clothing Philosophy in Minangkabau. Keywords: suntiang, traditional clothes, minangkabau.
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Marsil, Hafni, Rizki Rahmadian, Sylvia Rachman, and Erkadius Erkadius. "ANTROPOMETRI SENDI PERGELANGAN KAKI ETNIS MINANGKABAU." Majalah Kedokteran Andalas 38, no. 2 (December 8, 2015): 108. http://dx.doi.org/10.22338/mka.v38.i2.p108-115.2015.
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AbstrakPenelitian ini bertujuan mengukur antropometri sendi pergelangan kaki etnis Minangkabau. Penelitian cross sectional dilakukan pada 50 orang mahasiswa kedokteran etnis Minangkabau berusia 21-25 tahun di lingkungan RS. dr. M Djamil Padang. Dilakukan pemeriksaan ROM, rontgen ankle proyeksi anteroposterior, lateral dan mortise. Hasil penelitian didapatkan ROM plantarfleksi 48,920±5,820, ROM dorsofleksi 31,300±4,070, inversi 10,320±2,280, eversi 5,940±1,200, talocrural angel anteroposterior 76,530± 2,530 dan mortise 77,380±2,270, tibiofibular overlap anteroposterior 7,51±2,64 mm dan mortise 4,71±2,45 mm, tibiofibular clear space anteroposterior 3,6±1,18 mm dan mortise 3,85±1,09 mm, talar tilt anteroposterior 0,140±0,100 dan mortise 0,190±0,150, medial malleolar length anteroposterior 13,88±1,99 mm dan mortise 14,03±1,69 mm, lateral malleolar length anteroposterior 25,71±2,83 mm dan mortise 26,70±3,40 mm, johnson angle anteroposterior 87,770±1,710 dan mortise 87,570±1,840, medial clear space 2,97±0,75 mm, anteroposterior inclination angle 7,470±2,700, anterior distal tibial angle 82,530± 2,700, dan anteroposterior gap 3,50±1,43 mm.Terdapat perbedaan ukuran antropometri sendi pergelangan kaki mahasiswa kedokteran beretnis Minangkabau di lingkungan RS. Dr. M. Djamil Padang dengan kepustakaan, namun masih dalam rentang normal.AbstractThis study aimed to measure anthropometric of ankle joint of Minangkabau ethnic group. Cross sectional study has been done in 50 Minangkabau ethnic medical students, aged 21-25 years in RSUP. Dr. M Djamil Padang. ROM, anteroposterior, lateral, and mortise X-ray projections of ankle were examined. ROM plantarflexion was 48.920±5.820, ROM dorsiflexion was 4.070±31.300, inversion was 10.320±2.280, eversion was 5.940±1.200, talocrural angel anteroposterior was 76.530±2.530 and mortise was 77.380±2.270, tibiofibular overlapp anteroposterior was 7.51±2,64 mm and mortise was 4.71±2,45 mm, tibiofibular clear space anteroposterior was 3.6±1.18 mm and mortise was 3.85±1.09 mm, talar tilt anteroposterior was 0.140 ± 0.100 and mortise was 0.190 ± 0.150, medial malleolar length anteroposterior was 13.88 ± 1,99mm and mortise was 14.03 ± 1,69mm, lateral length malleolar anteroposterior was 25.71±2,83 mm and mortise was 26.70 ± 3,40 mm, johnson angle anteroposterior was 87.770 ± 1.710 and mortise was 87.570±1.840, medial clear Space was 2,97±0,75 mm, anteroposterior Inclination Angle was 7.470±2.700, anterior distal tibial Angle was 82.530 ± 2.700 and anteroposterior gap was 3.50 ± 1,43 mm. There was a difference in antropometric size of the ankle joint between Minangkabau ethnic medical student in RSUP. Dr. M. Djamil Padang and literature, but still within the normal range.
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Arbain, Armini. "Utak Atik Kata Tokoh dalam Novel Negri perempuan." SEMIOTIKA: Jurnal Ilmu Sastra dan Linguistik 19, no. 1 (August 23, 2018): 1. http://dx.doi.org/10.19184/semiotika.v19i1.7343.
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Language is upstream for the literary work. In literature, language is not only a means of communication but also a means to express aestethic. To maintain the aestethic, theauthorusing several form connotative, emotive, and aesthetic language. A famous author in West Sumatra, Wisran Hadi, in his novel entitled Negeri Perempuan expresses language creativity in naming the characters. Each name of the character in the novel has themeaningwhich related to the character it represents. Moreover, it also associated with the background of the work of the cultural background of Minangkabau culture. This research aims to discusslanguage creativity and social conditions of Minangkabau culture represent in the novel.
Keywords: Compound, name, character, meaning, social culture
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Putri, Delia. "THE SHIFT OF MINANGKABAU CULTURAL VALUES IN THE NOVEL PERSIDEN BY WISRAN HADI (A GENETIC STRUCTURALISM APPROACH)." Humanus 15, no. 2 (October 17, 2016): 120. http://dx.doi.org/10.24036/jh.v15i2.6514.
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PERGESERAN NILAI-NILAI BUDAYA MINANGKABAU DALAM NOVEL PERSIDEN KARYA WISRAN HADI (KAJIAN STRUKTURALISME GENETIK)AbstractThis study aims obtaining an understanding of the shifting of Minangkabau cultural values. It uses qualitative descriptive through genetic structuralism approach. Issues covered are: (1) description of the intrinsic elements; (2) shift in cultural values in terms of social structure; (3) shift in cultural values in terms of the author's view. Data are sentences or paragraphs, dialogue and monologue taken from the novel Persiden written by Wisran Hadi. The intrinsic elements are themes, plots, characters, and background. Shifting social structure includes the nature of man and fellow covering courtesy, consensus, reconciliation, and responsibility. The life nature involves religious culture. The work nature includes the independence and human nature against time includes discipline value. The author's view includes change or inclusion of something that will shift the cultural values that already exist in society. When people grasp hold these values then everything can be controlled. On the contrary, cultural values would be destroyed if the society does not hold values that already exist. The study recommends the renewal and improvement of teaching materials by teachers. Through introducing literature to students will help students to improve their understanding of literature and broaden the perspective of students about the culture as a whole. Key Word: shift, culture values, Minangkabau, structuralism genetic. AbstrakPenelitian ini bertujuan untuk memperoleh pemahaman tentang pergeseran nilai-nilai budaya Minangkabau. Penelitian ini menggunakan metode deskriptif kualitatif dengan pendekatan strukturalisme genetik. Masalah yang dibahas adalah: (1) gambaran unsur intrinsik novel Persiden karya Wisran Hadi; (2) pergeseran nilai-nilai budaya ditinjau dari struktur sosial masyarakat; (3) pergeseran nilai-nilai budaya ditinjau dari pandangan dunia pengarang. Data penelitian berupa kalimat atau paragraf, dialog, dan monolog yang terdapat dalam novel Persiden karya Wisran Hadi. Berdasarkan analisis unsur instrinsik ditemukan tema, alur, tokoh/penokahan dan latar. Ditinjau dari struktur sosial ditemukan pergeseran nilai-nilai budaya Minangkabau, yaitu pergeseran hakikat manusia dengan sesama meliputi budaya sopan santun, musyawarah, kerukunan, dan tanggung jawab. Hakikat hidup meliputi budaya keagamaan. Hakikat karya meliputi budaya kemandirian dan hakikat manusia terhadap waktu meliputi budaya kedisiplinan. Ditinjau dari pandangan dunia pengarang; suatu perubahan atau masuknya sesuatu yang baru akan menggeser nilai-nilai budaya yang sudah ada pada masyarakat. Apabila masyarakat memegang kuat nilai-nilai tersebut maka semuanya dapat dikendalikan. Namun sebaliknya, nilai-nilai budaya akan hancur apabila masyarakat tidak memegang kuat nilai-nilai yang sudah ada. Penelitian ini merekomendasikan pembaharuan dan peningkatan materi ajar oleh guru. Melalui kegiatan memperkenalkan sastra kepada siswa akan membantu siswa untuk meningkatkan pemahaman terhadap sastra dan memperluas perspektif siswa mengenai budaya secara keseluruhan.Kata Kunci: pergeseran nilai-nilai budaya, Minangkabau, strukturalisme genetik.
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Suryadi, Suryadi. "The impact of the West Sumatran regional recording industry on Minangkabau oral literature." Wacana, Journal of the Humanities of Indonesia 12, no. 1 (April 1, 2010): 35. http://dx.doi.org/10.17510/wjhi.v12i1.45.
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Dandes, Surya. "MANGAJI: REINTERPRETASI SASTRA LISAN DALAM KOMPOSISI MUSIK." IKONIK : Jurnal Seni dan Desain 3, no. 1 (February 1, 2021): 28. http://dx.doi.org/10.51804/ijsd.v3i1.866.
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Komposisi “Mangaji” merupakan bentuk pengkaryaan programa, yang dilatar belakangi oleh sastra lisan pasambahan Minangkabau sebagai ide penciptaan karya. Sastra lisan yang merupakan sajian yang selalu bersentuhan dalam kehidupan masyarakat Minangkabau digarap secara reinterpretasi oleh pengkarya dengan melihat aspek-aspek yang dimiliki sastra lisan, mampu menjadi penawaran baru dalam penggarapan komposisi musik. Penyusunan karya “Mangaji” menggunakan empat tahapan sampai karya menjadi rangkaian yang utuh, yaitu,: rangsangan awal, observasi dan pengumpulan data, eksplorasi, dan terakhir penyusunan hasil dari ekplorasi sebagai materi komposisi. Proses explorasi pada komposisi terdiri atas dua bentuk, yaitu pencocokan sumber dengan ide garap dan penyusunan materi dari hasil pencocokan sebelumnya, dengan menggunakan proses musikal. Proses ini meliputi menentukan tema, sub tema, penentuan aspek komposisi seperti dinamika, pengembangan motif dan penggarapan rasa pada setiap bagian. Komposisi “Mangaji” diharapkan menjadi alternatif, referensi, dan rujukan dalam penggarapan karya baru dalam ranah akademisi maupun dalam lingkup luas, sebagai manfaat yang edukatif dalam lingkup penciptaan musik baru.The composition of "Mangaji" is a form of program work, which is based on the Minangkabau post-added oral literature as the idea of creating works. Oral literature, which is a presentation that always touches the life of the Minangkabau people, is reinterpreted by the author by looking at the aspects of oral literature that can become a new offering in the cultivation of musical compositions. The creation of "Mangaji" uses four stages until the work becomes a complete series, they are: Initial Stimulation, Observation and Data Collection, Exploration, and finally composing the results of the exploration as material composition. The process of exploration in the composition consists of two forms, namely matching the source with the working idea and arranging the material from the previous matching results using the musical process. This process includes determining themes, sub themes, determining aspects of composition such as dynamics, developing motifs and cultivating tastes in each section. The composition of Mangaji is expected to be an alternative, reference, and recomendation in the cultivation of new works in the academic real or in a broad scope, as an educational benefit in the scope of new music creation..
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Amri, Andi, Zulmi Ramdani, Jaka Warsihna, and Lidwina Felisima Tae. "Tungku Tigo Sajarangan, Tali Tigo Sapilin: A Strategy Towards World Class University Based on Local Wisdom Perspective." AL-ISHLAH: Jurnal Pendidikan 13, no. 1 (March 30, 2021): 31–40. http://dx.doi.org/10.35445/alishlah.v13i1.386.
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This study aims to analyze and describe Tungku Tigo Sajarangan, Tali Tigo Sapilin as an indicator to achieve a world-class university. Descriptive qualitative research methods were used to answer this objective by conducting several procedures such as interviews with the cultural expert of Minangkabau, interviews with the educational experts, direct observation of learning activities in the university, and study the scientific literature. Thematic content analysis was used to find informative descriptions of the data obtained. The results showed that the concept of leadership, customs, and local wisdom originating from Minangkabau culture could become an alternative framework and a formula for the realm of education especially for the universities to become a world-class university. The steps for implementing Tungku Tigo Sajarangan, Tali Tigo Sapilin include four stages namely preparation, implementation, post-implementation, and evaluation.
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Irawati, Diah. "UNSUR BUDAYA MINANGKABAU DALAM NOVEL MENCARI CINTA YANG HILANG KARYA ABDULKARIM KHIARATULLAH." Diksa : Pendidikan Bahasa dan Sastra Indonesia 1, no. 2 (December 20, 2015): 53–64. http://dx.doi.org/10.33369/diksa.v1i2.3180.
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This research aims to describe (1) function of "maternal uncle" for his nephew (2) prohibition for the same tribe marriage (3) the function of maternal uncles for people in one tribe including in Novel "Mencari cinta yang Hilang" by Abdulkarim Khiaratullah. This research was qualitative research that used descriptive methode which had characteristic was conten analysis, that is a research which have done by examining a literature manuscript by looking at a piece of fact or dialog from the figure that purpose to knowing the element of minangkabau culture that including in novel. Technique of gathering data in this research use documentation technique and writing a note technique. Analysis result show that, first, in overal 'maternal uncle' describing in this novel is responsive and guiding his nephew, its according to rules, which 'maternal uncle' in Minangkabau People is very important to his nephew life. Only 'maternal uncle' from Rahima, Mak Katik which did not a right job. Second, problem about forbidding one tribe marriage is still a trouble on Minangkabau people life, that is reflected in novel that still find a polemic about forbidding one tribe wedding, tradition agreement which very compoting with one tribe marriage whom judging as marriage with own family, in other hand based on religion one tribe marriage is not forbidden thing. Third, this novel also reflect a figure of 'Niniak Mamak' in minangkabau people, there is finish tradition clash, in this novel 'niniak mamak' also finish a problem of one tribe marriage, which is Chaniago clan, on discussion which leading by Datuk Rangkayo Sati as people leader has a decision which a one tribe marriage between Fauzi and Rahima can not continued.
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Desyandri, Desyandri. "NILAI-NILAI EDUKATIF LAGU-LAGU MINANG UNTUK MEMBANGUN KARAKTER PESERTA DIDIK." Jurnal Pembangunan Pendidikan: Fondasi dan Aplikasi 3, no. 2 (October 5, 2016): 126–41. http://dx.doi.org/10.21831/jppfa.v3i2.7566.
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Abstrak Penelitian ini bertujuan untuk mengungkap dan mengidentifikasikan nilai-nilai edukatif lagu-lagu Minang untuk membangun karakter peserta didik. Metode penelitian adalah penelitian konseptual (literatur review), teknik pengumpulan data menggunakan observasi berperan serta, wawancara, dokumentasi, dan catatan lapangan, sedangkan teknik analisis data menggunakan analisis hermeneutik. Hasil penelitian menunjukkan bahwa lagu Minangkabau dan Kampuang nan Jauah di Mato memiliki 9 (sembilan) nilai-nilai edukatif, yaitu: (1) Ketuhanan (syarak atau agamo), (2) kecintaan terhadap ranah Minang, (3) persaudaraan dan gotong-royong, (4) kesatuan dan kebersamaan, (5) musyawarah dan mufakat, (6) adil dan damai, (7) keteguhan hati, (8) waspada, dan 9) disiplin. Nilai-nilai edukatif lagu-lagu Minang tersebut dijadikan sebagai pedoman dalam mengarahkan pikiran, tindakan, dan perilaku peserta didik, sehingga dapat diwujudkan peserta didik yang beradat, beradab, berkarakter. Kata kunci: nilai-nilai edukatif, adat Minangkabau, lagu Minang, pembangunan karakter Abstract This research aims to uncover and identify the educational values of Minang songs for student character building. The research method is a conceptual research (literature review), data collection techniques using participant observation, interviews, documentation, and field notes, while data analysis techniques using hermeneutic analysis. The results showed that Minangkabau and Kampuang nan Jauah di Mato songs has 9 (nine) educational values, namely: (1) belief (syarak or agamo), (2) love of the realm Minang, (3) fraternity and mutual assistance, (4) unity and togetherness, (5) deliberation and consensus, (6) fair and peaceful, (7) courage, (8) alert, and (9) discipline. Educational values of Minang songs are used as guidelines in directing thoughts, actions, and behavior of students, so it can be realized the students were well-mannered, cultured, and charactered. Keywords: educational values, custom of Minangkabau, Minang songs, character building
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Meigalia, Eka, and Yerri Satria Putra. "SASTRA LISAN DALAM PERKEMBANGAN TEKNOLOGI MEDIA: STUDI TERHADAP TRADISI SALAWAT DULANG DI MINANGKABAU." Jurnal Pustaka Budaya 6, no. 1 (January 23, 2019): 1–8. http://dx.doi.org/10.31849/pb.v6i1.2275.
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This paper explains the conditions of oral literature when dealing with the development of media technology. In addition, it explains the use of technologies and media developments in this digital era by oral literary actors in their creative processes for the continuity of tradition. For this reason, the tradition of salawat dulang which developed in Minangkabau was used as the primary data source for the study. The method in this research will be a qualitative. Meanwhile the technique of data collection is done by observation, interviews, and literature review.
Based on the research conducted, salawat dulang is one of the oral literature that is able to survive because of its ability to adapt to technological developments. The text that is spoken is always updated according to the tastes of the people that are obtained by speakers through media such as television, radio or social media. Social media was used by speakers as a means of promotion and publication of their activities in the arts.
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Sukmawati, Noni. "Literary Performance in the Act of Pendendang." International Journal of Creative and Arts Studies 3, no. 1 (December 29, 2017): 65. http://dx.doi.org/10.24821/ijcas.v3i1.1835.
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This study is aimed to find out the power of pendendang as the main actor in Sastra Pertunjukan (Literary Performance), an art performance which places literature – in this case pantun or verse as the spoken literature of Minangkabau – as the main medium. Pantun is delivered through berdendang or singing tradition which is accompanied by an instrument named saluang. Hence this performance is so called saluang dendang performance. The main strength of this performance is the selection of the pantun delivered by pendendang and his ability to build a contextual connection or to interact with the audience or the surroundings.Pendendang combines the pantun with the new pantun and creates new ones spontaneously and contextually in his live performance. Therefore, this art performance of Minangkabau is also a literary performance because of the main strength lies on the pantun that are delivered. Framed in the theoretical proposition of Pierre Felix Bourdieu, this study tries to recite the role and the pendendang’s strength to improvise in his efforts to create an interesting performance for the audience, through his selection of pantunthat is delivered spontaneously and his mastery, habitus and position in the performance.
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Azmi, Ulil, Sany Dwita, and Mayar Afriyenti. "Memaknai Sistem Pengendalian Manajemen, Kepemimpinan Dan Ideologi Gender Pemimpin Pada Salah Satu UMKM Minangkabau." JURNAL EKSPLORASI AKUNTANSI 1, no. 2 (June 10, 2019): 727–39. http://dx.doi.org/10.24036/jea.v1i2.105.
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This study discusses the meaning of the management control system, leadership and gender ideology of leaders in one of the Minangkabau UMKM. The purpose of this study was to reveal how the implementation of the management control system was influenced by the culture and gender ideology of Minangkabau female leaders. This research is a qualitative research with an interpretative paradigm using the lens of anthropology from an emic and ethic perspective. Emic views come from the results of interviewing the interpretations of the research subjects while the ethic views come from the theories, literature and interpretations of outsiders. The analysis of emic and ethic views gets a deep understanding in this research. The difference between this research and previous research is that this study discusses more about the feminine potential of female leaders in implementing MCS, then this research was conducted on one of the Minangkabau UMKM. This study found that female leaders in the implementation of MCS will use their feminine potential in leadership, namely loving, loving, gentle and well-spoken words. Female leaders will use the family concept in leading so that they can be accepted and listened to by their employees. So gender leadership will produce gender MCS based on the nature of compassion and help. the recommendation for further research is to be able to examine the influence of the concept of Islam in the implementation of MCS
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Bustamam, Ridwan. "Eksplorasi dan Digitalisasi Manuskrip Keagamaan: Pengalaman di Minangkabau." Jurnal Lektur Keagamaan 15, no. 2 (December 30, 2017): 446. http://dx.doi.org/10.31291/jlk.v15i2.532.
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Islamic Manuscript of Nusantara has long been the object of research. Center for Research and Development of Religious Literature and Heritage Office for Research and Development and Training began to seriously conserve the manuscript systematically since 2008 until now, among others through the digitalization of religious classical manuscripts. Until 2016, about 2,203 titles of religious manuscripts were successfully digitized from various parts of Indonesia, including the religious manuscripts of West Sumatra. Digitalization activities in this area are not as easy as planned, many obstacles to be faced by the digital team, technical issues and obstacles that arise from the owner of the script itself. The implementation strategy of digitizing manuscript used such as involving manuscripts from MANASSA, SULUAH Padang, IAIN Imam Bonjol Padang, and Andalas Padang University. In fact, there are still many religious manuscripts in West Sumatera that have not been photographed until 2016. Due to limited quotas, the manuscripts that are digitized are only 45 manuscripts, coming from three regions: 1) Pauh Kambar Hilir, Nan Sabaris, Padang Pariaman; 2) Batu Baraia, Saturday Feed, Luhak, Fifty Koto; 3) Kasiak, Koto Sani, Sumani, Solok. This community-owned manuscript contains among others tauhid, tafseer, fiqh, mujarabat, falakiyah, nahwu-naraf knowledge, and tasawuf. One of the most important recommendations of the digitalization team is: "intensive coordination and collaboration is needed in order to save the manuscript, because if done separately, the conservation effort of the manuscript will not run optimally.Keywords: exploration, digitizing, religious manuscripts, West Sumatra, Minangkabau Naskah klasik (manuskrip) keislaman Nusantara sudah lama menyita perhatian para peneliti dari dalam maupun luar negeri. Puslitbang Lektur dan Khazanah Keagamaan Badan Litbang dan Diklat Kementerian Agama mulai serius mengkonservasi naskah kuno secara sistematis sejak tahun 2008 sampai sekarang, antara lain melalui digitalisasi naskah klasik keagamaan. Hingga tahun 2016, sekitar 2.203 judul naskah keagamaan telah berhasil didigital dari berbagai wilayah di Indonesia, termasuk di dalamnya manuskrip keagamaan dari Sumatera Barat. Kegiatan digitalisasi di daerah ini pun tidak semudah yang direncanakan, banyak kendala yang harus dihadapi oleh tim digital, baik kendala yang bersifat teknis maupun kendala yang berasal dari pemilik naskah itu sendiri. Strategi digitalisasi naskah yang digunakan misalnya melibatkan para pegiat naskah dari MANASSA, SULUAH Padang, IAIN Imam Bonjol Padang, dan Universitas Andalas Padang. Sesungguhnya masih banyak manuskrip keagamaan di Sumbar yang belum difoto tahun 2016. Karena kuota yang terbatas, maka manuskrip keagamaan yang didigital hanya berjumlah 45 naskah, yaitu dari tiga daerah: 1) Pauh Kambar Hilir, Nan Sabaris, Padang Pariaman; 2) Batu Baraia, Pakan Sabtu, Luhak, Lima Puluh Koto; 3) Kasiak, Koto Sani, Sumani, Solok. Naskah milik masyarakat ini berisi antara lain tauhid, tafsir, fikih, mujarabat, falakiyah, ilmu nahwu-saraf, dan tasawuf. Tim digitalisasi manuskrip keagamaan Sumbar akhirnya merumuskan rekomandasi, yang terpenting adalah: “perlu koordinasi dan kolaborasi secara intensif dalam rangka penyelamatan manuskrip, sebab jika dilakukan secara terpisah-pisah, maka upaya konservasi manuskrip tidak akan berjalan secara optimal.Kata kunci: eksplorasi, digitalisasi, manuskrip keagamaan, Sumatera Barat, Minangkabau
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Nasri, Daratullaila. "KETIDAKADILAN GENDER TERHADAP PEREMPUAN DALAM NOVEL PADUSI KARYA KA’BATI." Madah: Jurnal Bahasa dan Sastra 7, no. 2 (May 12, 2017): 225. http://dx.doi.org/10.31503/madah.v7i2.431.
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This thesis is a feminism criticism to a literature created by women. Related to the feminism criticism, the thesis is in the purpose to discover any kind of gender injustices to women in literatures. The injustices happened to women and written by women in Padusi novel are obviously different from literatures written by men. In order to discover the injustices, descriptive analysis method was used for this thesis. The injustices discovered in Padusi novel are: women subordination, negative stereotype to women, and the burden of double job. Gender injustice caused by patriarchy system in society. This patriarchy system is not only being applied by men only, but also by women. Matrilineal system cannot prevent the injustice. If literature (novel) is considered as a reflection of society, then Padusi novel which taking Minangkabau custom as its background that profess matrilineal system has reflected it.AbstrakTulisan ini merupakan kritik sastra fiminis terhadap karya sastra yang diciptakan oleh perempuan. Berkaitan dengan kritik sastra feminis tersebut, tulisan ini bertujuan untuk mengungkapkan bentuk-bentuk ketidakadilan gender yang dialami oleh perempuan dalam karya sastra. Ketidakadilan gender yang dialami perempuan dan ditulis oleh perempuan dalam novel Padusi tersebut tentu berbeda dengan karya sastra yang diciptakan laki-laki. Untuk mengungkapkan ketidakadilan gender, tulisan ini menggunakan metode deskriptif analisis. Ketidakadilan gender dalam novel Padusi tersebut ditemukan dalam bentuk subordinasi perempuan, stereotipe negatif terhadap perempuan, dan beban kerja ganda. Ketidakadilan gender tersebut disebabkan budaya patriarki yang sudah melekat dalam kehidupan masyarakat. Budaya patriarki tidak saja diperankan kaum laki-laki, tetapi juga dimainkan oleh perempuan. Sistem kekerabatan matrilineal tidak menjamin tidak terjadinya ketidakadilan gender. Jika karya sastra (novel) dianggap sebagai cermin masyarakat, novel Padusi berlatarkan kebudayaan Minangkabau —menganut sistem kekerabatan matrilineal—telah merefleksikan hal tersebut.
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Nasri, Daratullaila. "KETIDAKADILAN GENDER TERHADAP PEREMPUAN DALAM NOVEL PADUSI KARYA KA’BATI." Madah: Jurnal Bahasa dan Sastra 7, no. 2 (May 12, 2017): 225. http://dx.doi.org/10.26499/madah.v7i2.431.
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This thesis is a feminism criticism to a literature created by women. Related to the feminism criticism, the thesis is in the purpose to discover any kind of gender injustices to women in literatures. The injustices happened to women and written by women in Padusi novel are obviously different from literatures written by men. In order to discover the injustices, descriptive analysis method was used for this thesis. The injustices discovered in Padusi novel are: women subordination, negative stereotype to women, and the burden of double job. Gender injustice caused by patriarchy system in society. This patriarchy system is not only being applied by men only, but also by women. Matrilineal system cannot prevent the injustice. If literature (novel) is considered as a reflection of society, then Padusi novel which taking Minangkabau custom as its background that profess matrilineal system has reflected it. Abstrak Tulisan ini merupakan kritik sastra fiminis terhadap karya sastra yang diciptakan oleh perempuan. Berkaitan dengan kritik sastra feminis tersebut, tulisan ini bertujuan untuk mengungkapkan bentuk-bentuk ketidakadilan gender yang dialami oleh perempuan dalam karya sastra. Ketidakadilan gender yang dialami perempuan dan ditulis oleh perempuan dalam novel Padusi tersebut tentu berbeda dengan karya sastra yang diciptakan laki-laki. Untuk mengungkapkan ketidakadilan gender, tulisan ini menggunakan metode deskriptif analisis. Ketidakadilan gender dalam novel Padusi tersebut ditemukan dalam bentuk subordinasi perempuan, stereotipe negatif terhadap perempuan, dan beban kerja ganda. Ketidakadilan gender tersebut disebabkan budaya patriarki yang sudah melekat dalam kehidupan masyarakat. Budaya patriarki tidak saja diperankan kaum laki-laki, tetapi juga dimainkan oleh perempuan. Sistem kekerabatan matrilineal tidak menjamin tidak terjadinya ketidakadilan gender. Jika karya sastra (novel) dianggap sebagai cermin masyarakat, novel Padusi berlatarkan kebudayaan Minangkabau —menganut sistem kekerabatan matrilineal—telah merefleksikan hal tersebut.
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Putra, Apria. "Ulama Minangkabau dan Sastra: Mengkaji Kepengarangan Syekh Abdullatif Syakur Balai Gurah." Diwan : Jurnal Bahasa dan Sastra Arab 9, no. 1 (July 18, 2017): 601–24. http://dx.doi.org/10.15548/diwan.v9i1.133.
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This article encompasses a study of the Sheikh Abdullatif Syakur’s authorship, particularly literary valuable essays. This study departs from the productivity of Sheikh Abdullatif in composing Arabic and Minangkabau with uslub literature. Syekh Abdullatif Syakur's works are interesting to study for several considerations, (1) high intensity in teaching Arabic and recitations of the Qur'an with various methods, (2) his proximity to the tradition of society shown by his essay in the form of nazham, (3) his tenacity in teaching and preaching, and (4) his passion for reading literary texts. Based on that, this study discusses two of Syekh Abdullatif Syakur literary works, namely the book of Khitabah and Nazham Nasehat. The authorship of Sheikh Abdullatif was influenced by several aspects, including his interest in Arabic, his desire to provide knowledge to the community, social conditions in his hometown, the productivity of his teacher in Mecca, and reading books that became his amusement.
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Indrayuda, Indrayuda, and Ardipal Ardipal. "Women domination in the Galombang dance: between the customary idealism and the market use." Harmonia: Journal of Arts Research and Education 17, no. 2 (December 24, 2017): 153. http://dx.doi.org/10.15294/harmonia.v17i2.10724.
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<p>This study aims to answer the women dominance in the Galombang dance creation in Minangkabau, West Sumatra from gender perspective. In addition, this study also reveals the position of women as an urgent thing in the Minangkabau dance creations, Galombang. This research used interdisciplinary approach, namely Cultural Sociology and Dance Anthropology. The data were obtained through various interviews, direct monitoring in the situation of the Galombang dance activity, and literature study to support the primary data. The analysis was done through ethnography method. The result of the research found that women dominance was bigger than men in the Galombang dance creations. In customary idealism, women are not Galombang dancers as the Galombang dance is intended for men. In reality, there is a bigger role between men and women in the Galombang dance; therefore, men’s role is not very decisive on the performance quality and selling value, as well as for the use of dance Galombang creations by society nowadays in West Sumatra.</p>
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Ronidin, Ronidin. "MALIN KUNDANG, IBUNYA DURHAKA: Suatu Pendekatan Genetik." Lingua Didaktika: Jurnal Bahasa dan Pembelajaran Bahasa 4, no. 2 (July 1, 2011): 114. http://dx.doi.org/10.24036/ld.v4i2.1262.
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This paper discuss the influence of kaba “Malin Kundang" as a form of oral literature of the short story parody Minangkabau A.A. Navis entitled "Malin Kundang, Ibunya Durhaka" (“MKID”). The discussion carried out by using a genetic approach. Genetic approach examines how the work affects the work of others. Analysis conducted “MKID” illustrates that the short story as a parody of the affected works of kaba "Malin Kundang" indicates a social critique of Navis toward modern society—especially the people within the scope of the author, the Minangkabau people—whom have been uprooted from its cultural roots, so that in everyday life they become materialistic and overturning of moral values and religion. In pursuit of his passion, they perform a variety of "sedition" is sometimes hard to accept common sense. World upside down in a short story in which a “MKID” mother "disobey" her and "cheating" for his worldly needs, is a portrait of a sick society, unstable, and turned upside down. Key words: Malin Kundang, son, mother, sedition, influence, parody