Patrilineal System Research Articles

Genealogical Acculturation of Bali and Sasak Cultures in Lombok Island

Harmonious life relations between Balinese and Sasaknese society in Lombok had been intertwined properly since the era of Karangasem Kingdom. Numerous historical heritages of both ethnics are founded in various places and still exist nowadays. Those ethnics concerned on the effort to build up a great civilization rather than making culture boundaries in the cultural diversity. The qualitative anthropologist approach was used in order to identify the elements of genealogical acculturation of Balinese and Sasaknese in Lombok. The data were reduced step-by-step and analyzed descriptively. The data were collected by employing participative observation technique, deep-structured interview, and documentary files. The results suggest that the genealogical acculturation of Balinese and Sasaknese were found out on the following elements: (1) mutually absorbed language, (2) conversance system by adopting the farming technique mutually, (3) social organization, both adopted patrilineal system, (4) living equipment system and technology, a harmonious and supporting linking between system of living equipment and technology, (5) livelihood system by adopting harmonious irrigation system, (6) religion system, there was an intensive acculturation from those ethnics to bear a new understanding of Sasaknese and some are adopted by Balinese, and (7) arts, the unification of both ethnics emerged novel arts.

Hak Waris Laki-Laki Perkawinan Nyeburin dalam Hukum Adat Bali di Desa Adat Sawan Kabupaten Gianyar

The kinship system that adheres to the Patrilineal system or better known to adhere to the male lineage system or in Balinese terms is commonly known as following the purus. Purusa will later become an heir and will inherit all the rights and obligations of his parents towards God. A Nyeburin marriage is the opposite if the wife has the status and position as purusa and the man has the status and position as pradana. This study aims to analyze the model of inheritance for boys who marry in Sawan Village, Gianyar Regency and explain the ownership rights to inheritance given by men in nyeburin marriages in Sawan Traditional Village, Gianyar Regency. The method used was empirical legal research, with a statutory and conceptual approach. Sources of data used were primary and secondary legal data. The results showed that the model of giving inheritance for boys who married in Sawan Village, Gianyar Regency was given a kind of gift in the form of dry land which was given to men who were willing to be son-in-law and to marry in order to give the property when the man -the man who agrees and agrees to do the marriage intercourse, then the land becomes the man's full right.

Патрилинейная система родства старшего поколения в русском и киргизском языках

Introduction. The article deals with the patrilineal system of the Kyrgyz and Russian languages. The results, studies of the terms of kinship of the patrilineal system of the Kyrgyz and Russian languages are presented. It is revealed that the kinship system of the Kyrgyz language belongs to the general Türkic vocabulary fund, and the system of kinship of the Russian language to the general Slavic vocabulary fund, and also considers the characteristic features of these lexical fields. Research methods: Synchronous-comparative, namely typological. The object of this article is a plan of the content of the lexical-semantic field of kinship in the Kyrgyz and Russian languages. Research results. The terms of kinship were considered, such as: «ata», «choӊ ata», «baba», «cuba», «zhoto» and others. The terms are conventionally named: «Patronyms of the older generation» (PSP) and we will try to determine the specifics within this functional field, based on lexicographic sources. The article will consider and identify the semantic features of the patrilineal system or patronyms of the older generation (PSP), the purpose of which is, firstly, a general characteristic that exists in the field of kinship terminology, and, secondly, the definition of the specifics of the language within this lexico-semantic group. Conclusions. The patrilineal kinship system assumes the primacy of the male generation for both Kyrgyz and Russian ethnolinguistics, but in the Kyrgyz language it has a deeper and more stable character.

Under State Protection Aeschylus’ the Suppliants and the Shift from Clan to State

Aeschylos’ tragedy The Suppliantsis in this article related to an opposition between clan and state—and more specifically with the development in ancient Greece from barbarism to civilization, from a lawless, uncultivated and disorganised world, to a clan-based social order and from there to a state-based organisation, which in many ways would set the pattern for the development in Europe for centuries to come.In the play, fifty sisters are fleeing from Egypt to Argos, persecuted by their fifty male cousins. The women seek protection and therefore refer to their shared origins with the population of Argos.The fact that Danaus has fifty daughters but no son, implies that if the daughters marry their cousins the legacy will stay within the clan. What the daughters’ uncle Aegyptus and his sons demand is that Danaus and his daughters should act in accordance with the regulatory framework of the clan system. This stipulates that in cases where fathers in patrilineal systems only have daughters, these daughters must marry endogamically (that is inwards) instead of exogamic ally (outwardly, and in the corresponding way for sons in matrilineal systems).The article shows how Argos, governed by King Pelasgus, is depicted in the play in contrast to the claustrophobic catatonia of incestuous relations, the latter illustrated by an imagery that stems from archaic Greek mythology. The claustrophobic feeling that links the family and kin in The Suppliants, through events such as incestuous marriages and family-related cannibalism, gives a picture of the individual’s room for manoeuvre being strictly regulated—in fact almost non-existent—in the extended family. It is such a claustrophobic world that the women in The Suppliants (like Orestes in Oresteia) are fleeing from.Instead they seek out a city state based on fundamentally different ideas than the family, kinship and clan-related organisation principles of the Egyptians. The Greek city state thereby appears to aim to liberate the archaic human from a claustrophobic captivity.

Kedudukan Dan Hak Mewaris Anak Dari Anak Angkat Seorang Pradana Dalam Hukum Waris Adat Bali

The people in Bali adhere to the patrilineal kinship system by drawing the lineage of men, hence the son or adopted son, maupu daughter or daughter who changed his status as sentana rajeg as purusa entitled to the inheritance of the heir. It is only in society that the issue of heirs arises regarding the return of a married daughter and re-entry into her original family, whereas in her original family there is a legitimate heir from the heir. The research method in this journal, using normative research specifications, is to provide the most thorough source of human beings, circumstances or other symptoms. The approach used is normative, which is a method that focuses on research into secondary data in the form of primier legal materials, secondary legal materials and tertiary legal materials. The collection of sources of legal materials used in this journal is the study of literature documents and legal journals. Based on the research conducted, that the son of an adopted child of a pradana who enters and lives in his family without going through balinese traditional ceremonies is associated with the customary inheritance law of a position not as an heir from the heir so that it has no right to inherit the inheritance of the heir. Therefore, a prefunder and his offspring will have the same obligation as the heir, while his right is only granted on the basis of volunteering by the rightful heir of the heir.

Adat Rantau as a Solution for Multi-Ethnic Marriage in Pasaman, West Sumatera

Inter-ethnic marriages involving the Minangkabau and Mandailing people in the rantau region of Pasaman is increasingly unavoidable, even though people of the respective ethnicities keep preserving their customs. The issue about inter-ethnic marriage tradition in facilitating these two different regions between Minang and Mandailing in the rantau region is an interesting academic analysis. A comparison between it’s solutions with fiqh as well as the Compilation of Islamic Law (Kompilasi Hukum Islam) is also another issue that deserves a discussion. Therefore, the investigation of these issues applies a descriptive-qualitative research compiled through interviews with local figures and bundo kanduang and some sort of secondary sources. This article shows that adat rantau is a new alternative appeared as the solution raised from inter-ethnic marriages, especially between Minangkabau and Mandailing people. This emerging solution also opens up a pathway for the growth of bilateral or parental systems. This adat rantau is different from other regions in which inter-ethnic marriages occur, considering that some maintain the patrilineal system that resonates to fiqh and the Compilation of Islamic Law.

Adat Rantau as a Solution for Multi-Ethnic Marriage in Pasaman, West Sumatera

Inter-ethnic marriages involving the Minangkabau and Mandailing people in the rantau region of Pasaman is increasingly unavoidable, even though people of the respective ethnicities keep preserving their customs. The issue about inter-ethnic marriage tradition in facilitating these two different regions between Minang and Mandailing in the rantau region is an interesting academic analysis. A comparison between it’s solutions with fiqh as well as the Compilation of Islamic Law (Kompilasi Hukum Islam) is also another issue that deserves a discussion. Therefore, the investigation of these issues applies a descriptive-qualitative research compiled through interviews with local figures and bundo kanduang and some sort of secondary sources. This article shows that adat rantau is a new alternative appeared as the solution raised from inter-ethnic marriages, especially between Minangkabau and Mandailing people. This emerging solution also opens up a pathway for the growth of bilateral or parental systems. This adat rantau is different from other regions in which inter-ethnic marriages occur, considering that some maintain the patrilineal system that resonates to fiqh and the Compilation of Islamic Law.

Personal Name and Lineage: Patronym of Arab Descent in Indonesia

Research on patronym recently focuses only on the names of European and Russian communities. The patronyms that appear are limited to the names of the boys who use his father’s name. Arab descent in Indonesia has a more complex patronymic tradition used for male and female, featuring not only the father’s name but also the grandfather’s name as a patron. To fill the gap, this study aimed to explore the forms and patterns of patronyms in the personal names of Arab descent, especially viewed from gender differences by utilizing the onomastic framework. The dataset was taken from the Pasar Kliwon Subdistrict population data which was retrieved from the Population and Civil Registration Agency of Surakarta City. The biological father’s name is juxtaposed to find out and validate the existence of a patronym in the child’s name. The results showed that of 4,756 Arab descent names, 1,114 people (637 males and 477 females) were found who have personal names containing the names of fathers. Only 150 people (92 males and 58 females) have the name of grandfathers in their names. The names of the father and/or grandfather are generally present after the first name and before the surname. Besides being used to claim community membership, patronyms are also intended to show the lineage and the expression of emotional ties between family members. Patronym among Arab descent in Indonesia presents evidence of how the naming system influences robust patrilineal systems and endogamous marriages.

Analisis Estetika pada Karya Seni Patung Dolorosa Sinaga

<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>The work of art is a visual form that always communicates and even expresses the ideas and experiences that the birth of his sisenimannya. The artwork that is present is a representation of the phenomena that exist in the environment that has a certain meaning and meaning to dissected and analyzed. In addition, artwork is a visual form that always communicates and even expresses ideas and experiences that are born by the sisenimannya. The artwork that is present is a representation of the phenomena that exist in the environment that has a certain meaning and meaning to dissected and analyzed. Analyzing a work of art seems unfair if we do not specify the cultural context of the time in which the work of art was born. Dolorosa Sinaga is a woman born in the tribe of Batak. Batak itself has Patrilineal kinship system. in the Patrilineal community structure based on the father lineage (male), the descendant of the father (male) is considered to have a higher position and his rights will also get more. This brief explanation of the artist's background has become a reference to be developed in interpreting the work analyzed later. Meanings and messages to be conveyed visible from the figure of a mother who was carrying her child. Mothers are women who do not get the highest place among the Batak tribe, so the inheritance belongs entirely to men. The suffering of women is illustrated by the expression of a mother on this work that suffers with an open mouth. Open mouth is part of the complexity of this work because it has the meaning and meaning of a mother who wants to ask for help when a mother is left by the men. </span></p><p><span>Keywords: </span><span>Visual, Ptrilineal, Expression, Figure, Complexity, </span></p></div></div></div>

IMPLEMENTASI HUKUM WARIS PADA MASYARAKAT ADAT MANDAILING PERANTAUAN (STUDI PADA PARDOMUAN MUSLIM SUMATERA UTARA KOTA PALANGKA RAYA)

The implementation of customary inheritance law in Indonesia is very dependent on the defeat applied in indigenous peoples and determines one's position in adat. The Mandailing indigenous community with a patrilineal kinship system applies a system of inheritance only to boys and is only a gift for women or inheritance if a will is available beforehand. The study uses empirical judicial and analytical descriptive methods with observational research methods and interviews with the Chairperson of North Sumatra Muslim Pardomuan (PMSU) and also the main respondents to reach general conclusions. Responding to the Mandailing community per supervision of Palangka Raya City which is incorporated in the Palangkaraya City PMSU applies Islamic inheritance law so that the patrilineal system does not apply to Mandailing indigenous people per supervision and assets are not given only to boys, but daughters of Islamic inheritance, although including the fact that one respondent's family gave up the inheritance to be managed by the sons of seven siblings and used it for the benefit of all, and the delegation began with the distribution of inheritance by Islamic law. Finally, the implementation of customary inheritance law in Mandailing customary tribe per monitoring is still based on Islamic inheritance law. The influence of Islam inherent in the Mandailing indigenous people per the main factor determining their decision in taking Islamic rules in their inheritance system. Keyword : Inheritance Law and Mandailing Customary

Indonesian Jurisprudence: Islamic Law Transformation In Law System Of Indonesia

INDONESIAN JURISPRUDENCE: ISLAMIC LAW TRANSFORMATION IN LAW SYSTEM OF INDONESIA.: This study discusses about the idea of Islamic law renewal in Indonesia, as well as the figures, and it makes the term of Indonesian Jurisprudence and its formalization into the law system of Indonesia. The purpose of this study is to find the answer of these following points: Firstly, the interpretation or definition of Indonesian Jurisprudence concept; secondly, the figures who proposed Indonesian Jurisprudence and the result of their thoughts; and the third, the formalization of Jurisprudence concept with Indonesian nuance in the law system Indonesia. This study was a library research with a content analysis method. The results of this study are: (1) Indonesian Jurisprudence could be interpreted as a Jurisprudence concept that is more Indonesian local-based; (2) Hasbi As-Shiddiqi and Hazairin are two figures who proposed Indonesian Jurisprudence model, apart from other intellectuals. Hasbi is one of modernists who offered his ideas comprehensively, started from his “Indonesian Jurisprudence” concept until the law renewal including its principle and method. Meanwhile Hazairin offered the development of a new heritage system which interpreted and elaborated based on Al-Qur’an scriptural perception and Sunnah which is not a patrilineal system but bilateral (family model); and (3) formalization of Indonesian Jurisprudence concept produces some ordinance regulation products which are important formally and materially, such as Ordinance of Islamic Marriage Law, and also other rules under the Ordinance, such as Government Law, President Instruction, and Supreme Court Law, as well as Islamic Law Compilation and Sharia Economic Law Compilation

The Relevance of Islamic and Customary Law on Concerning of Domestic Violence in Bali's Case Study

This study aims to determine the relevance of Islamic and customary law in Bali with acts of domestic violence, which are related to Law No. 23/2004. This research is a qualitative study with a normative juridical approach, through literature studies and exploration methods from secondary data. The objects examined in this study are Balinese Customary Law, Islamic Law, and Law No. 23/2004 concerning the Elimination of Domestic Violence. The case object in this study originated from several cases of domestic violence in Bali. The results of the study showed that domestic violence increased every year, where the majority of victims were women. Several factors cause cases to occur, where the Balinese tradition with the patrilineal system is an important factor that creates a gap between men and women. Referring to Islamic and customary law in Bali does not explicitly explain the rules and sanctions related to internal violence. However, this local regulation still does not justify the existence of acts of violence in the household by applicable law.

Ethnic fragmentation and degree of urbanization strongly affect the discrimination power of Y-STR haplotypes in central Sahel

Y chromosome short tandem repeats (Y-STRs) are commonly used to identify male lineages for investigative and judicial purposes and could represent the only source of male-specific genetic information from unbalanced female-male mixtures. The Yfiler Plus multiplex, which includes twenty conventional and seven rapidly-mutating Y-STRs, represents the most discriminating patrilineal system commercially available to date. Over the past five years, this multiplex has been used to analyze several Eurasian populations, with a reported discrimination capacity (DC) approaching or corresponding to the highest possible value. However, despite the inclusion of rapidly mutating Y-STRs, extensive haplotype sharing was still reported for some African populations due to a number of different factors affecting the effective population size.In the present study, we analyzed 27 Y-STRs included in the Yfiler Plus multiplex and 82 Y-SNPs in central Sahel (northern Cameroon and western Chad), an African region characterized by a strong ethnic fragmentation and linguistic diversity. We evaluated the effects of population sub-structuring on genetic diversity by stratifying a sample composed of 431 males according to their ethnicity (44 different ethnic groups) and urbanization degree (four villages and four towns).Overall, we observed a low discrimination capacity (DC = 0.90), with 71 subjects (16.5 %) sharing 27 Y-STR haplotypes. Haplotype sharing was essentially limited to subjects with the same binary haplogroup, coming from the same location and belonging to the same ethnic group. Haplotype sharing was much higher in rural areas (average DC = 0.83) than urban settlements (average DC = 0.96) with a significant correlation between DC and census size (r = 0.89; p = 0.003). Notably, we found that genetic differentiation between villages from the same country (ΦST = 0.14) largely exceeded that found among countries (ΦST = 0.02). These findings have important implications for the choice of the appropriate reference population database to evaluate the statistical relevance of forensic Y-haplotype matches.

Perbedaan Pandangan Dalam Pengembangan Ahli Waris Menurut Sunni, Syi’ah Dan Hazairin

Specifically for Islamic inheritance law in Indonesia, there are several differences among the fuqaha 'which are broadly divided into three groups, namely: first, commonly referred to as Sunni schools which tend to be Patrilineal and secondly Shi'ite schools which tend to be Matrilineic and Hazairin teachings which are tend to be Parental / Bilateral. In the further development of Islamic inheritance law, the Compilation of Islamic Law (KHI) was born, which is an ijma 'sharih in the form of workshops of Ulama and Muslim Scholars throughout Indonesia on 2-5 February 1988, before the issuance of Presidential Instruction No. 1 of 1991 and the Decree of the Minister of Religion No. 154 of 1991, after the existence of the Religious Courts was recognized by the presence of Law No.7 of 1989 concerning Religious Courts.
 Ijtihad in inheritance law has been practiced since ancient times by Muslims, then what stands out is the Sunni group with the Shiite group. Then in Indonesia Ijtihad this inheritance law was carried out by Hazairin.
 The main difference between them is the understanding of the position of women in the inheritance legal system. This is because the basic analysis of the development of inheritance law set out in the Koran is different. According to the Sunnis based on the patrilineal system which became a pre-Islamic Arabic culture, while the Shi'a besides that there is a principle based on the interests of women, so that the position of men and women are equal. Whereas Hazairin on the basis of a bilateral or parental system based on the principle of the position of men and women are the same, so that the views of Shi'a and Hazairin are not much different.

Political Identity and Citizenship Participation (Representatives) in Politics by Minangkabau Women in Post-2019 Election

This research aimed to describe the identity politics and citizenship of Minangkabau women, towards the political participation (representation) of Minangkabau women in the post-2019 election. Minangkabau women have 2 identities, in adat (matrilineal system) women have rights that are equal to men in decision making, while in religion (patrilineal system), women are not one of the main elements in decision making. In citizenship, community still applies a patriarchal culture that is rooted and dominates. These two identities have a major influence on the political representation of Minangkabau women, where identity politics and citizenship are attempts to understand the relationship of these two concepts to the involvement of Minangkabau women in political representation in each election. The research used aqualitative method with individual analysis. This research was conducted in West Sumatra Province. These two factors influence the political representation of Minangkabau women in West Sumatra. The temporary conclusion showed that the low political representation of Minangkabau women in legislative institutions is not because of identity politics but because of patriarchal culture is still rooted and dominates in the community especially in West Sumatra.

The System of Land Ownership and Its Effect on Agricultural Production: The Case of Ghana

Most African continents have pressing issues on individual rights to property and natural resources, given the relatively poor economic conditions and the belief of personal ownership to a property right (Joireman, 2008). Ghana, like many African countries like Mozambique and Uganda, have laws to the right of property that is the traditional system of land rights. Most of the African countries depend on the large share of natural capital from the natural resources for the economic growth of the country. Some emerging economies can have sustained economic growth due to their reliance on natural resources such as oil and gas. This paper investigates property rights, land ownership, and land inheritance and their effect on agricultural production in Ghana. To undertake this research, a sample of 35 respondents were analysed using the SPSS software. The analysis was based on characteristics such as gender, age, and educational level of the respondents. The research results indicate that men inherit more than women, and family ownership is the most popular type of land inheritance in Ghana. Also, people with a lower level of education are likely to inherit the land and own land. Finally, the patrilineal system is the most popular system of inheritance in Ghana.

Pauseang-Gift Tradition for Daughter in Batak Toba Common Law

Batak Toba people are formed from kinship patrilineal systems which follow men side in lineage. Therefore, the position of men is more important than women. Traditional marriage of Batak Toba people is honest marriage where men relative has to pay certain amount of money or it usually called as bride-price to women relative. People of Batak Toba explained that honest marriage is a principal, beliefs and an attitude of magis religious (relationship between spiritual thing and their beliefs). The most important requirement for pauseang-field is honest marriage and giving bride-price (sinamot/tuhor). Bride-price must be fully paid by men relatives to women relatives. There is a consequences if men’s relative are not fully paid the money, men’s relative will have customary debt and must be done as traditional duty. Therefore, pauseang-field cannot be given to daughter and her husband. Tanah pauseang-field from parent (father) will be managed by her husband, because in Batak Toba, daughter could not own any inheritance.

The role of women in developing a friendly village for Health: Study of local wisdom marsirimpa in North Sumatera Province

This research aimed at studying the role of women in developing friendly village by describing the occupational sharing between women and men, identifying the socio-cultural handicap of women in conducting their roles and the potentially communicative role of women in developing the friendly village. The research method employed was a qualitative paradigm with interactive model in four interactive steps: data collection, data condensation, data display and conclusion drawing/verification. This anthropolinguistic approach focussed on the women's performance, indexicality, and participation at Tipang Village, one of the villages in Baktiraja District, Humbang Hasunduta Regency, North Sumatera Province, Lake Toba area. The analytic parameters are interconnection, evaluability, and sustainability. In developing Tipang to become a friendly village, the occupational sharing between women and men in marsirimpa "mutual cooperation" should be complementary, the participation of women is needed even the patrilineal system is regarded as socio-cultural handicap for women, and women possess potentials to communicate them to local community. Women play potential roles in developing friendly village based on local wisdom marsirimpa "mutual cooperation" at Tipang Village. The complementary occupational sharing between men and women should be maintained to develop the village. Friendly village will give impact to many health aspects.

Milk Kinship and the Maternal Body in Shi’a Islam

AbstractIn Islamic law, kinship is defined by consanguineal and affinal relationships. Birth and Islamic marriage are important events that define religious responsibilities of family members towards each other. Some responsibilities are connected to Mahramiyat, a framework of interpersonal relations that regulates marriages and interactions with the opposite sex. Besides consanguineal and affinal bonds, mahramiyat and kinship can also be established through breastfeeding. The relationship formed through breastfeeding is called milk mahramiyat/kinship. It is spoken of in the Quran and hadith and has been extensively discussed in Islamic Feqh. This study investigates Shi’i guidelines on milk kinship. My interest is in the exploration of existing gendered rulings on the conditions of milk mahramiyat/kinship in Shi’i jurisprudence. The analysis aims to bring forth discussions on the significance of breast milk and the maternal body, and to investigate how milk kinship is framed within the patrilineal system of kinship in Shi’a Islam. The findings discuss rulings on the role of milk-mother and -father in the way kinship takes effect. While patrilineal kinship is often defined based on a paternal ‘milk line’, the study suggests that alternative readings and interpretations of the Quran and hadith are available that centralize the mother and the maternal body.

EKSISTENSI HUKUM WARIS ADAT PADA SISTEM KEKERABATAN PATRILINEAL DI KABUPATEN SIKKA PROVINSI NUSA TENGGARA TIMUR

The purpose of this research is to find out and explain the implementation of customary inheritance law and the process of inheritance dispute resolution based on the prevailing traditional inheritance law in Sikka Regency. This study used a qualitative approach to data collection using structured interviews, semi-structured, and observation. The sampling technique used in this study was snowball sampling. The data source used is primary data from interviews with 10 informants who are elders and administrators of village customary institutions in several villages in Sikka district. As for the results of the study, the situation describes the implementation of customary inheritance law in the patrilineal kinship system in Sikka Regency in that the distribution of land inheritance is given full power to the boys so that the distribution amount is different from the disabled children, while the dispute resolution process is based on negotiations after there is no resolution. deliberations to reconcile the disputing parties by the Village Traditional Institution and the Village Government.
 Keywords: Customary Inheritance Law, Patrilineal Kinship System, Sikka Regency.