Ninik Mamak Research Articles

Karakteristik Petani Sagu dalam Pengembangan Agroindustri Sagu Rakyat di Kabupaten Kepulauan Meranti provinsi Riau

This research aims to: (1) determine the characteristics of sago farmers in Meranti Islands Regency; and (2) knowing the role of farmers in developing the people's sago agro-industry. This research uses a survey method with the help of a questionnaire. This research is further research with the survey method used. The number of samples used in this research is the number of research parameters multiplied by the indicators. The number of indicators in the main research was 5 x 20 so that 100 samples were obtained. The data analysis used is descriptive analysis. The results of the research show that the characteristics of Sago Farmers as seen from age, education, number of family dependents, land area and experience in sago farming are a reflection of the farmer's ability to develop the people's sago agroindustry. The local value of people's processed sago products is the ability possessed by farmers because of their ability to process sago into various products, as well as the existing decision-making mechanism for sago farmers still using a discussion system with traditional leaders (ninik mamak) community leaders, because traditional culture is still implemented with very good.

Kajian Nilai-Nilai Kearifan Lokal Dalam Garapan Tari Kreasi “Babuai Kain”

This research aims to find out the value of Local Wisdom in the work of the Babuai Kain Dance at Sanggar Sikambang Group. This type of research is qualitative research with a descriptive method. The research instrument is the researcher himself and is assisted by supporting instruments and assisted by stationery and mobile phone supporting instruments. The data of this study uses primary data and secondary data. Data was collected through literature studies, observations, interviews, documentation. The steps to analyze data are data collection, data reduction, data presentation and conclusion drawn. The results of the study show that the value of local wisdom in the performance and work of the Babuai Kain Dance in Kenagarian Kambang Barat consists of moral values, mutual cooperation values, social values, ethical values, religious values, aesthetic values and beauty. The moral value in the Babuai Kain dance can distinguish between good and bad in individual relationships and to the community who will meononon the dance performance. The value of Gotong is the result of the Babuai Kain dance being deliberated together. The social value is that during the dance performance, the enthusiasm of the community in watching this Babuai Kain dance. The ethical value is that before carrying out an activity, be it a rehearsal or a performance of the Babuai Kain dance, first ask permission from the ninik mamak and other village leaders. The value of religion is in its appearance starting after the dhuhur prayer or after rest, prayer, eating (Ishoma). The aesthetic value and beauty are seen in the dance movements, costumes, props and dance accompaniment.

Study Of Traditional Food At Maminang Events In Lubuk Minturun Sub-District, Padang City

This research is motivated by the lack of knowledge of the younger generation about customs, one of which is food at maminang events. This research aims to describe the stages, types of traditional food, ways of processing traditional food, tools used to process and serve traditional food and the meaning of the food served. at a traditional Maminang event in Lubuk Minturun Village, Padang City. The type of research used is qualitative research, the research object is traditional food at the maminang event in Lubuk Miturun Village, Padang City, the research informants are Ninik Mamak, Bundo Kanduang, and women in Lubuk Minturun Village who know about the maminang event. The data collection techniques in this research are observation, interviews, and documentation and the data analysis techniques used are data reduction, data presentation, and drawing conclusions. The results of this research illustrate that the stages of carrying out traditional Maminang events are divided into two, namely: preparation before the traditional Maminang event includes batanyo/bakandak pie and processing traditional food, and stages of traditional Maminang events include going to the man's house, handing over luggage, sit down and eat basamo, barundiang or maetong hari/manakok hari, batuka tando and go home. The traditional food served at the Maminang event is nasi lamak, chicken singgang, sponge cake, bananas and jelly. The tools used to process traditional food at the Maminang event are the steamer, cauldron, talenang, pariuk, stove and plastic spoon. The tools used to serve and carry traditional dishes are carano, tray, pinggan gadang, tray, and piriang. The food served has deep meaning and purpose.

BAGURAU SALUANG DENDANG IN THE PERFORMANCE LAPIAK GURAU IN THE MINANGKABAU COMMUNITY IN TANAH DATAR DISTRICT: CONTINUITY CHANGE AND FUNCTION

The Bagurau Saluang Dendang performance referred to in this research is the Bagurau Saluang Dendang performance at the Lapiak Gurau event, literally meaning 'joking on a mat', which usually occurs in many coffee shops in Tanah Datar Regency. This show is an entertainment show. This thesis aims to analyse the changes that occur in the Lapiak Gurau Saluang Dendang (TLGSD) tradition performance today. This performance is usually performed at night, from 20.00 WIB until dawn. The accompanying instrument for singing in this performance is usually only the saluang musical instrument. Meanwhile, the singers are only men. This is because traditional rules prohibit the participation of women in bagurau art. In the early 2000s, changes began to occur. In fact, nowadays, TLGSD performances are held from 22.00 WIB until just before dawn. The cast in TLGSD currently numbers ten people, with details: one saluang player, one keyboard player, one Janang, four singing children, and three singing parents. Changes in the mindset of the Minangkabau people in the last three or four decades have had an impact on the orientation of TLGSD performances. The changes in question predominantly occurred in aspects of the procedures for performing lapiak gurau, including traditional norms for female singers, the choice of ensemble format used as accompaniment to the song, and the text of the pantun. The method used in this research is a qualitative-descriptive method using an ethnographic perspective. The results of this research show that the tradition of lapiak gurau saluang dendang has undergone changes: (i) the choice of instruments to accompany the dang that is popular with audiences is now more modern; (ii) the majority of singers currently in demand as singers are women; (iii) weakening the role of the ninik mamak as traditional elders who are supposed to protect the dignity of Minangkabau women. However, TLGSD is now contributing to increasing the financial income of stall owners.

Local uses and traditional knowledge of Nibung (Oncosperma tigillarium) in Riau Province, Indonesia

Abstract. Desti D, Mastuti R, Azrianingsih R, Arumingtyas EL. 2024. Local uses and traditional knowledge of Nibung (Oncosperma tigillarium Jack. Ridl.) in Riau Province, Indonesia. Biodiversitas 25: 2043-2050. Nibung (Oncosperma tigillarium Jack. Ridl.), the symbolic plant of Riau Province, serves as its mascot flora. This research analyzes the local uses and traditional knowledge of nibung in both coastal and non-coastal areas of Riau, Indonesia. Ethnobotanical information regarding nibung was gathered from local communities through interviews, conducted with a structured questionnaire, supplemented by field observations and discussions with community members. Respondents were chosen using purposive and snowball sampling methods. It found that more than five types of utilization of nibung practiced by the local community, consisting of constructions, tools and utensils, medicinal purposes, as a source of vegetables or additional food, and for flavoring some dishes. In this case, stem is the highest part of nibung, which was used by the local people. In the coastal areas show a higher utilization of nibung compared to the non-coastal areas. Respondents show an understanding of the cultural and socio-economic importance of nibung, reflecting local wisdom in its utilization. They selectively harvest mature plants, leaving saplings to grow and thrive, only take a mature one, and leave the saplings to grow. Before cutting down nibung trees, they carefully choose the mature ones, and avoid cutting down those without shoots in a clump. In this investigation, the local wisdom regarding the cutting of nibung among Riau's coastal communities is known as the "memenyan" tradition. Before harvesting nibung, they perform the tradition of burning incense ("kemenyan") as a ritual for seeking permission to cut down the nibung. On the other hand, in the non-coastal areas, its tradition involves the datuk penghulu and ninik mamak, elders who play a crucial role in granting permission to cut nibung. It support conservation efforts through sustainable utilization and engaging local communities within the nibung's habitat.

Analisis Atribut Produk Wisata Sejarah Di Candi Tanjung Medan

Indonesia is the largest archipelagic country in the world which has cultural diversity. The development of the tourism sector in Indonesia continues to be carried out in various regions until now, one of which is the Tanjung Medan Temple. This research aims to analyze the attributes of historical tourism products at Tanjung Medan Temple. This research uses a descriptive method with a qualitative approach, with data collection through interviews, observation and documentation. Using qualitative descriptive data analysis that describes the attributes of historical tourism products at Tanjung Medan Temple. Determining research informants used snowball sampling with a total of 11 informants, but if no conclusions were found, the researcher had the right to add further informants, with the criteria being figures from the Tourism Office, managers, ninik mamak, the community, visitors to the Tanjung Medan temple. The results of the research show that cultural products are in the form of movable cultural heritage in the form of linga yoni, peripih, and jars made of clay. The narrative product at Tanjung Medan Temple consists of a tour guide and interpretation panels. Tourist products consist of travel scenarios and product packaging. Destination products consist of main attractions, accommodation, transportation, restaurants, souvenir shops, infrastructure. It can be concluded that the results of the document study during pre-research show that there are no tourist packages available in West Sumatra which makes Tanjung Medan Temple one of the destinations for tourist visits. So it is necessary to develop historical tourism product attributes at Tanjung Medan Temple.

Alternative Legal Strategies and Ninik Mamak Authority: Dual Administration of Malay Marriage in Koto Kampar Hulu, Riau

Alternative Legal Strategies and Ninik Mamak Authority: Dual Administration of Malay Marriage in Koto Kampar Hulu, Riau

STRATEGI KEBERLANJUTAN KERIFAN LOKAL DALAM PENGELOLAAN LINGKUNGAN DI DESA RANTAU BARU KECAMATAN PANGKALAN KERINCI KABUPATEN PELALAWAN PROVINSI RIAU

One of area which still maintain its local wisdom is Rantau Baru Village, Pangkalan Kerinci District. However there is still one problem here. One of the problems is the public and the private sector still violate the rules that have been set. The purpose of this research is to analyze and describe the practice of local wisdom, find out the factors that influence the strategy of maintaining local wisdom also to analyze and describe the strategy of local wisdom. The approach used in this study is a qualitative approach. To analyze the Strategy for Maintaining the Local Wisdom of the New Rantau Village, the writer uses a SWOT analysis. The results of the research that the author found in the field are as follows: The forms of local wisdom that exist in the Rantau Baru village are the tradition of auctioning river banks and guarding sialang trees. Factors affecting the fading of the value of local wisdom are due to the low compliance of the community with the regulations made by the ninik mamak and the village government. The right strategy to maintain the local wisdom of Rantau villages is a diversification strategy. The focus of the strategy applied is the S-T strategy (a strategy that uses strength to overcome threats). a) Providing a public space for information forums regarding the importance of protecting the nature of Rantau Baru Village. b) Conduct routine counseling related to rivulet rents so that non-tenants are not exploited. c) Conduct socialization and special training for the development of tourism villages in new overseas villages

Basiacoung Traditions in Procession Marriage Traditions of the Kuok Kampar Community: Ecotourism

This research aims to describe the implementation process, meaning, and function of Basiacoung in the traditional Kuok Kampar wedding party procession. This type of research is qualitative research. Data collection techniques in this research were triangulation, interviews, observation, documentation, and literature study, while data analysis was inductive. Based on data analysis, it can be concluded that the structure, semiotic meaning, function, and values of Basiacoung in the marriage procession of the Kampar community can be identified as several important aspects. The traditional marriage procession of the Kampar community consists of the first several stages of maantau tando, Maantau tando is the initial stage of the intention to carry out the marriage contract, where the man visits the prospective bride's house. Second, pick up the groom, who is sent by the ninik mamak (the groom). Picking up the groom will be sent by the groom's ninik mamak involving clever experts from the bride's tribe, Anak mamak (bako party) of the bride or bako who is the nephew of the bride's father and Simondo people, Third Ulu bajawek, Implementation of ulu bajawek Usually it will be accompanied by a pat, where the pat is a symbol of the greatness of the ninik mamak which symbolizes that it is the handover of the groom who has been picked up by the bride at the previous time.

Understanding the Concept of Merantau, Tau Jo Nan Ampek and Ninik Mamak in Minangkabau Culture in West Sumatra, Indonesia

This article examines Minangkabau culture in West Sumatra, Indonesia. In this province, the people still maintain a culture, namely the cultural heritage of their ancestors, even though they no longer live in their hometown. Scholars say that the Minang people have carried out the concept of rantau to make a living outside their hometown and have implemented a family system managed by the parents of the wife's family. In this case, this article will look at the foundations of the Minang people's cultural knowledge and the strategies that Minang families carry out to maintain their customs in the contemporary era. By conducting an ethnographic study, we found a portrait of Adat of Minangkabau embedded with religious and ethnic foundations, which can be seen from the many concepts and their applications in society, not only in the private sphere but also in the public sphere. It is hoped that this study will fill the gap in understanding one of the ethnic groups in the archipelago in anthropological studies in Southeast Asia, which is still vital in maintaining its culture, even though they have difficulties protecting it.

Role of Ninik Mamak in the Prevention and Control of HIV/AIDS in Minangkabau

Background: West Sumatra is ranked 19th regarding the highest number of HIV cases with 541 HIV cases and 258 AIDS cases. Meanwhile in the city of Padang the HIV incidence rate in 2019 was 287 cases. Objective: Is there a relationship between the role of Ninik Mamak and HIV/AIDS risk behavior? Results: As many as 59.61% of respondents behaved at risk of HIV/AIDS and as many as 51.92% of respondents stated that Ninik Mamak played a role in controlling HIV/AIDS. There is a relationship between the role of Ninik Mamak and HIV/AIDS risk behavior (P-value = 0.002). Conclusion: There is a relationship between the role of Ninik Mamak and HIV/AIDS risk behavior.

Study Of Living Al-Qur’an Analysis: Tale Jei Tradition For Hajj Jama'ah In Koto Petai Kerinci Indonesia

The study of the living Al-Qur’an tradition of Tale Jei in Koto Petai village uses qualitative-descriptive research methods by describing the facts of the reality of the data that is there for the data collection method, namely by interview and documentation methods to analyze the data obtained from various sources and then describe the results of the analysis. Tale Jei in Kerinci is a legacy of the cultural traditions of ninik mamak or previous scholars, especially in the village of Koto Petai, routinely holding this traditional event before releasing the pilgrims, which in the process contains all about the events of Hajj starting from the pillars of Hajj, Hajj obligations, Hajj requirements, Hajj prohibitions made and sung in the form of songs (Tale). With the help of the living Al-Qur’an, the author will analyze Karl Mannheim's Sociology of Knowledge theory, which focuses on three main points: objective, expressive, and documentary. From the results of the analysis, the author found the verses contained in this tradition by using the Living Al-Qur’an Study of the Tale Jei tradition in Koto Petai village, including 1) Surah al-Mujādalah (58: 11), 2) Surah Āli Imrān (3:97), 3) Surah al-Nahl (16:97), 4) Surah Fāṭir (35:29), and then reveal the spirit of the implementation of the tradition.

Kenduri Sko Tradition In The Community Adat Depati Rencong Telang Pulau Sangkar Kerinci Regency

This study aims to investigate how the indigenous people of Depati Rencong Telang Pulau Sangkar at Kerinci Regency conduct the Kenduri Sko Tradition. The Kenduri Sko tradition is a traditional ceremony that was carried out 1 (one) time in 1-5 years in the indigenous people of Rencong Telang Pulau Sangkar. The Kenduri Sko ceremony is used for the Depati Ninik Mamak coronation ceremony, the purification of heirloom objects, and the kenduri after harvest (kenduri Tuai). This study is qualitative research and was conducted in Pulau Sangkar Village Batang Merangin Subdistrict Kerinci Regency, using the interview method. For some respondents, data gathering methods include observation, interviewing, and documentation. The following are the study's hypotheses: (1) the practice of applying the Kenduri Sko tradition is customary; (2) the implementation process of kenduri sko. 3) the Kenduri Sko Tradition contains sacred values. The results of this study describe how the Kenduri Sko Tradition is implemented, specifically a traditional ceremony for the inaguration or coronation of the Depati Ninik Mamak and Hulubalang. This is followed by complementary events such as cooking together, eating together, single orgen, singing, and dancing. Finally, at the culminating event, the last night closed with a performance of Tauh Ritual Dance. An ancestral dance known as the Tauh Ritual Dance is still practiced and performed at the Kenduri Sko ceremony until this day. And the author also describes the values contained in the Kenduri Sko Tradition in the indigenous people of Depati Rencong Telang Pulau Sangkar.

Interpretation of the Ornaments of the Masjid Agung Pondok Tinggi, Sungai Penuh using Charles Sanders Pierce's Semiotic Approach

The Masjid Agung Pondok Tinggi is one of the oldest mosques in Jambi Province. The mosque was built on June 1, 1874 and completed at the turn of the 20th century. The mosque not only has I nteresting architecture but is also covered by various unique ornaments that are not only as decorations but also have symbolic meaning behind its creation. This study aims to analyze the symbolic meaning of the Masjid Agung High Cottage Ornaments using the abbreviation Charles Sanders Pierce Semiotics. The results showed that the ornamental meaning of the Masjid Agung Pondok Tinggi is a symbol of the traditional order and system in Kerinci. One of them is the takah tigo motif which is a customary system in Kerinci known as sko ngah takah tigo (three levels), consisting of Sko Depati, Sko Ninik Mamak and Sko Anak Laki. This system is a norm about the implementation of the king's customary order (depati) in maintaining and managing government in the Kerinci region.

PEREMPUAN DALAM SISTEM PEMBERIAN GELAR ADAT MASYARAKAT KERINCI DI DESA PENDUNG TALANG GENTING

The purpose of the study was to study and analyze the customary title-giving system of the Pendung Talang Genting village community, the tasks of indigenous leaders given to men instead of women, and community perceptions of it. This research is a descriptive qualitative research, describing and telling about the events in the tradition of awarding traditional titles and the position of women in it, data collected through interviews, newspapers, articles, documents, and others that took place in Pendung Talang Genting village, Kerinci. Traditional titles are given to people who have been selected and given traditional titles in the village. This title is also given to people who have ability and integrity, dare to uphold justice, are valiant, and symbols identified with men, and not women according to the village community. The perception of the community from the descendants of Ninik Mamak and the village community about the granting of traditional titles in the village as a whole responded positively, the community collectively accepted the granting of traditional titles and there was no rejection because it was attached to the traditions and culture of the community

PEREMPUAN DALAM SISTEM PEMBERIAN GELAR ADAT MASYARAKAT KERINCI DI DESA PENDUNG TALANG GENTING

The purpose of the study was to study and analyze the customary title-giving system of the Pendung Talang Genting village community, the tasks of indigenous leaders given to men instead of women, and community perceptions of it. This research is a descriptive qualitative research, describing and telling about the events in the tradition of awarding traditional titles and the position of women in it, data collected through interviews, newspapers, articles, documents, and others that took place in Pendung Talang Genting village, Kerinci. Traditional titles are given to people who have been selected and given traditional titles in the village. This title is also given to people who have ability and integrity, dare to uphold justice, are valiant, and symbols identified with men, and not women according to the village community. The perception of the community from the descendants of Ninik Mamak and the village community about the granting of traditional titles in the village as a whole responded positively, the community collectively accepted the granting of traditional titles and there was no rejection because it was attached to the traditions and culture of the community

Tradisi Maisi Sasuduik dalam Perkawinan Masyarakat Minangkabau:

This study aims to analyze the sasuduik tradition in the minangkabau indigenous people, the influence of women’s social strata on the amount of “uang sasuduik”, the relationship between religion and custom, and its relevance to the marriage law. The maisi sasuduik tradition is the giving of a sum of money or goods that must be fulfilled by the man when he is about to marry a women based on an agreement made by the female ninik mamak and the male ninik mamak. This tradition only applies in Luhak Nan Limo Puluah which covers the entire Lima Puluh Kota and Payakumbuh City. This tradition is also called Adat Salingka Nagari because it only applies to one particular area and is not obligatory for other areas. This study departs from the theoretical framework of al-‘adah muhakkamah. Because, the maisi sasuduik tradition can be used as a behavioral attitude or habit in society. The research method used is qualitative research ehich uses more subjective qualitative with a legal anthropological approach that ficuses on studying the legal system in terms of human norms and culture. The main source for explaining this research is by conducting interviews with traditional leaders (datuak), cadiak pandai and indigenous people who understand the maisi sasuduik tradition in Nagari Andiang, Suliki District, Lima Puluh Kota District. Costoms and religion in Minangkabau Society cannot be separated as is the philosophy of life in Minangkabau: “Adaik basandi syarak, syarak basandi Kitabullah.”even though the maisi sasuduik tradition does not have written rules, the community still adheres to it because of the awareness of the law that exists in every individual in the community itself. Keywords: Maisi Sasuduik Tradition, Custom, Islamic Law, Minangkabau

Mobilisasi Oleh Elit Tradisional Pada Pemilihan Kepala Daerah Tahun 2018 Di Kabupaten Kerinci

Elections are held periodically, namely once every five years, with the aim of a constitutional change of power as regulated in the 1945 Constitution (UUD 1945). General elections are held in the form of presidential elections, regional head elections and legislative elections. At this time political parties are no longer the only force in political contestation. Elections that take place at the local election level still often encounter interference from elites, especially traditional elites, such as the regional elections that occurred in Kerinci Regency, where one of the elite's roles is as a force in mobilizing the masses. Many candidates use traditional culture to get more supporters in the election. Through its mass power, it can be used as an effective political machine in political contestation. This confirms that political mobilization is the key to winning election contestations. In analyzing mass mobilization by traditional elites, researchers use mobilization theory according to Stefano Bartolini and elite theory from Pareto and Mosca because mobilization in politics is a series of processes carried out by traditional elites in recruiting participants to obtain special support in an election. This research uses a qualitative approach with an instrumental case study method. The research results show that mass mobilization was commanded by traditional elites, such as the Depati and Ninik Mamak of Kerinci Regency, who directed and ordered the community and their nephews to choose certain agreed candidate pairs. The order was issued by Depati Ninik Mamak in a joint meeting to decide on support for candidate pair Adirozal-Ami Taher, so that the results of the meeting resulted in a joint agreement to win the pair Adirozal-Ami Taher.

PRAKTIK PERTUKARAN UANG JEMPUTAN DALAM PERKAWINAN ORANG PARIAMAN DI KECAMATAN MEDAN AREA KOTA MEDAN

The focus of the problem in this study is how is the practice of exchanging pick- up money in pariaman marriages in the city of Medan and the social status of men whose nominal amount is determined based on the agreement of the two parties who consider each other until both parties agree on the nominal to be given to the man -man. This tradition can be changed or changed by deliberation. With the development of the times, this tradition is no longer as strict as it used to be, which requires the woman to give a sum of money to the man's family in accordance with the degree or social status in terms of education, work and income owned by the man. The method used in this research is descriptive qualitative research method. Data collection techniques were carried out using in- depth interviews, observation, and documentation. Data collection techniques were carried out by surveying directly to the research location in the village of Tegal Sari 1 and also from several sources of literature studies. Data were analyzed using social exchange theory according to Levi-Strauss. The results showed that the practice of pick-up money in Tegal Sari 1 Village, Medan Area District, Medan City, did not always follow customary rules but was adjusted to the needs and consensus of the family who carried out the exchange process. For example, in Pariaman, there is cello money for ninik mamak, but in the city of Medan, there is none because this depends on the agreement of both parties so as not to burden the women. Some people think that pick-up money is something that is important in relation to preserving customs, but there are also those who refuse to give pick-up money because it is considered unethical. Then, it seems that the provision of pick-up money in the context of the Minang Pariaman overseas in Medan city is largely determined by the social status of men, the higher the social status the man has, the greater the nominal pick-up money. Giving this pick-up money does not include the dowry, but this is the cost incurred by the woman to bring a man to enter the woman's family.

PELAKSANAAN SANKSI ADAT BAGI PELAKU ZINA DI NAGARI SURIAN KECAMATAN PANTAI CERMIN KABUPATEN SOLOK

The main problem in this thesis is the Implementation of Traditional Sanctions for Adultery in Nagari Surian, Pantai Cermin District, Solok Regency and the aim is to find out and explain the Customary Sanctions for Adultery Actors in Nagari Surian, Pantai Cermin District, Solok Regency and to find out and analyze Islamic Law on customary sanctions for adultery. This type of research is Field Research field research. Data sources come from primary data sources, namely, Niniak Mamak, KUA, Youth Leader, Angku Kali, the community in Nagari Surian, Pantai Cermin District, Solok Regency. Secondary data sources are information and research location data. The data analysis technique used here is a qualitative descriptive analysis technique. As well as the data guarantor technique that is carried out is source triangulation. The result of the research is that the customary sanctions for adultery in Nagari Surian, Pantai Cermin sub-district, Solok regency, when someone commits adultery is caught by the community, the adulteress is brought to the Adat Nagari Density for trial, and is married off at the Nagari Adat Density, the adulteress is subject to a fine of one hundred sacks of cement and also a fine of one goat, this was agreed upon by Ninik Mamak and the surrounding community. After that, they brought the adulteress to the KUA office, officially married her and gave her a funeral. If you are fined or sanctioned in the form of being expelled from the village, you may return from the village again just to see your parents, you cannot stay from the village