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PADANG WEST SUMATRA
MY LOVING BIRTHCITY
Part
Introduction
Minangkabau
Created by
Dr Iwan Suwandy,MHA
Private Limited Edition In CD_ROM
Copyright@DR Iwa Suwandy 2011
batang arau padang litho from the history of sumatra 1810
PREFACE
.As the opening of the writings that I collated as a sign of my love for the born land , his wife and entire family, hoping to be nostalgic for the old and add insight for future generations so that the root dtaang origins can be traced.
Writing with illustrations image collections, postal history and other dedicated to my son Albert and Anton Jimmi, and the grandson of Sesa, Celin and Antoni, and also all my extended family and wife.
These literary works are still many shortcomings so that corrections and additional information and advice legendary from all my friends so I would expect.
Thank you kep there are many people who have helped me to complete this paper
West Sumatra called Sphere minang or Land Minangkabau was the birthplace and the land where the author was raised until the age of 45 years (1945-1989).
Various ups and downs have been experienced on Earth Minang by name Hotel-ever besides the residence of the last author of the years 1950-1989, the author was born in Padang Small Road, behind the Land Market Kongsi from 1945 until 1950.
During their stay in Padang authors have kept memoriable objects or memorabilia collection which is a love filling to homeland and is able to evoke memories of the realm Minang Beautiful, peaceful and full of such intimacy.
Information from The book also discusses information collection dzari choice and displayed in such a way that can satisfy the longing Minang people In Overseas wherever it is located on a remote village in the eyes of beloved pages, such as the song always sung the nomads as follows:
Rumah gadang nan sambilan ruang,Pusako bundo sajak dulunyo. Bilo den kanang hatinya ta ibo ta ibo Ta bayang-bayang diruang mato..
In the Indonesian language as follows:
A Big House with nine-room, Heritage from nowadays .If I remember my heart recalls sad. Memory shadows (village) in the eyelid
Indonesia version:
Sumatera barat yang disebut Ranah minang atau Tanah minangkabau adalah tempat kelahiran dan tanah dimana penulis dibesarkan sampai berumur 45 tahun( 1945-1989). Berbagai suka duka telah dialami di Bumo Minang sesuai nama Hotel yang pernah ada disamping rumah kediaman penulis terakhir dari tahun 1950-1989,penulis dilahirkan di Jalan Kali Kecil Padang ,dibelakang Pasar Tanah Kongsi dari tahun 1945 sampai 1950.
Selama berada di Padang penulis telah menyimpan benda-benda koleksi kenagan atau memorabilia yang merupakan laupan rasa cinta terhapa tanah kelahiran dan mampu membangkitkan ingatan kepada ranah Minang yang Indah, damai dan penuh keakraban tersebut.
Informasi dari Buku juga membahas informasi dzari koleksi pilihan dan ditampilkan sedemikian rupa agar dapat memuaskan kerinduan urang Atau Orang Miang Di Rantau dimanapun dia berada terhadap kampong halaman tercinta yang jauh dimata, seperti lagu yang selalu dinyanyikan para perantau sebagai berikut:
Rumah Gadang Nan Sambilan Ruang, Pusako Bundo Sajak dulu dulunyo. Bilo den kanang hati den ta ibo .Tabayang bayang di ruang mato.
Dalam bahasa Indonesia sebagai berikut:
Rumah Besar yang sembilan ruang,Pusaka Ibu sejak dulunya.Bila saya kenang hati saya sedih.terbayang-bayang (kampung) di pelupuk mata.
Sebagai pembukaan dari tulisan yang saya susun sebagai tanda cinta kepada tanah kelahi ran saya ,isteri dan seluruh keluarga, dengan harapan dapat dijadikan nostalgia bagi yang tua dan menambah wawasan bagi generasi yang akan datang sehingga akar asal usulnya dapat diketahui.Tulisan dengan ilustrasi koleksi gambar,postal history dan lainnya ini.
Pada kunjungan terakhir 5 Maret 2012 ke Sumatra Barat saya memperoleh tambahan informasi tentang mayor Tionghoa Li Say(Li Ma say) dan menemukan koin perak era The Holy Roman Empire dari German tahun 1541 dan beberapa temuan baru.
Karya tulisa ini masih banyak kekurangannya sehingga koreksi dan tambahan informasi serta saran dari seluruh teman-teman sangat saya harapkan.Terima kasih kep[ada berbagai pihak yang telah membantu saya untuk dapat menyelesaikan karya tulis ini.
Jakarta April 2012
Dr iwan suwandy,MHA
lareh soegei
poear
Karya tulis ini saya persembahkan kepada Isteri tercinta
Lily Widjaja,
Putra and Mantu
Albert Suwandy –Alice,
Anton jimmi suwandy-Grace look below
serta para cucu cesa,celin dan Antoni
INTRODUCTIONS ABOUT MINANGKABAU
a.ASAL NAMA
Asal Nama Mingkabau adalah Menang Kabau arti Menang adu Kerbau
a.NOMENCILTUR OF MINANGKABAU
Originally Mingkabau name is Win Win Kabau meaning winner of the buffalo fights
The race between the Minangkabau People buffalo fights with the Javanese, Javanese female buffalo buffalo, buffalo buffalo Minang children who were given a knife headlong, so it suckling and pierced belly buffalo and win.
This legend can be read in the book.
In the exploration google on the Internet I found an interesting FAQ about the Minangkabau, please read carefully
The race between the People Minang buffalo fights with the Javanese, Javanese female buffalo buffalo, buffalo buffalo Minang children who were given a knife headlong, so he feeding and pierced belly and buffalo won.
This legend can be read in a book.
Exploration on the Internet at a google I found an interesting FAQ about the Minangkabau, please read them carefully.
Baa How why the European urang Man record Old Books buku2 tuo2 nan, nan ka Ateh baumua more 450 years old , namo(name) Minangkabau ditulih MANICABO ko?
Issac book liek misalnyo (see like)Camelin ditabik’an (issued)year 1646 nan nan judulnyo sampanjang baruak rope(The caption very long like mongkey rope):
Beginning and voorthgangh, of the East India Vereenighde Nederlantsche Company: laid-using the voornaemnste Reysen, by the inhabitants scrambling of selver Provinces derwaerts gedaen: besides the beschrijvinghen of everything rich islands, harbors, hunting grounds, rivers, rheeden, pivot, depths and shallows: together with relievers allergies, manners, Aerdt, Police regeeringhge income of volckeren: even mead speceryen Haarder drooghen applies income Other merchandise meth Veele discourses Verrijckt: besides some koopere plates verciert: nut all curious dienstigh income, income of the other sea-sailing enthusiasts (Amsterdam: January Janzsz).
Apokoh-kato tribes Cabo ado hubungannyo tu jo (urang) KUBU now?
- A. Batanyo Dek BAKE ‘RANG NAN clever ……………. son became an ambo manjawek disiko doubt. But if nan manuruik pandapek ambo (not ‘nan rang clever), it hanyo karano problem BROKEN TONGUE urang Ulando manyabuik “Minangkabau” tu. Samo lo jo crew, manyabuik NEDERLAND tu, NETHERLANDS, or even BULANDO. Sometimes widened PIAMAN manyabuik Pariaman tu …….. (Nan paralu to get started).
But how hubuangannyo KUBU jo …….. antahlah tu tu
2. If nan had dapek carito ambo langsuang of urang Kubu Jambi (Nan dakek ado in the Land of Tumbuah Tebo. They do manyabuikan when Inyo came from Minang. But the arrival of Mrs. tu deck is self malarian sakik ati-ka mate kawannyo Urang adaik namuah patuah nan ka Ulando, manarimo Pulo ugamonyo urang vicar.
Iko aia in the kettle urang Sajo tu nan mounts the ambo(this only the water in the mouth only). really wrong, wrong urang tu nan. Pas bana urang nan tampek ambo tribe and settled down salamo Tigo batanyo duo tu night adolah tuft Interest
Original in Minang lamnguage
Baa kok dalam buku2 catatan urang Eropa nan tuo2, nan baumua 450 tahun ka ateh, namo Minangkabau ko ditulih MANICABO?
Liek misalnyo buku Issac Camelin nan ditabik’an tahun 1646 nan judulnyo sampanjang tali baruak
Apokoh suku kato -CABO tu ado hubungannyo jo (urang) KUBU kini?
- 1. Dek batanyo BAKE ‘RANG NAN PANDAI……………. manjadi ragu ambo nak manjawek disiko. Tapi kalau nan manuruik pandapek ambo (bukan ‘rang nan pandai), itu hanyo karano masalah PATAH LIDAH urang Ulando manyabuik “Minangkabau” tu. Samo lo jo awak, manyabuik NEDERLAND tu, BELANDA atau malah BULANDO. Kadang kadang manyabuik PARIAMAN tu manjadi PIAMAN…….. (nan paralu informasi lai sampai).
Tapi kok hubuangannyo jo KUBU…….. tu antahlah tu
- 2. Kalau nan ambo sempat dapek carito langsuang dari urang Kubu Jambi (Nan ado di dakek daerah Tanah Tumbuah Tebo. Mereka memang manyabuikan kalau inyo datang dari Minang. Tapi kedatangan nyo tu lah malarian diri dek sakik ati ka Kawan-kawannyo Urang adaik nan namuah patuah ka Ulando, manarimo pulo ugamonyo urang paderi.
Iko aia di cerek urang tu sajo nan ambo tunggangan. kok salah, urang tu nan salah. Pas bana suku urang nan tampek ambo batanyo dan tingga salamo tigo duo malam tu adolah Suku Jambak
tambo Alam minagkabau
Tambo Adat Minang Kabau
Adapun warisan yang diterima, berupa pesan orang tua-tua dahulunya:
Nan (yang)sebaris berpantang hilang, setapak berpantang lupa.
Kalau hilang nan(yang) sebaris, kepada guru coba tanyakan.
Kalau lupa yang setapak, carilah tunggul bekas tebangannya.
Adapun warisan yang diterima,
petuah oleh guru agama:
Mengaji dimulai dari alif.
Petuah dari mamak (paman):
Membilang dimulai dari aso/satu (asal-mula bilangan).
The inheritance is received, a message the old folks used to be:
Nan (a) a line of abstinence is lost, forgotten path of abstinence.
If missing nan (a) a line, try asking the teacher.
If you forget a step, look for former tebangannya stump.
The inheritance received,
admonished by the teacher of religion:
Chant starts alif.
Advice from the mamak (uncle):
Counted starting from aso / one (the origins of numbers).
Nan (a) the origin,
Allah.(God)
two,
earth.
three,
day
Nan one of four,
water praying
Lima,(Five)
the door of fortune.
six,
fetus in the mother’s womb.
seven,
human power.
eight,
rank of paradise.
nine,
rank of Muhammad.
tenth
Muhammad, God said we are there.
Kun, said God.
Fayakun, said Muhammad.
Nabikun,
said Gabriel.
Yes Ibrahi, said the earth and sky.
Kibrakun,
said Adam, so all the work
What happens nan.
Since the sickness with Qalam (pen) to the Throne with Kurisyi, all of heaven to hell, to the moon with the sun, sky and earth with all its contents terkadung in wahdaniah (container) of God.
Nan asal-mula,
Allah.
Dua,
bumi.
Tiga,
hari
Nan satu empat,
air sembahyang
Lima,
pintu rejeki.
Enam,
janin dalam kandungan ibunya.
Tujuh,
pangkat manusia.
Delapan,
pangkat surga.
Sembilan,
pangkat Muhammad.
Kesepuluh
Muhammad jadi, di situ berkata tuhan kita.
Kun, katanya Allah.
Fayakun, kata Muhammad.
Nabikun, kata Jibrail.
Ya Ibrahi, kata bumi dan langit.
Kibrakun, kata Adam, jadi segala pekerjaan
Apa nan terjadi.
Sejak dari Luah dengan Qalam(kalam) sampai ke Arasy dengan Kurisyi, semua surga dengan neraka, hingga bulan dengan matahari, langit serta bumi dengan semua isinya terkadung di dalam wahdaniah(wadahnya) Tuhan.
Are five cases
Which one of five case.
Trays of land, raw land, black soil, red soil with a white ground. (Note: People coming from the ground)
Digengam ground by Gabriel,
taken flight to the presence of God, terhantar on the table,
in it the seeds into the stem, where the cotton into yarn,
went up there the sky, hit the earth down there,
there’s little it was named, there are large given the title,
Adam took place there, he was the keeper of the world.
Because long-very long, as well as home-coming,
because of fog rolling collision, because the sea-empangnya estuary.
Finished the year turned into years, then the mother melahirkanlah human, Eve, as many as forty less one or 39 people.
So dikawinkanlah a person to a person
The youngest are not paired, then bernazarlah prophet when Adam was.
“Oh God, yes rabbil alamin, let me with all of our children and grandchildren me.”
The will is being fulfilled, the request is granted, the intention being accepted of God.
Lord said to Gabriel.
Hi angel Gabriel, you go to heaven nan eight. Tell someone you know a child angel named Puti Dewanghari, son of Puti Andarasan that he would be taken by Sutan Rajo Alam over the world.
Gabriel then fly to heaven to preach to the Puti nan Dewanghari eight, that he would be paired with Sutan Rajo Alam over the world.
So memandanglah Puti Dewanghari to earth, behold the son of Adam on the nature Sigumawang, between huwa hiya conceived with Abun with Makbun.
Wallahualam.
Big heart, he gathered all peragat tools, is an umbrella-yellow banner, umbrella berjepit reciprocity, complete and yellow banners merawal, such as footwear, slippers studded with rhinestone diamonds man in heaven, then Meet them at the top of the hill Qaf , and married the owner of the kadi rambun Azali footbridge at the base of Seven, under the
nan sacred tomb.
Then baked white incense, the smoke rose into the air, all the angels were surprised, amazed all the angels, menyembar lightning in the sky, bergegar lightning above the earth, the sky lit up continues to the seventh, jerked into the presence of God as a witness to the marriage.
Long, long time ago, after days turned into months, months turned into years gone, one of his children and grandchildren who holds a
Sutan Sikandarareni (or Alexander the Alexander the Great)
a king ruling over the world and have offspring.
The first, Sutan Alif Maharaja, Maharaja Sutan Depang second, third and Sutan Maharajo Dirajo.
Alif ruling Maharaja Sutan Banuruhum (continent Rum or Rome).
Sutan Depang Maharaja ruled the country of China, while Sutan Maharajo Believe Dirajo go to the island (Sumatra), ruled in Pariangan Padang Panjang, at the foot of Mount Merapi in the country that has not been named Minang Kabau.
Adalah lima perkara
Mana yang lima perkara itu.
Tanah baki, tanah baku, tanah hitam, tanah merah dengan tanah putih. (catatan: Manusia berasal dari tanah)
Tanah digengam oleh Jibrail,
dibawa terbang ke hadirat Tuhan, terhantar di atas meja,
di situ biji menjadi batang, di sana kapas menjadi benang,
di situ langit beranjak naik, di sana bumi menghantam turun,
di situ si kecil maka diberi nama, di sana yang besar diberi gelar,
di situ Adam bertempat, ia sebagai penunggu isi dunia.
Karena lama-sangat lama, karena asal-berasal pula,
karena bukit-tumbukan kabut, karena laut-empangnya muara.
Habis tahun berganti tahun, maka melahirkanlah si ibu manusia, Siti Hawa, sebanyak empat puluh kurang satu atau 39 orang.
Maka dikawinkanlah se orang kepada yang se orang
Yang bungsu tidak berjodoh, maka bernazarlah nabi Adam ketika itu.
“Ya Allah, ya rabbil alamin, perkenankanlah aku dengan anak cucu aku kesemuanya.”
Kehendak sedang dipenuhi, permintaan sedang dikabulkan, maksud sedang diterima Tuhan.
Berfirmanlah Tuhan kepada Jibrail.
Hai malaikat Jibrail, pergilah engkau ke surga nan delapan. Kabarkan kepada anak bidadari yang bernama Puti Dewanghari, anak dari Puti Andarasan bahwa dia akan diambil oleh Sutan Rajo Alam di atas dunia.
Maka terbanglah Jibrail ke surga nan delapan mengabarkan kepada Puti Dewanghari, bahwa dia akan dipasangkan dengan Sutan Rajo Alam di atas dunia.
Maka memandanglah Puti Dewanghari ke atas dunia, tampaklah anak Adam di atas alam Sigumawang, antara huwa dengan hiya dikandung Abun dengan Makbun.
Wallahualam.
Besar hati, maka dikumpulkannya alat-peragat kesemuanya, ialah payung-panji kuning, payung berjepit timbal-balik, lengkap serta umbul-umbul merawal kuning, seperti alas kaki-selop bertahtakan intan berlian buatan orang di surga, maka bertemulah mereka di puncak bukit Qaf, lalu dinikahkan oleh tuan kadi Rambun Azali di pangkal titian Tujuh, di bawah
nisan nan keramat.
Maka dibakarlah kemenyan putih, asap menjulang ke udara, terkejut sekalian malaikat, tercengang semua bidadari, menyembar kilat di langit, bergegar petir atas bumi, terang benderang terus ke langit yang ke tujuh, terhentak ke hadirat tuhan sebagai saksi pernikahan.
Lama, sudah lama sekali, habis hari berganti bulan, habis bulan berganti tahun, salah seorang anak cucu beliau yang bergelar
Sutan Sikandarareni
(Iskandar Zulkarnain atau Alexander the great)
menjadi raja berkuasa seluruh dunia dan mempunyai keturunan.
Yang pertama, Sutan Maharaja Alif, kedua Sutan Maharaja Depang, dan yang ketiga Sutan Maharajo Dirajo.
Sutan Maharaja Alif memerintah di Banuruhum (benua Rum atau Roma).
Sutan Maharaja Depang memerintah di negeri Cina, sedangkan Sutan Maharajo Dirajo pergi ke pulau Perca(Sumatra), memerintah di Pariangan Padang Panjang, di kaki gunung Merapi di negeri yang belum bernama Minang Kabau.
Sutan trip Maharajo Dirajo
The Sutan Sikandareni, natural rajo wise nan, saw the child is growing up, which is ripe with teaching practice martial arts, from indulging in the liver was about to get kids to go wander mancari knowledge and experience.
Terpikirlah at that time with what the kids will sail off into the ocean
wide.
Terbayanglah large piece of wood that grows in the upper stem Masia (Egypt) named timber Sajatalobi, lush leaves, branches many, long, straight stems, too.
Appear to be thinking about to cut them down to remove pencalang three children go wander.
Then collected all the wise men in Arab lands
Brought an ax and a pickaxe to chop wood, has a lot of people cut down, was seventy-seven beliuang (machetes) cleft, thirty-three axes are broken, but it does not stick as well go big fall, wondered what could cause.
Because the pillars of the requirements were not met, then there came wise men, teaching hints, and many people were gathered.
Kibasy and camels slaughtered, burned incense, white, smoke rose into the air, people pray for all of them, memintaklah Sutan Sikanderani “Oh God, yes rabbil alamin, let me cut the wood to navigate the vast sea Sajatalobi.”
Wishes are granted, there is a request is received, the upstream stem berguncanglah Masie, earthquake nagari seven days and seven nights, so a lot of fallen timber including Sajatalobi rod.
By knowledgeable people who take the leaves and stems.
The leaves are mixed into the ink, tanned skin became paper used to write the divine word of the Koran nan many people.
The bark is made into cloth to worship God.
If throbbing toe master, jerking to the crown, green eyes, the breath passes, moving to the next world, we are sick in the grave dispute to the field mahsyar, warm light pole Throne, scattered rotting in hell.
But if we have any prayer, Qur’an and hadith to be guidelines, have done, tegah stopped, all the news from our teachers, then go lovely stem into the upper reaches, the world’s number if understood, even if it comes the promise of the Hereafter, if the message is coming nagari , first promise kept, move to the next world, fun himself in the tomb, out into the field, mahsyar, light shaded pole throne, we went back to heaven,
see side by side with Khadija lord in heaven jannatun naim.
Sajatalobi fell unto the wood, cut off the stems into three for three pencalang makers as well.
One pencalang Maharaja Sutan Alif, a pencalang Maharajo Depang and another one for Sutan Maharajo pencalang Dirajo.
Day evening, malampun came, summoned all children, given the instruction manual, instead of wandering stock.
Fell to Maharaja Sutan Alif receive a crown of gold, Sutan
Maharaja Depang receive stock-shaped tool builders, Sutan Maharajo Dirajo receive the book contains laws.
Subuhpun rooster crows arrived, the day the sun rises in the morning, went to her third child.
The Maharaja Sutan Alif tambonya closed, not to be opened at this time.
About Sutan Maharaja Depang story got out here!
Maharaja Sutan Dirajo sailed to the island rag, making friends with the title of Sheikh Salah Cateri Say Clever, clever person wise wise scholar, son of Masia river.
Somewhere along a friend who grew titled Tiger Campa, who again holds a goat Forest, the third title of Siamese cats, the other one parewa (thugs) nan Mualim titled Dogs.
The Cateri Say (say) Clever – clever menorah (clearing)-menelakang, proficient menjarum-manjarumek, can brazing with saliva, good comb in the water – capable of shooting in the dark, dark, dim crazy blind, just crossed the dart, direct hit on the target – good at making sambang lodges nan (fortress) berpasak of the – not yet achieved is already open – immediately arrive at its destination.
Perjalanan Sutan Maharajo Dirajo
Adapun Sutan Sikandareni, rajo alam nan arif bijaksana, melihat anak sudah beranjak dewasa, yang sudah masak berlatih silat dengan pengajaran, timbul niat dalam hati hendak menyuruh anak pergi merantau mancari ilmu serta pengalaman.
Terpikirlah pada masa itu dengan apa anak akan dilepas berlayar ke lautan
luas.
Terbayanglah sebatang kayu besar yang tumbuh di hulu batang Masia (Egypt) bernama kayu Sajatalobi, daunnya rimbun, rantingnya banyak, batang panjang lurus pula.
Muncul pikiran hendak menebangnya guna dibuat pencalang tiga buah untuk melepas anak pergi merantau.
Maka dikumpulkan semua cerdik pandai di tanah Arab
Dibawa kapak dan beliung untuk menebang kayu tersebut, sudah banyak orang menebang, sudah tujuh puluh tujuh beliuang (parang)sumbing, sudah tiga puluh tiga kapak yang patah, namun batang kayu besar itu tidak juga kunjung rebah, apakah gerangan penyebabnya.
Karena rukun syarat belum terpenuhi, maka datanglah orang cerdik pandai memberi petunjuk-pengajaran, lalu dikumpulkanlah orang banyak.
Disembelih kibasy dan unta, dibakar kemenyan putih, asap menjulang ke udara, orang mendoa kesemuanya, memintaklah Sutan Sikanderani “Ya Allah, ya rabbil alamin, perkenankanlah aku menebang kayu Sajatalobi untuk mengarungi lautan luas.”
Keinginan sedang dikabulkan, permintaan ada diterima, berguncanglah hulu batang Masie, gempa nagari tujuh hari tujuh malam, sehingga banyak kayu yang rebah termasuk batang Sajatalobi.
Oleh orang yang berilmu diambil daun dan batangnya.
Daun diramu menjadi tinta, kulit disamak menjadi kertas guna menuliskan kalam Ilahi dipakai mengaji umat nan banyak.
Kulit batangnya dibuat menjadi kain untuk beribadat kepada Allah.
Kalau berdenyut empu jari kaki, menyentak ke ubun-ubun, mata hijau, nafas berlalu, dunia berpindah ke akhirat, sakit kita dalam kubur sengketa sampai ke padang mahsyar, hangat cahaya tiang arasy, lapuk berserak di neraka.
Tapi kalau kita ada sembahyang, Qur’an dan hadis menjadi pedoman, suruh dikerjakan, tegah dihentikan, sepanjang kabar dari guru-guru kita, maka elok masuk punca ke hulunya, bilangan dunia kalau dipahami, janji akhirat kalaulah tiba, pesan nagari kalau lah datang, janji dahulu ditepati, dunia berpindah ke akhirat, senanglah diri di dalam kubur, lepas ke tengah padang mahsyar, teduh cahaya tiang arasy, pulanglah kita ke surga,
melihat junjungan bersanding dengan khadijah dalam surga jannatun naim.
Rebahlah kayu Sajatalobi, batangnya dikerat menjadi tiga untuk pembuat pencalang tiga pula.
Satu pencalang Sutan Maharaja Alif, satu pencalang Maharajo Depang dan satu lagi pencalang untuk Sutan Maharajo Dirajo.
Hari petang, malampun datang, dipanggil anak kesemuanya, diberi petunjuk-pengajaran sebagai ganti bekal merantau.
Jatuh kepada Sutan Maharaja Alif menerima mahkota emas, Sutan
Maharaja Depang menerima bekal berbentuk perkakas tukang, Sutan Maharajo Dirajo menerima kitab berisi undang.
Ayam berkokok subuhpun tiba, hari pagi matahari terbit, berangkatlah anak ketiganya.
Adapun Sutan Maharaja Alif tambonya ditutup, belum akan dibuka saat ini.
Tentang Sutan Maharaja Depang kisah habis sampai di sini saja !
Sutan Maharaja Dirajo terus berlayar ke pulau Perca, berkawan dengan Syeh Soleh yang bergelar Cateri Bilang Pandai, orang cerdik bijak arif cendekia, anak orang hulu sungai Masia.
Diperjalanan bertambah kawan yang seorang bergelar Harimau Campa, yang seorang lagi bergelar Kambing Hutan, yang ketiga bergelar Kucing Siam, yang seorang lagi parewa (preman) nan bergelar Anjing Mualim.
Adapun Cateri Bilang (dikatakan)Pandai – orang pandai menorah(membabat)-menelakang, mahir menjarum-manjarumek, bisa mematri dengan air liur, pandai bersisir di dalam air – mampu memanah dalam kelam, kelam-temaram gila buta, bersilang saja anak panahnya, langsung kena di sasarannya – pandai membuat sambang loji nan(benteng yang) berpasak dari dalam – belum diraih sudah terbuka – langsung tiba di tujuannya.
Neither did the Tigers Campa,
brave people of India, the whole body hairy body – people are afraid to fight, when it hit like thunder, lightning fast foot tub – when hit the mountain, collapsing gunungpun – hit a rock, broke batupun – welcome to catch the clever, smart fan and took off – clever strive and berkiat, that jumps like a flash.
If called Goat Forests,
because betanduk in the head – hard running in the jungle, out of the field winding nan, know complicated headlands, rocky nan understand the headman, who will understand the roots wrapped around – berbenak in the big toe, have a king in the liver, bersutan in the eyes, hard allahurabbi careful – if the problem lies behind the count.
Cats are studied Siampandai
slipped on a piece of reed – take a do not miss – The lion sleep attitude, clever trick with twisted, if not stepping ripple, jump did not go off – supposedly hinged tongue, mouth like a sweet tengguli – if not scratched trace, it is poignant new light.
Neither did the dog Mualim parewa (freeman),
thugs who came from the Himalayas, red eyes like a saga, sharp teeth are venomous, hold breath, running fast. Clever lurking in the light, breathe in the muddy clever. Prior to succeed never give up, stabbing good live tracks, the trail was stabbed to death as well – a sharp nose like a knife – let the village was fenced, he had reached the inside.
Begitu pula si Harimau Campa,
orang berani dari India, badan berbulu sekujur tubuh – orang takut untuk melawan, bila memukul laksana guruh, cepat kaki bak petir – bila kena gunung, gunungpun runtuh – kena batu, batupun pecah – pandai menyambut dengan menangkap, pintar mengipas dan melepas – pandai bersilat serta berkiat, kalau melompat laksana kilat.
Kalau disebut Kambing Hutan,
karena betanduk di kepala – kencang berlari di dalam rimba, tahu di padang nan berliku, tahu di tanjung yang berbelit, mengerti di lurah nan berbatu, paham di akar yang akan melilit – berbenak di empu kaki, beraja di hati, bersutan di mata, keras hati allahurabbi – kalau masalah berhitung letak di belakang.
Dikaji pula Kucing Siampandai
menyuruk di ilalang sehelai – mengambil tidak kehilangan – sikap seperti Singa lelap, pandai menipu dengan menelikung, kalau melangkah tidak berdesir, melompat tidak berbunyi – konon lidahnya tidak berengsel, mulut manis bak tengguli – kalau menggaruk tidak berbekas, sudah pedih saja baru ketahuan.
Begitu pula si Anjing Mualim parewa(freeman),
preman yang datang dari Himalaya, mata merah bak saga, gigi tajam berbisa pula, nafas tahan, larinya kencang. Pandai mengintai di tempat terang, pandai bernafas di dalam bencah. Sebelum berhasil pantang menyerah, pandai menikam jejak tinggal, jejak ditikam mati juga – berhidung tajam bak sembilu – biar kampung sudah berpagar, dia sudah sampai di dalam.
E
Facts and interpretation:
• Sijatajati gold crown-shaped horn society enshrined into tengkuluk (headgear) by women Minang.
Sutan Sikandar Reni in the Qur’an called Alexander the king means having two horns or Alexander the Great, king of Macedonian
Fakta dan interpretasi:
• Mahkota emas Sijatajati yang berbentuk tanduk diabadikan masyarakat menjadi tengkuluk (tutup kepala) oleh kaum perempuan Minang.
Sutan Sikandar Reni dalam al Qur’an disebut Iskandar Zulkarnain yang artinya raja yang mempunyai dua tanduk atau Alexander the Great, king of Macedonia.
In contrast to the Sutan Maharajo Alif (West), which give priority to power (the crown) and Maharaja Sutan Depang (East) to put the skills, then according to legend Maharaja Sutan Dirajo (Minang Kabau) are required to study the books and ethics.
Further legend tells of
Country that has not been named Minang Kabau this last hundred years has lived his whole Datuak Maharajo Dirajo Sutan or believed to be a demigod who was granted hundreds of years.
After he died the government followed by Datuak Dirajo Suri, prince of his beliefs.
One was a widow who holds a Datuak Maharajo Dirajo Puti Indo Julito, married by Cati Me Mine, a confidant of the deceased who then bring their children and their families Jatang Sutan Balun, Puti Jamilan, Sutan World Sakalap, Puti Reno’s and Mambang Sutan to Hamlet Tuo Limo The.
Then, as they mature Datuak Suri Dirajo agree with Cati Me Mine to lift:
Sutan Paduko with his tongue and Datuak Katumangguangan
Sutan Jatang balun with a Datuak Perpatiah Sabatang Nan and
Sutan Sakalap World with his nan Banego Datuak Surimarajo-negotiable as the prince of the powers that will help him.
These decisions are agreed upon at the Nan Stone Tigo to drink water with a dagger Si Ganjo Erah oath of allegiance:
Bakato bana (say right), babuek baiak (doing good), mahukum Adia (punish unfair), Bilo dilangga (if violated), ka Ateh indak bapucuak (not sprout upwards), under indak baurek ka (beruat not down), in- hands of hands of digiriak-beetle (in the middle of perforated beetles) or
Telling the truth, doing good, punish the unjust. If violated (like a tree), the above does not sprout, not rooted to the bottom, in the midst of digirik beetles as well.
Julito’s mother Puti Indo heirloom handed dagger and Siganjo Siganjo Erah Aia and Tungkek Janawi Haluih to Datuak Ketumangguangan.
For Nan Parpatiah Datuak Sabatang accept keris Balangkuak plover Simundam Manti and Simundam Panuah and Payuang Kuniang Kabasaran (Minang first apply a legacy from the mother)
Furthermore Istano Tuo Village continue its administrative leadership of the meghabiskan Datuak Suri Dirajo old age in Istano Koto Stone.
Taking place at the top of the Rock Panta put together following the rules of the next government generated 22 rules consisting of four devices Customary Law.
4 of Act Nagari.
4 of Act Koto.
4 of Act LUHAK and Nagari.
4 Law Act.
• Berbeda dengan dengan Sutan Maharajo Alif (Barat) yang mengutamakan kekuasaan (mahkota) dan Sutan Maharaja Depang (Timur) yang mendahulukan keterampilan, maka menurut tambo Sutan Maharaja Dirajo (Minang Kabau) dituntut untuk mempelajari buku dan etika.
Selanjutnya tambo mengisahkan
Negeri yang belum bernama Minang Kabau ini bertahan ratusan tahun sepanjang umurnya Sutan atau Datuak Maharajo Dirajo yang diyakini sebagai manusia setengah dewa yang dianugrahi umur ratusan tahun.
Setelah beliau mangkat pemerintahan dilanjutkan oleh Datuak Suri Dirajo, penghulu kepercayaannya.
Salah seorang janda Datuak Maharajo Dirajo yang bergelar Puti Indo Julito, dikawini oleh Cati Bilang Pandai, orang kepercayaan almarhum yang kemudian memboyong keluarga beserta anak-anaknya Jatang Sutan Balun, Puti Jamilan, Sutan Sakalap Dunia, Puti Reno Sudah dan Mambang Sutan ke Dusun Tuo Limo Kaum.
Selanjutnya setelah mereka dewasa Datuak Suri Dirajo bermufakat bersama Cati Bilang Pandai untuk mengangkat:
Sutan Paduko Basa dengan gelar Datuak Katumangguangan dan
Jatang Sutan Balun dengan gelar Datuak Perpatiah Nan Sabatang serta
Sutan Sakalap Dunia dengan gelar Datuak Surimarajo nan Banego-nego sebagai penghulu-penghulu yang akan membantu beliau.
Keputusan ini dimufakati di atas Batu Nan Tigo dengan meminumkan air keris Si Ganjo Erah dengan sumpah setia:
Bakato bana(berkata benar), babuek baiak(berbuat baik), mahukum adia(menghukum adil), bilo dilangga(bila dilanggar), ka ateh indak bapucuak(keatas tidak berpucuk), ka bawah indak baurek(kebawah tidak beruat), di-tangah-tangah digiriak kumbang (di tengah-tengah dilubangi kumbang)atau
Berkata benar, berbuat baik, menghukum adil. Bila dilanggar (ibarat sebatang pohon), ke atas tidak berpucuk, ke bawah tidak berakar, di tengah-tengah digirik kumbang pula.
Ibunda Puti Indo Julito menyerahkan pusaka keris Siganjo Erah dan Siganjo Aia serta Tungkek Janawi Haluih kepada Datuak Ketumangguangan.
Untuk Datuak Parpatiah Nan Sabatang menerima keris Balangkuak Cerek Simundam Manti dan Simundam Panuah serta Payuang Kuniang Kabasaran (pertama Ranah Minang menerapkan warisan dari ibu)
Selanjutnya Istano Dusun Tuo menjadi pusat pemerintahan melanjutkan kepemimpinan Datuak Suri Dirajo yang meghabiskan masa tua di Istano Koto Batu.
Mengambil tempat di atas Batu Panta mulai disusun peraturan-peraturan pemerintahan yang selanjutnya dihasilkan 22 aturan yang terdiri dari 4 perangkat Undang-undang Adat.
4 Undang-undang Nagari.
4 Undang-undang Koto.
4 Undang-undang Luhak dan Nagari.
4 Undang-undang Hukum.
After nan Act 22 was passed, in the hamlet of 4 Tribes with established Tuo Pangulu respectively are:
• Interest Caniago led Datuak Sabatang.
• Tribal House Tujuah(seven) Dt. Rajo Saie.
• Tribe Tower Korong Dt. Sampono diamond and
• Interest Sumagek by Dt. Rajo Bandaro.
At that time also appointed two people Dubalang namely Sutan Congkong Tenggi and Sutan Hall Sijanguah all appointed under the pasumpahan Datuak Parpatiah Nan Sabatang Datuak Katumangguangan drink water while Kris Siganjo Aia.
Not long after followed by the formation of 8 Tribes also equipped with pangulunya Pariangan areas are:
Piliang tribe led by Nan Sinaro Datuak Bagabang.
Koto Dt. Bases.
Proto Dt. Bases.
Banana Dt. Kayo
Sikumbang Dt. Maruhun.
Piliang Laweh Dt. Marajo Depang.
Dalimo Dt. Suri Dirajo and Limo Long Dt. Tunaro.
Then followed 5 Interest in Padang Panjang, namely:
Kuantan tribe led by Amat Datuak Dirajo.
Piliang Dt. Maharajo tongue.
Dalimo Dt. Jo tongue.
Piliang Laweh Dt. Indo Sajati.
Dalimo length Dt. Maharajo Suri.
Then followed six Guguak Tribes in the area are:
Piliang tribe led by Rajo Datuak Mangkuto.
Proto Dt. Tunbijo.
Koto Dt. Tower.
Dalimo Dt. Simarajo.
Banana Dt. Cumano.
Piliang Laweh Dt. Rajo Malano.
Interest in the next 3 Sikaladi namely:
Sikumbang tribe led by Datuak Tumbijo.
Dalimo Dt. Barbangso
Koto tribe Dt. Marajo.
To 22 people Pangulu tribe is constituted by the Datuak Katumangguangan being pasumpahan to drink water Sampono Kris by Aia Ganjo Datuak Sabatang Parpatiah Nan.
After the inauguration of the 22 Tribes, the Tribe commissioned Together Datuak Korong Stone Tower to maintain Panta.
While Stone said Kasua Bunta tangguang Tujuah Home and Stone Tribal by Tribal Pacaturan Sumagek (the third historical stone is still preserved and can be seen in Hamlet Tuo Limo The Stone Cage).
Although the establishment of Nan LUHAK Tigo has been underlined since the leadership Datuak Maharajo Dirajo dipuncak Merapi but the firmness of the boundaries do not exist, then both Datuak create firmness that marked with a stone split into 3 parts that are not broken dipangkalnya.
This means LUHAK nan Tigo share, not a divorce but has not been followed by the division of interest (this stone can be seen in Hamlet Tuo The Limo).
Held before the division of interest to LUHAK nan Tigo, Datuak Katumangguangan pounded the ground and make a nagari which later was named Sungai Tarab and put Puti Reno’s sister, along with 8 family and creating a Tribe 8, complete with the Tribe Piliang Pangulu under Datuak Rajo Pangkuto Sani, Piliang Laweh Dt. Indo Majo, Bendang Dt. Rajo Pangulu, Mandailiang Dt. Tamani, Bodi Dt. Sinaro, Bendang Dt. Simarajo, Piliang Dt. Rajo Nan Anam Malano and Tribes under Datuak Rajo Pangulu all of which are sworn in Kampuang Bendang.
Then he pointed to his nephew, the son of Puti Reno’s, who holds Datuak Bandaro Putiah as Pangulu Pucuak.
Performed by his own inauguration on the Rock 7 Tread with drinking water pasumpahan Kris Siganjo Aia (7 Tread Stone can be seen at the home of one resident in the River Tarab).
Furthermore Datuak Ketumangguangan ordered Datuak Bandaro Putiah along Sungai Tarab 8 Pangulu other surrounding villages to be built 22 Koto Sungai Tarab as a fortress and fortifications.
Among these 8 axes Radai Koto (Pati, Situmbuak, Selo, Sumaniak, Gunuang Medan and Padang Gutters Tangah Guguak Laweh).
2 Ikua Koto (Sijangek and Koto length).
2 Koto in kapalo (Koto Tuo and Pasia Laweh).
1 Koto at the peak (crest Koto Baru).
1 Koto as Katitiran in ujuang Tunjuak (Ampalu).
Click to edit and see alternate translations
Drag with shift key to reorder.
Setelah Undang-undang nan 22 tersebut disahkan, di Dusun Tuo dibentuk 4 Suku dengan Pangulu masing-masing yaitu:
• Suku Caniago dipimpin Datuak Sabatang.
• Suku Tujuah Rumah Dt. Rajo Saie.
• Suku Korong Gadang Dt. Intan Sampono dan
• Suku Sumagek oleh Dt. Rajo Bandaro.
Pada saat itu juga dilantik 2 orang Dubalang iaitu Sutan Congkong Tenggi dan Sutan Balai Sijanguah kesemuanya dilantik dibawah pasumpahan Datuak Parpatiah Nan Sabatang sedangkan Datuak Katumangguangan meminumkan Air Keris Siganjo Aia.
Tidak berapa lama kemudian disusul pula pembentukan 8 Suku lengkap dengan pangulunya di daerah Pariangan yaitu:
Suku Piliang dipimpin oleh Datuak Sinaro Nan Bagabang.
Koto Dt. Basa.
Malayu Dt. Basa.
Pisang Dt. Kayo
Sikumbang Dt. Maruhun.
Piliang Laweh Dt. Marajo Depang.
Dalimo Dt. Suri Dirajo dan Limo Panjang Dt. Tunaro.
Kemudian disusul 5 Suku di Padang Panjang yaitu:
Suku Kuantan dipimpin oleh Datuak Amat Dirajo.
Piliang Dt. Maharajo Basa.
Dalimo Dt. Jo Basa.
Piliang Laweh Dt. Indo Sajati.
Dalimo Panjang Dt. Maharajo Suri.
Kemudian disusul 6 Suku di daerah Guguak yaitu:
Suku Piliang dipimpin oleh Datuak Rajo Mangkuto.
Malayu Dt. Tunbijo.
Koto Dt. Gadang.
Dalimo Dt. Simarajo.
Pisang Dt. Cumano.
Piliang Laweh Dt. Rajo Malano.
Selanjutnya 3 Suku di daerah Sikaladi yaitu:
Suku Sikumbang dipimpin oleh Datuak Tumbijo.
Dalimo Dt. Barbangso
Suku Koto Dt. Marajo.
Ke 22 orang Pangulu Suku ini dilantik oleh oleh Datuak Katumangguangan sedang pasumpahan dengan meminumkan Air Keris Sampono Ganjo Aia oleh Datuak Parpatiah Nan Sabatang.
Setelah peresmian Suku yang 22 ini, Datuak Berdua menugaskan Suku Korong Gadang untuk memelihara Batu Panta.
Sedangkan Batu Kasua Bunta tangguang jawab Suku Tujuah Rumah dan Batu Pacaturan oleh Suku Sumagek (ketiga batu bersejarah ini sampai sekarang masih terawat dan dapat dilihat di Dusun Tuo Limo Kaum Batu Sangkar).
Walaupun pembentukan Luhak Nan Tigo sudah digariskan sejak kepemimpinan Datuak Maharajo Dirajo dipuncak Merapi namun ketegasan batas-batas belum ada, maka kedua Datuak membuat ketegasan yang ditandai dengan mengeping sebuah batu menjadi 3 bagian yang tidak putus dipangkalnya.
Hal ini bermakna Luhak nan Tigo berbagi, tidak bercerai namun belum diikuti dengan pembagian Suku (batu ini dapat dilihat di Dusun Tuo Limo Kaum).
Sebelum diadakan pembagian Suku untuk Luhak nan Tigo, Datuak Katumangguangan memancang tanah dan membuat sebuah nagari yang kemudian diberi nama Sungai Tarab dan menempatkan adiknya Puti Reno Sudah, bersama 8 Keluarga sekaligus membentuk 8 Suku, lengkap dengan Pangulu yaitu Suku Piliang Sani dibawah Datuak Rajo Pangkuto, Piliang Laweh Dt. Majo Indo, Bendang Dt. Rajo Pangulu, Mandailiang Dt. Tamani, Bodi Dt. Sinaro, Bendang Dt. Simarajo, Piliang Dt. Rajo Malano dan Suku Nan Anam di bawah Datuak Rajo Pangulu yang kesemuanya dilantik di Kampuang Bendang.
Selanjutnya beliau menunjuk kemenakannya, anak Puti Reno Sudah, yang bergelar Datuak Bandaro Putiah sebagai Pangulu Pucuak.
Pelantikan dilakukan oleh beliau sendiri di atas Batu 7 Tapak dengan pasumpahan meminum Air Keris Siganjo Aia (Batu 7 Tapak ini bisa dilihat di rumah salah seorang penduduk di Sungai Tarab).
Selanjutnya Datuak Ketumangguangan memerintahkan Datuak Bandaro Putiah bersama 8 Pangulu Sungai Tarab lainnya agar di sekeliling nagari Sungai Tarab dibangun 22 Koto sebagai benteng dan kubu pertahanan.
Diantaranya 8 Koto Kapak Radai (Pati, Situmbuak, Selo, Sumaniak, Gunuang Medan, Talang tangah Guguak dan Padang Laweh).
2 Ikua Koto (Sijangek dan Koto Panjang).
2 Koto di kapalo (Koto Tuo dan Pasia Laweh).
1 Koto di puncak (Gombak Koto Baru).
1 Koto sebagai Katitiran di ujuang Tunjuak (Ampalu).
Then along Datuak Parpatiah Nan Sabatang undergo LUHAK Agam by building Biaro with pangulu Pucuak Datuak Bandaro length.
Baso under Datuak Bandaro Kuniang appointed and sworn faithfully to drink water in the hamlet Kris Siganjo Erah Tabek length.
The next two Pangulu was commissioned to build villages-villages in LUHAK Agam.
While in LUHAK 50 Koto datuak Situjuah both build villages, Marijuana Stone, Koto and Koto Nan Nan Tower is inaugurated Datuak Ampek and Rajo Nun and the subsequent Early Sadi Datuak commissioned to build villages in the LUHAK.
After LUHAK Tigo dibari bapangulu nan, Nan Perpatiah Datuak Sabatang not want to miss the Datuak Katumangguangan.
He expanded the area to the east to form a tribal hamlet Tuo with pangulunya among others in the Rock Hall Korong Napa River Tribe was formed under Datuak Basa, tuft Dt. Putiah.
Under the expertise of both Datuak Ketumangguangan and Datuak Parpatiah Nan Sabatang customary governance systems become more sheen, until a few decades later arrival Adityawarman, a prince who wanted merobah Mojopahit a total system of customs administration in this country got a tough challenge from his tongue Datuak Ampek Hall (four markets ).
Kemudian bersama Datuak Parpatiah Nan Sabatang menjalani Luhak Agam dengan membangun Biaro dengan pangulu Pucuak Datuak Bandaro Panjang.
Baso di bawah Datuak Bandaro Kuniang yang dilantik dan disumpah setia dengan meminumkan Air Keris Siganjo Erah di dusun Tabek Panjang.
Selanjutnya kedua Pangulu ini ditugaskan membangun nagari-nagari di Luhak Agam.
Sedangkan di Luhak 50 Koto datuak berdua membangun nagari Situjuah, Batu Hampa, Koto Nan Gadang dan Koto Nan Ampek dan melantik Datuak Rajo Nun dan Datuak Sadi Awal yang selanjutnya ditugaskan membangun nagari di Luhak tersebut.
Setelah Luhak nan Tigo dibari bapangulu, Datuak Perpatiah Nan Sabatang tidak mau ketinggalan dengan Datuak Katumangguangan.
Beliau meluaskan daerah ke arah timur Dusun Tuo dengan membentuk suku dengan pangulunya antara lain di Korong Balai Batu dibentuk Suku Sungai Napa di bawah Datuak Basa, Jambak Dt. Putiah.
Dibawah kepiawaian kedua Datuak Ketumangguangan dan Datuak Parpatiah Nan Sabatang sistem pemerintahan adat menjadi semakin kemilau, hingga beberapa dekade kemudian kedatangan Adityawarman, seorang Pangeran Mojopahit yang ingin merobah secara total sistem pemerintahan adat di negeri ini mendapat tantangan keras dari para Datuak Basa Ampek Balai(empat pasar).
The presence of Mojopahit statesman is not no bright side, even some traditional government leaders and Bodi Kelarasan Koto Piliang Caniago opportunity comes in the palace with Adityawarman Mojopahit goodwill visit to mainland China’s imperial court.
Even if the pattern of government ala Mojopahit ever want to be forced in the realm of Minang but did not last long.
After Adityawarman killed in an incident, customary governance systems to be reapplied as it says “LUHAK dibari Bapangulu” and the system is the adoption by Kelarasan Koto Piliang, especially for areas outside LUHAK nan Tigo as Overseas Minang Kabau, as mentioned “Overseas Dibari Barajo “.
Minang Kabau according Barih Balabeh Tambo Indigenous Minang Kabau
Formerly Minang Kabau has no positive law, only law of the jungle “Who’s Who Malanda Strong, who high who manimpa” then by two wise men and the Datuak Katumanggungan Datuak Parpatiah nan Sabatang create a device Customary Law / Tribe in order to obtain peace in the villages where “nan weakly protected and justice for all children villages.
So you can easily watch was made for the size of a good or bad actions and deeds “In ukua jo jangko, dibari balabeh, dicupak jo bushels, dibungka naraco jo, jo disuri banang”. (Measured with the term, given belebih, in the measuring life a place to cook rice, was measured by balance weights, embroidered with thread)
Excerpted and translated from the converted text has been published by Arman Bahar Piliang Malin Bandaro
Kehadiran negarawan Mojopahit ini bukan tidak ada segi positifnya, bahkan beberapa pimpinan pemerintahan adat Kelarasan Koto Piliang dan Bodi Caniago berkesempatan bersama Adityawarman hadir di istana Mojopahit melakukan kunjungan muhibah ke istana kaisar didaratan Cina.
Kalaupun corak pemerintahan ala Mojopahit pernah ingin dipaksakan di ranah Minang namun tidak bertahan lama.
Setelah Adityawarman tewas dalam suatu insiden, sistem pemerintahan adat diterapkan kembali sebagaimana dikatakan “Luhak dibari Bapangulu” dan sistem ini adopsi oleh Kelarasan Koto Piliang, terutama untuk daerah-daerah di luar Luhak nan Tigo sebagai Rantau Minang Kabau, seperti yang disebutkan “Rantau Dibari Barajo”.
Minang Kabau menurut Barih Balabeh Tambo Adat Minang Kabau
Dahulu Minang Kabau tidak memiliki hukum positif, yang ada hanya hukum rimba “Siapa Kuat Siapa malanda, siapa tinggi siapa manimpa” kemudian oleh dua orang bijak yaitu Datuak Katumanggungan dan Datuak Parpatiah nan Sabatang membuat sebuah perangkat Hukum Adat/Suku agar diperoleh Perdamaian dalam nagari dimana “nan lemah dilindungi dan keadilan bagi semua anak nagari.
Agar mudah mengawasinya dibuatlah ukuran untuk baik atau buruk suatu tindakan dan perbuatan “Di ukua jo jangko, dibari balabeh, dicupak jo gantang, dibungka jo naraco, disuri jo banang”.(Diukur dengan jangka, diberi belebih, di ukur pakai tempat masak nasi, diukur dengan neraca timbangan, disulam dengan benang)
Dikutip dan dialih bahasakan dari naskah yang telah dipublikasikan oleh Arman Bahar Piliang Malin Bandaro
originl Tambo alam minagkabau in Minangkabau dialek languge
Adopun warih nan bajawek pusako nan batarimo umanaik nan bapakai dari rang tuo dahulunyo, nan sabarih bapantang hilang satapak bapantang lupo, kok hilang nan sabarih ka guru cubo tanyokan kok lupo nan satapak cari tunggue panabangan nyo.
Adopun warih nan Bajawek, pituah dek guru mangaji sajak dari Alif, pituah dek mamak babilang sajak dari aso, na aso Allah duo bumi tigo hari nan satu ampek aie sumbayang limo pintu razaki anam budak dikanduang bundonyo tujuah pangkek manusia salapan pangkek sarugo sambilan pangkek Muhammaik kasapuluah Muhammaik jadi, sinan bakato tuhan kito Kun katonyo Allah Fayakun kato Muhammaik Nabikun kato Jibraie yaa Ibrahi kato bumi jo langik Kibrakum kato Adam,
Jadi sagalo pekerjaan, apo bana nan tajadi, sajak dari Luah dengan Qalam sampai ka Arasy jo Kurisyi wago sarugo jo narako walo nak bulan jo matohari walau ndak langik dengan bumi samuik sameto sakalipun takanduang dalam wahdaniah tuhan, adolah limo parakaro, maanyo nan limo parkaro, tanah baki, tanah baku, tanah hitam tanah merah jo tanah putiah, tanah ditampo dek Jibraie dibaok mangirok kahadiraik tuhan talempa kahateh meja, disinan bijo mangko kababatang sinannyo kapeh kamanjadi banang disitu langik kamarenjeang naiak disitu bumi kamahantam turun disinan ketek mangko kabanamo disinan gadang mangko kabagala disinan Adam nan batamponyo iyo kapanunggu isi duya.
Dek lamo bakalamoan dekasa baasa juo dek bukik tumbuakan kabuik dek lauik ampang muaro abih taun baganti taun mangko malahiekanlah ibu manusia Siti Hawa sabanyak 39 urang, mako dikawinkan dari saorang kasaorang dari nan surang ka nan surang nan bunsu indak bajodoh mangko banazalah nabi Adam katiko itu
Ya Allah ya rabbil alamin perkenankanlah aku dengan anak cucu aku kasadonyo kandak sadang kabuliah pintak sadang kabalaku mukasuik sadang disampai kan tuhan.
Bafirman tuhan ka Jibraie, hai malaikaik jibraie mangirok engkau kasarugo nan salapan, kabakan ka anak puti bidodari nan banamo Puti Dewanghari anak dek Puti Andarasan bahaso inyo kadiambiak istri dek Sutan Rajo Alam diateh duya, mako mangiriok lah Jibraie kasarugo nan salapan kamangabakan ka Puti Dewanghari bahaso inyo ka dijadikan istri dek Sutan Rajo Alam diateh duya, mako mamandang lah Puti Dewanghari kaateh duya nampaklah anak Adam diateh alam Sigumawang antaro huwa dengan hiya dikanduang Abun jo Makbun wallahualam gadangnyo hati.
Mako dikumpuekanlah alat perhiasan kasadonyo, apo alat perhiasan nan dibaok, iyolah payuang panji kuniang payuang bahapik timba baliak lengkap sarato jo marawa kuniang cando kajajakan bertatah intan dengan podi buatan urang disarugo, mako batamulah urang tu dipuncak bukit Qaf.lalu dinikahkan dek kali Rambun Azali dipangka Titian Tujuah dibawah Mejan nan kiramaik dibaka kumayan putiah asok manjulang kaudaro takajuik sakalian malaikaik tacengang sagalo saluruah Bidodari manyemba kilek ateh langik bagaga patuih diateh duya tarang bandarang cahayonyo lapeh kalangik nan katujuah tahantak kahadiraik tuhan sabagai sasi pernikahannyo.
Dek lamo bakalamoan abih bulan baganti bulan abih taun baganti taun, salah saurang anak cucu baliau nan bagala Sutan Sikandarareni nan manjadi rajo kuaso sadaulat dunia mampunyoi katurunan nan partamo Sutan Maharajo Alif kaduo Sutan Maharajo Depang katigo Sutan Maharajo Dirajo, Sutan Maha Rajo Alif mamarentah Banuruhum, Sutan Maharajo Depang mamarentah dinagari Cino sadangkan Sutan Maharajo Dirajo lapeh kapulau Paco mamarentah di Pariangan Padang Panjang dipuncak gunuang Marapi mambagi nagari manjadi tigo luhak partamo Luhak Tuo Tanah Data kaduo Luhak Agam nan bongsu Luhak Limo Puluah.
Perjalanan Sutan Maharajo Dirajo
Adaopun Syekh Sikandareni rajo alam nan arih bijaksano, mancaliak anak lah mulai gadang lah masak alemu jo pangaja timbue pikiran dalam dado timbualah niaik didalam hati nak manyuruah anak pai marantau mancari alimu jo pangalaman, mako tapikialah maso itu joa anak nak kadilapeh balie dilauik basa, nampaklah sabatang kayu gadang tumbuah dihulu batang Masie banamo kayu Sajatalobi, daun rimbun rantiangnyo banyak batang panjang luruih pulo, tabik pangana andak manabangnyo kadibuek pincalang tigo buah untuak palapeh anak pai marantau.
Mako dikumpuekanlah sagalo cadiak pandai ditanah Arab dibaok kapak jo baliuang panabang kayu nantun, lah banyak urang nan manabang lah tujuah baliuang sumbiang lah tigo puluah kapak nan patah kayu nan indak kunjuang rabah, apolah sabab karanonyo rukun saraik alun tabaokkan, datanglah urang cadiak pandai sarato jo urang arih bijaksano maagiah pitunjuak jo pangaja, mako dikumpuakanlah urang katiko itu, didabiah kibasy sarato unto dibaka kumayan putiah asok manjulang kaudaro, urang mandoa kasadonyo.
Mamintaklah Sutan Sikandareni katiko itu ya Allah ya rabbil alamin perkenankanlah aku manabang batang kayu Sajatalobi untuak mengharungi lauik basa, kandak sadang kabuliah pintak kabalaku, baguncanglah hulu batang Masie gampolah hari tujuah hari tujuah malam sahinggonyo rabahlah batang kayu nantun, mako datanglah urang nan baalimu maambiak daun jo batangnyo, daun diramu manjadi dawaik kulik diolah jadi karateh kapanulih Quran tigopuluah juih untuak mangaji dek umaik nan banyak, kulik batangnyo diolah manjadi kain untuak sumbayang panyambah Allah dengan rasul.
Lah rabah kayu Sajatalobi, batangnyo dikarek tigo kapambuek pincalang tigo buah, sabuah kapincalang Sutan Maharajo Alif nan cieklai untuak Sutan Maharajo Depang ciek pulo untuak Sutan Maharajo Dirajo, hari patang malampun tibo dipanggie anak kasadonyo diagiah pitujuak jo pangaja sarato baka pai marantau. Tantangan Sutan Majo Alih diagiah baka Mangkuto Ameh Sijatajati, sadangkan Sutan Majo Depang diagiah baka pakakeh tukang, adopun Sutan Majodirajo dibakali kitab barisi undang didalamnyo. Ayam bakukuak subuah pun tibo pagi datang matohari tabik, barangkeklah anak katigonyo marantau kakampuang urang.
Adopun tantang Sutan Maharajo Alif tambonyo ditutuik samantaro, sadangkan Sutan Maharajo Depang carito dihantikan sampai disiko, salorong pado Sutan Maharajo Dirajo taruih balaie ka Pulau Andaleh nangko, sabalun Sutan Maharajo Dirajo pai mahadang silauik lapeh mandapek kawan nan banamo Syekh Shole nan bagala Cati Bilang Pandai urang nan cadiak candokio sarato arih bijaksano barasa dari hulu sungai Masie, dalam pajalanan singgahlah Sutan di tanah Parsi, Himalaya, India, Campo jo Siam, mandapek pulo kawan nan diangkek manjadi kapalo dubalang, nan surang bagala Harimau Campo nan kaduo Kambiang Hutan nan katigo Kuciang Siam ampek bilangan jo Parewa nan bagala Anjiang Mualim.
Adopun Cati bilang pandai, pandai manarah manalakang pandai manjarum manjarumek pandai mamati jo aie liua pandai manyisia dalam aie pandai manembak dalam kalam, kalam kapiek gilo buto, basilang sajo palurunyo lah kanai sajo disasarannyo, pandai mambuek sambang loji pakai pasak datang dari dalam alun diraiah lah tabukak lah tibo sajo dijangkonyo, baitu pulo si Harimau Campo, urang bagak dari India, badan babulu kasadonyo, urang takuik malawannyo makan tangannyo bak cando guruah, capek kakinyo bak cando patuih tibo digunuang gunuang runtuah tibo dibatu batu tambuih pandai manyambuik jo manangkok bisa mangipeh jo malapeh pandai basilek jo balabek jikok malompek bak cando kilek, kok disabuik tantang si Kambiang Hutan, bak batanduak dikapalonyo pandai balari ditangah rimbo tau di padang nan baliku tantu jo tanjuang nan babalik tau jo lurah nan babatu tau jo aka nan kamambalik, babanak ka ampu kaki, barajo di hati basutan di mato kareh hati Allahurabi,kok pakaro hetong di balakang,
Dikaji pulo tantang si Kuciang Siam, kok manyuruak dihilalang sahalai, maambiak indak kahilangan, bantuak bak cando singo lalok, santiang manipu jo manepong, kok malangkah indak balasia, malompek indak babuni, kunun lidahnyo indak baense, muluik manih bak tangguli kok manggauik indak mangasan, lah padiah sajo mangko ka tau, baitu pulo tantang si Anjiang Mualim, Parewa nan datang dari Himalaya, mato sirah bak cando sago gigi tajam babiso pulo, angoknyo tahan larinyo kancang, pandai maintai di nan tarang pandai mahangok dalam boncah, sabalun sampai pantang manyarah, pandai manikam jajak tingga, jajak ditikam mati juo, bahiduang tajam bak sambilu, bia kampuang lah papaga, inyo lah dulu sampai didalam.
Catatan:
· Mangkuto Ameh Sijatajati yang berbentuk tanduk diabadikan masyarakat menjadi tudung kepala kaum Bundo Kanduang di Ranah Minang.
· Sutan Sikandar Reni dalam al Qur’an disebut Raja Iskandar Zulkarnain yang artinya Raja yang mempunyai dua tanduk atau Alexander The Great King of Macedonia
Mudah2an Ota Urang Minang diatas ado gunonyo, ambiak sajo sado nan paralu, dih
Untuk melihat Information Lengkap silahkan klik
sumber data
https://driwancybermuseum.wordpress.com/2012/07/19/the-minangkabau-history-collections/
MAP TOURISM of West Sumatra
ANAI Valley – one hour from Padang city – at the foot of mount TANDIKEK – Padang Pariaman district – Fog Train (called “Mak Itam”)crossing on the above road Padang to Bukitinggi – Garuda magazine, July 2010
Pagaruyung, Istano BASA, a wooden Palace replica – Tanah Datar district – Kompas, 14 November 2001
Minangkabau occupy a territory within the province of West Sumatra, where the culture of the civilization of the people in general really is not much different from other communities within the territory of the Republic of Indonesia.
Several hundred years ago there was a kingdom that upheld and respected by society, but has long been extinct, betul2 extinct, gone, none of Minangkabau descent from the royal family who are still alive today (though there is still much to claim to, such as Compass August 6, 2001 raises a woman’s name, RENO GADIH Ranti considered as a successor to rule the kingdom after the destroyed VOC Pagarruyung – please believe / do not, I can not believe it, because it is very likely the name of the only descendant of Adityawarman – let’s read through this article to find out Adityawarman who really, in my opinion).
In line with its development, the Minang be a form of community where the word Democracy and freedom of expression has become part of everyday life whose roots have been planted since the first empire grew Minang ground.
The author tries to trace the existence of Minangkabau society in a small way but still retains the usual rules used by other authors. To the authors try to link the Tambo-native legend that circulated in the community until the time of occupation Minang VOC Minang region. The author also can not escape from what has been and never written by the author previously of Minangkabau.
Due to this paper is about the history of development since the days of BC, the basic methods used in making observations Historical Research is a method that can be done in a systematic process in terms of description, analysis and interpretation of past conditions based on information from the selected sources are of course related the topic of discussion.
Happy reading, I hope that writing is far from the truth of this history can make the reader to reflect on what and how exactly it Minangkabau society. The author is also very thankful if there is input to further refine information-hypothesa hypothesa that have been used by us all these years.
From the book – Reid, A (1995), Witness to Sumatra, Oxford University Press, British Council library, Jakarta
Captured by MINANGKABHU
Henrique DIAS
Sinking of the ship named Sao Paulo region of the Portuguese west coast of Sumatra in 1561 was widely heard in the 16th century, it is because disasters faced by Portuguese ships at that time they were posted on the bulletin maritime Lisbon in 1735. The Portuguese-flagged vessel was en route from Cape of Good Hope (Cape of good hope) to Goa, a big storm, the ship named Sao Paulo is the storm surge swept through the region of Sumatra, the area surrounding the possibility of Tiku, most cargo ships can still be saved, then with the rest of the wreck was made of small boats to try to set sail for Bantam, the adventures, the group has faced some of the ill-fated ship battle with the ships of the aceh
Mision to MINANGKABHU Kingdom
Thomas DIAS
Info from my Faculty FK UNAND
I AM ALUMUS IN 1972
About Minangkabau
The Minangkabau (also known as Minang or Padang) is one of ethnic group in Indonesia. It’s indigenous to the highlands of West Sumatra, in Indonesia. Their culture is matrilineal, with property and land passing down from mother to daughter, while religious and political affairs are the province of men (although some women also play important roles in these areas). Today 4 million Minangs live in West Sumatra, while about 3 million more are scattered throughout many Indonesian and Malay peninsula cities and towns.
The Minangkabau are strongly Islamic, but also follow their ethnic traditions, or adat. The Minangkabau adat, was derived from animist beliefs before the arrival of Islam, and remnants of animist beliefs still exist even among some practicing Muslims. The present relationship between Islam and adat is described in the saying “tradition [adat] founded upon Islamic law, Islamic law founded upon the Qur’an” (adat basandi syara’, syara’ basandi Kitabullah).
The name Minangkabau is thought to be a conjunction of two words, Minang (“victorious”) and Kabau (“buffalo”). There is a legend that the name is derived from a territorial dispute between the Minangkabau and a neighboring prince. To avoid a battle, the local people proposed a fight to the death between two water buffalo to settle the dispute. The prince agreed and produced the largest, meanest, most aggressive buffalo. The Minangkabau produced a hungry baby buffalo with its small horns ground to be as sharp as knives. Seeing the adult buffalo across the field, the baby ran forward, hoping for milk. The big buffalo saw no threat in the baby buffalo and paid no attention to it, looking around for a worthy opponent. But when the baby thrust his head under the big bull’s belly, looking for an udder, the sharpened horns punctured and killed the bull, and the Minangkabau won the contest and the dispute.
The roofline of traditional houses in West Sumatra, called Rumah Gadang(Minangkabau, “big house”), curve upward from the middle and end in points, in imitation of the water buffalo’s upward-curving horns.
Rumah Gadang ( Big House ) with atap bagonjong ( Horned Roof )
Minangkabau Cultures
The Minangs are the world’s largest matrilineal society, in which properties such as land and houses are inherited through female lineage. Some scholars argue that this might have caused the diaspora (Minangkabau, “Merantau”) of Minangkabau males throughout the Malay archipelago to become scholars or to seek fortune as merchants………..
Minangkabau Ceremonial and Festival
Minangkabau ceremonies and festivals include:Turun mandi – baby blessing ceremony, Sunat rasul – circumcision ceremony, Baralek – wedding ceremony, Batagak pangulu – clan leader inauguration ceremony. Other clan leaders, all relatives in the same clan and all villagers in the region are invited. The ceremony will last for 7 days or more………..
Minangkabau Performing Arts
Traditional Minangkabau music includes saluang jo dendang which consists of singing to the accompaniment of a saluang (bamboo flute,) and talempong (gong-chime music). Dances include the tari piring (plate dance), tari payung (umbrella dance) and tari indang….
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Minangkabau Cuisine
The staple ingredients of the Minangkabau diet are rice, fish, coconut, green leafy vegetables and chili. The usage of meat is mainly limited to special occasions, and beef and chicken are most commonly used. Pork is not halal and therefore not consumed, while lamb, goat and game are rarely consumed for reasons of taste and availability.Spiciness is a characteristic of Minangkabau food…..
Minangkabau Architecture
Rumah gadang (Minangkabau: ‘big house’) are the traditional homes (Indonesian: rumah adat) of the Minangkabau. The architecture, construction, internal and external decoration, and the functions of the house reflect the culture and values of the Minangkabau. A rumah gadang serves as a residence, a hall for family meetings, and for ceremonial activities…
Minangkabau Oral traditions and literature
Minangkabau culture has a long history of oral traditions. One oral tradition is the pidato adat (ceremonial orations) which are performed by panghulu (clan chiefs) at formal occasions such as weddings, funerals, adoption ceremonies, and panghulu inaugurations
Minangkabau Language
The Minangkabau society has a diglossia situation, whereby they use their native language for everyday conversations, while the Indonesian language is used for most formal occasions, in education, and in writing, even to relatives and friends..
The Minangkabau Script
THE MINANGKABAU HISTORY COLLECTIONS
Precolonial Era
Neolithicum era
Batu Batikam
STONE STABBED (by sword) statue – Dusun Tuo – Kompas, 13 Juni 2001
Dilihat dari urutan sejarah, perkembangan masyarakat Minang tidak terlepas dari pengaruh serta percampuran budaya dengan bangsa2 lain yang berasal dari daratan Asia seperti India dan Cina yang datang ketanah Minang sejak zaman sebelum masehi
Zaman NEOLITHIKUM
(near after STONE AGE era)
Of the Neolithikum not much information can be gathered about the origin of local communities Minang, because Pre-history resources of this area is still small and limited to be found.
Of which exist in society Tambo2 Minang also never mentions the year for certain events. however, according to akhli2 history, second to the seventh century AD, can be categorized as the early history of the area Minang, because according to the expert, the possibility of nomads from the descendants of the Aryans in Central Asia around 500 BC had reached Ceylon (present Thai territory)
On the other hand, the archaeologists believe that the region has been inhabited by a single Minang groups allied with the Austronesian or better known as the nation since the days of OLD MALAY Neolithikum approximately 2000 years BC.
Along with this period, India also has appeared on land communities around the plains of the Indus River is believed to be the first Babylonian empire in the region of Mesopotamia. the mainstay of the first communities in the region is an agricultural Minang very simple.
Daily work is more dominated by women so that women play an important role in the family. So while it can be concluded that since the time this was understood Matrilinear basic of the community began to grow in areas Minang up until recently widened Minang cultural roots, although Islam as a religion professed by the society last Minang Patrilinear have understood.
Judging from the present bronze peninggalan2 Kerinci area, the archaeologists also concluded that in about the year 300 BC has been a wave of immigrants from the Malay families who enter the territory of the Young Minang with the Bronze culture. mingling of the Old Malay and Malay Youth is what melahirka Minang ancestors and the culture of society in the days megalithikum Bronze
Some of the traditional Minang till today still believe that their ancestors came from one of the warlords ISKANDAR Zulkarnaen (Alxander the Great) who came from Rear Indies, who came to evacuate the stricken area and settled at thr top of Minang Merapi.
Therefore, the traditional Minang people believe that their ancestors come down from the summit of Mount Merapi, according to a widely circulated among the Tambo Minang people, like the poem below
Dimana diselai pelita
Dibalik telong nan bertali
Dimana turun ninik kita
Dari atas gunung Merapi
Can be drawn a conclusion that there may be a correlation between the support ancestral culture megalithikum Bronze at the time of the arrival of the commander of the King ISKANDAR Zulkarnaen (IZ) as the successor of Darius I the first dynasty master PUNJAB region around the year 518 BC, as can be read from folk legends about the quote origin of the Minang below
This story the same with The south Tapanuli tribe as tol by my frimen Dr Anwari Lubis to me, there profile near same with middles east people especially like Gujarat and Libanon area especilly in Silungkang area(Dr Iwan Notes)
Pre Adityawarman
Situation in the wild before Adityawarman arrive at minangkabau many has not obtained the information from the experts, informasi of information passed on from father to son daand so on ,They are called
“Tambo NATURAL ALAM MINANGKABAU”
Judging where it came from Minangkabau people, according to the legend of the slopes of Mount Merapi. , they came down from the mountain, the eighth] aerah lower yng more prosperous.
Their first settlement after falling from the peak of Mount Merapi Manduro called Sandilaweh.di jungle, south slope of Mount Merapi on the level of a 1000 meter, according to Westenenek, at the end of the last century the area was there a huge flat rock nearby to pray and make offerings or make a request.
Sandi.laweh part of the first people constantly looking for new temnpat lower and settled in Padang Panjaringan.
Then from here [back to the beautiful mountain and hill Patialo Siguntang, continue again through the “Fields Penenangtalang” to Lubuk Sibar leaves it “Satukah banang” where swim “beradai strange fish”.
Finally get to the banks of the River Singkarak (formerly named the River Una) and tiled getting hot springs.
Disilah they really only too well settled and named this place Pariangan> (where the joy)
At that time the head of a man named pemukiaman Angsangmudin Lundang Puti and wife.
Also at that time there was a prince of the people appointed as bandaro Kayo in Pariangan and Maharajo Great Padangpanjang
Era Adityawarman
Since the 13th century AD,
Minangkabau society has undergone a series of shocks and social change, which basically has affected the value system and the institutional order of society based Minangkabau villages. Hindu-Buddhist religion professed by the royal family, the old Minangkabau kingdom for many centuries since the 13th century was not much affect the Minangkabau people, who stick to traditional Minangkabau, which is guided by the teachings of nature Alam takambang be a teacher.
1275
Pamelayu expedition sent by King Kertanegara of Singosari the Malay kingdom located or Damasraya dihulu Batanghari river. Damasraya namaya king and kingdom that ruled Mauliwarman once part of the kingdom of Srivijaya, which annexed the Malay kingdom.
1295
After twenty years, in 1295 the army returned to Java Singosari among other things to bring the two daughter of King Muliawarman jinga blood and blood brother since both plots are very beautiful daughter. So that got the first mate of the Majapahit kingdom and his son later became King
The oldest (blood orange) married a lady of high rank in the palace (the minister), his son Adityawarman, so he was the king’s grandson who was raised in the Kingdom Muliawarman Majpahit.
The 14th and 15th Century
Minangkabau kingdom developed around the 14th century and 15, Srivijaya kingdom had been through the following account after its heyday.
1339
In 1339 Adytiawarman went to Sumatra, and disiini Minangkabau kingdom he founded and became its first king.
1347
According to another theory Aditiwarman to Sumatra in 1347, according to figures carved on the statue amoghapaca reigned in the region are briefly and then move to the area tanahdatar kingdom now. Why switch may occur in the palace coup d’etat Dhamasraya Malay kingdom of Majapahit kingdom or be attacked.
Pagarruyung Palace History
Pagarruyung Palace
The king , who were believed to have founded the kingdom and presided over the central Sumatra region
between 1347 and 1375 ,
is Adityawarman and most likely he control the local gold trade.
Adityawarman was the son of Mahesa Anabrang , a warior from Sriwijaya Empire and Dara Jingga , a princess from Dharmasraya .The few artifacs recovered from Adityawarman’s reign include a number of stones contraining inscriptions , and statues.
(this different info , I only know that Dara Jingga merried the ministry of Majapahit kingdom –Dr Iwan note)
A building was built in 1976 to represent the original Pagaruyung Palace and open to the public as a museum and tourist attraction.It was built in the traditional Minangkabau ‘ s Rumah Gadang architectural style , but had a number of a typical elements including three stories
The foundation of the kingdom of Minangkabau
1680
division:
Minangkabau-
-Sungai Tarap
-Suroasso
Pagar-Ujong
Awak-Sungai
Minangkabau-
Raja Alam Yang Pertuan Sakti 1641/1849
1641 1680 Sultan Tuanku Raja Alam Alif Kalipatullah XXV
1680 1695 Perkasa Tuanku Raja Alam Alam Pemangku XXVI
1695 1719 Sultan Tuanku Raja Raja Alam Bagewang II Pemangku XXVII
1719 1739 Sultan Tuanku Raja Arif Alam Badaeunsyah XXVIII
1739 1780 Tuanku Raja Raja Alam Alam Muningsyah The XXIX
1780 1798 Tuanku Tuanku Raja Basusu Ampek Raja Raja Alam Alam II Muningsyah XXX
1798 1803 Tuanku Rajo Bawang Tuanku Raja Raja Alam Alam Muningsyah III XXXI
1803 1804 Tuanku Raja Garang Sambahyang III Sumpur Kudus Pemangku Raja Alam XXXII
1804 1849 Tuanku Raja Hitam Tuanku Raja Raja Alam Alam Bagagarsyah Johan Berdaulat XXXIII
Dates:
1630
status Pinangawan splits:
Bila-
Sungai Taras-
Tasik-
Bila-
1641 1680
King Tuanku Sultan Alam Alif Kalipatullah XXV
2)Colonial Era
17th Century’
In the 17th century Pagarruyung king of the rumored MinangKabhu very charismatic and full power.
Empire centered in Tanah Datar, famous in those days as a gold mine of the most easily looted, because gold does not have to dig too deep to be found.
Governor General of Netherlands Cornelis van Quelbergh representative for the Dutch VOC Malacca in 1641 sent Thomas Dias (Portuguese citizens in Malacca, as was previously occupied by the Portuguese) to get to the Siak river and tried to make contact with the King in making trade agreements MinangKhabu gold, pepper and Tin, as well as an envoy to discuss the long-running conflict between the Dutch Malacca Johore, Siak, Jambi and Palembang.
Researchers reviewed data about the doubting Thomas Dias trip, because Pagarruyung not close to theriver in Tanah Datar Selo, but probably farther north near the river between Buo and Kumanis Sinamar
July 6, 1662
Treaty of Painan:
coastal areas of Minangkabau, including Padang, become a protectorate of the VOC, which guarantees them security against raids from Aceh
1680 1695
Mighty Tuanku Raja Holy Stakeholder XXXII
In 1686,
Amangkurat II sends secret letters to Johore, Minangkabau, English East India Co, even Siam trying to find help against VOC.
1695 1719
Sultan Tuanku Raja Raja Alam Bagewang II Stakeholder XXVII
1696
Sultan Muhammad Syah of Indrapura abdicates and VOC gains influence in the absence of a ruler there.
Alpha
18th Century
1719 1739
Sultan Tuanku Raja Arif Alam Badaeunsyah XXVIII
1739 1780
King Tuanku Raja Alam Alam Muningsyah I XXIX
1766
1766
western part Pasaman consisting of coastal areas Katiagan starting from the south and ends at aia Bangih in the north has become a haven the merchants of Europe such as Britain and the Netherlands.
Katiagan Masang rod bounded by a separate territory with Tiku Agam area once contained a highly developed commercial center with a major brokerage named Peto Mage ‘, a Minangkabau half of Aceh who have shed a bit into the mouth of the Batang Masang. Christine Dobbin writes as follows;
When the British private traders began entering these waters, the Pasaman can also supply them with pepper and this continues until the end of abat eighteen, when the place is also a regional supplier of rice to the British power on the coast farther.
Pasaman also provide a way out for the export of gold from Rao, the valley immediately to the north Alahan length, which is the area of exporting gold from time immemorial.
British trade with the region’s growing Pasaman so in 1766 the Netherlands was also flying the flag there, but they can only survive until the year 1772.
After developing the ports because of its association with the British people, while the Acehnese traders also came and settled on the coast between Pasaman and Masang River.
Pasaman area thus evolved into part of the coastal trade network developed based on the needs of British private traders.
If we cast a little view of the east, not far from the town center Simpang Ampek, therein lies the area named Mount Ophir. The Minangkabau language vocabulary, does not have the word “Ophir”. Mentioned in the literature that comes from the word Ophir Portuguese vocabulary.
What makes people interested in the Portuguese hills, so they named the Mount Ophir. But we will not discuss this.
This area of Mount Ophir before Indonesia’s independence, one of the Dutch business developing oil palm plantations and that’s when the first foreign plant called palm touching Pasaman.
After the nationalization of Dutch companies under Law no. 56 In 1958, this estate belonged to PTPN VI.
Raja 1775/xxxx
1775 1810 Marhum Asal (posthumous name)
1810 1835 Marhum Mangkat of Rantau Baru (posthumous name)
The Sultan Muda 1835 1871
1871 xxxx Sultan Muda II
1780 1798
King Tuanku Tuanku Raja Alam Basusu Ampek Muningsyah II King of XXX
-Tasik (Kota Pinang)
Raja 1785/xxxx
1785 1800 Sultan Rakhmat Syah
1798 1803
King Tuanku Tuanku Rajo Alam Onion Muningsyah III King of the XXXI
-Sungai Taras (Kampong Raja)
Sultanate 1789/1816
1789 1816 Khalifatullah Inayat Syah
Raja 1795/xxxx
1795 1815 Sultan Bongsa II
Raja 1795/xxxx
1795 1815
Sultan Bongsa II
Sultan bagagaryah Official stamped
19th century
19th Century AD is the most decisive in history and culture of Minangkabau.
In this century there has been not only a series of purification and renewal efforts of the creed and practice of traditional and syarak, but also there has been interference of the
colonial Dutch East Indies which pitted indigenous people and religious people, who both embraced Islam.
The term ‘agreement’ is felt more appropriate than the term ‘determination’, therefore in accordance with the principles
‘Sit up straight at the same low-high’ followed by the Minangkabau society.
The term ‘Minangkabau culture’ refers to a whole way of life as one of the Minangkabau ethnic group
ethnic groups in Indonesia between 1072 according to data from the National Census of 2000. Ethnic diversity of Indonesia than is recognized
sesanti Coat in the State, was also recognized by Article 36 a of the Constitution of 1945.
Review of SBK ABS cultivated in this Agreement is comprehensive and actionable, so that
includes not only the teachings of the betsifat normative, but also the institutions that implement these teachings, human behavior
who embrace the teachings, and policies that need to be further considered in the implementation.
A concise review of the history of the concept of ‘Indigenous Basandi Syarak, Syarak Basandi Qur’aan’ can be seen in
Gusti Asnan, 2003, History of Minangkabau dictionary, PPIM, Padang, pages 8-10.
The phrase ‘customary mangato syarak mamakai’ than there is in the range of books on traditional Minangkabau proverb goes, is also
The dictum contained in the Decree of the Great Council of West Sumatra No. IX LKAAM TAP-10/MUBES / IX LKAAM/SB/VI/2005
Dated June 5, 2005 On Application of Customary Basandi Syarak Syarak Basandi Qur’aan.
‘Aspect’ refers to the Province of West Sumatra, while the ‘Overseas’ refers to the tribal areas overseas
Minangkabau people, both in Indonesia, as well as abroad.
As citizens, Minangkabau society has the right to enjoy rights and protections of the Unitary
Republic of Indonesia and shall be subject to the fundamental positive law of the State and the Republic of Indonesia.
This section should be listed as a historical background, to understand the position in Minangkabau society SBK ABS
experiencing a wave of change many times.
1800
Catatan kecil,
MAK ITAM,
adalah julukan masyarakat Minang bagi kereta api ber LOKKOMOTIF warna hitam dengan tenaga uap yang telah ada sejak sekitar 1800 an di MinangKabau
Kereta ini melalui rel bergerigi untuk melewati daerah tanjakan
Image yang dramatis adalah ketika kereta tersebut terlihat sedang melewati tepian danau SINGKARAK, berdampingan dengan jalur kendaraan
1803-1821
After experiencing a prolonged conflict, followed by a devastating civil war between the years 1803-1821, followed by
Minangkabau war between the years 1821 – 1838
to face the armies of the colonial Dutch East Indies,
1803 1804
King Tuanku Garang Sumpur Sambahyang III King of the
1804 1849
1800 1835 Sultan Alam II Bidar
1809
Oleh: PUTI RENO RAUDHA THAIB
Ketua Umum Bundo Kanduang Sumatera Barat
Chairman of West Sumatra Bundo Kanduang
footage of a king of Minangkabau, among the many kings who were ascending and descending turns.
Tuanku Raja Muning Alamsyah or also called The Sultan Alam Dipertuan Muningsyah
is the natural king Pagaruyung who survived extraordinary tragedy in Koto hands of murder, Tanah Datar in 1809 in Padri War raging in Minangkabau. Years of this tragedy contested. Christine Dobin recorded in the Islamic Revival In The Changing Peasant Economy, (Inis, Jakarta 1992) the tragedy occurred in 1815, as well as written Rusli Amran in West Sumatra until plaque length, (Sinar Harapan Jakarta 1981).
1813
Minangkabau brass token kepeng coin in 1813 during raffles EIC occupation Indonesia look the symbol of Minangkabu sunflower “Pantjar Matahari “ like the script stone look below
Pantjar Matahari(Zonnebloemen of Lotus) of Minang King Tom(Koeboeran rajo) Batoesangkar in 1879
1815 1871
Sultan Mustafa
Dates:
1816
extinction of the state and the colonial government of the Netherlands
up
Successor states of Pinangawan
1821
-Suroasso
Daulat Yang Dipertuan Raja Alam xxxx/1821
xxxx 1821 Kerayahan Sultan Alam
Dates:
1821
extinction of the state and the colonial government of the Netherlands
Pagar-Ujong
Yang Dupertuan Raja Alam
1815 -1871
Sultan Mustafa
Oleh: PUTI RENO RAUDHA THAIB
Ketua Umum Bundo Kanduang Sumatera Barat
PADA dua minggu lalu berturut-turut telah disampaikan tentang institusi Rajo Alam, Rajo Adat dan Rajo Ibadat. Selanjutnya kita melihat pula cuplikan tentang seorang raja Minangkabau, di antara banyaknya raja-raja yang turun naik silih berganti.
Tuanku Raja Muning Alamsyah atau juga yang disebut Yang Dipertuan Sultan Alam Muningsyah adalah raja alam Pagaruyung yang secara luar biasa selamat dari tragedi pembunuhan di Koto Tangah, Tanah Datar pada tahun 1809 dalam masa Perang Paderi berkecamuk di Minangkabau. Tahun terjadinya tragedi ini dipertikaikan. Christine Dobin mencatatkan dalam Kebangkitan Islam Dalam Ekonomi Petani Yang Sedang Berubah, (Inis, Jakarta 1992) tragedi tersebut terjadi pada tahun 1815, sebagaimana yang juga ditulis Rusli Amran dalam Sumatera Barat Hingga Plakat Panjang, (Sinar Harapan, Jakarta 1981).
1821
Sultan Alam Bageger
1821-1834
Raja Yahsir Alam
in 1832
Tuanku Imam fatwa ishlah Bonjol provide the basis for the development of Indigenous Teachings Basandi Syarak, Syarak Basandi Qur’aan, Syarak Mangato mamakai Indigenous (ABS SBK) – which is then fitted with a ‘Natural Takambang So the teacher – as a basic value in managing the Minangkabau society. Tuanku Imam Bonjol fatwa was later confirmed in Bukit Marapalam Oath Satie
1835 1865
Sultan Alam Bidar III
in 1837
at the Bukit Pato, Lintau,near Batusangkar.
Because then the whole Minangkabau colonized by the Dutch East Indies colonial government launched pitting politics and political cultivation, followed by two World Wars, two War of Independence, and a series of protracted conflicts in the country,
The Doctrine of Primary and Indigenous Basandi Syarak, Syarak Basandi Qur’aan has not had time to put together in an integrated and assembled in a document that was passed along by the Minangkabau
Dates:
1849
extinction of the state and the colonial government of the Netherlands
Dates:
1834
extinction of the state and the colonial government of the Netherlands
Awak-Sungai
Sultanate 1789/1816
1789 1816 Khalifatullah Inayat Syah
Dates:
1816
extinction of the state and the colonial government of the Netherlands
up
Successor states of Pinangawan
Dates:
1630
status Pinangawan splits:
Bila-
Sungai Taras-
Tasik-
Bila-
Raja 1785/xxxx
1785 1800 Sultan Rakhmat Syah
1800 1835 Sultan Alam II Bidar
1835 1865 Sultan Alam Bidar III
1865 1903 Sultan Alam Bidar IV
1903 xxxx Bidar Sultan Alam V
-Sungai Taras (Kampong Raja)
Raja 1775/xxxx
1775 1810 Marhum Asal (posthumous name)
1810 1835 Marhum Mangkat of Rantau Baru (posthumous name)
The Sultan Muda 1835 1871
1871 xxxx Sultan Muda II
-Tasik (Kota Pinang)
Raja 1795/xxxx
1795 1815 Sultan Bongsa II
1815 1871 Sultan Mustafa
1871 1905 Yang Dipertuan Sati
1905 xxxx Sulung Mustafa Yang Dupertuan Mamur Perkasa Alam Syah
THE MINANG KABAU HISTORY COLLECTIONS
minangkabau coin 183 with sunfolewr pantjar matohari
1815-1871
Yang dipertuan Sultan Mustafa
1845
Area “Rantau nan Tigo Jurai” of the kingdom of Minangkabau Batanghari Region, Hulu and Hulu Kampar Left Kuantan, there are some disinana king, as representative of the Minangkabau King promised not to allow the Dutch to enter.
BVNL BEHORDE VERHUUR NEDERLAND
1865
1865 1903
Sultan Alam Bidar IV
The kotogadang man in 1865
1867
Minangkabau of Sumatra in ceremonial costume. These richly brocaded garments are heirlooms.
1870
The Minang House at Koto nan ampet(the fourth city) Pajakoemboeh in 1870
1871-1905
Yang dipertuan Sati sulung Mustafa
1975
PERANG BUKIT PUTUS (1875): ADAKAH DATO’ SIAMANG GAGAP SEORANG PAHLAWAN ATAU SEORANG POLITIKUS ISTANA YANG LICIK ?
Stuttering Hero gibbon Negeri Sembilan
War broke HILL (1875): THERE Dato ‘Siamang stutter a hero or a cunning CASTLE POLITICIAN?
When talking about the history of Hill End War (25-11-1875), its telling would be incomplete if the role of a Big Man Castle Waiting series namely Dato ‘Siamang Stuttering or the actual name of Hj Kahar bin believer is not spoken.
The telling of history that is the average raise this figure as a national hero when he chaired the Yam Tuan netherworld armies fought with Army Dato ‘Law Ujong Badger River, aided by Britain and made triumphant Dato Force Act is assisted by the British berundur to Paroi.
Dato ‘Siamang Stuttering is also portrayed as opponents of the intervention of Great Britain and by that time he was appointed as karektor appropriate icon for the freedom of the nation
Gambaran wajah Dato Siamang Gagap
But there was the face of Sahaja Dato ‘Siamang Stuttering? Maybe if we can look at history from differing angles, we may understand how and why something was true and perhaps the events we see the true face of people who for so long hailed by history.
1877
Dutch entered the Batanghari region through the expedition Veth.
1879
Minang King Adhytiawarman Tomb Batoesangkat in 1879
Adhytiawarna Script stone (batoe Basoerek) Batoesangkar in 1879
Prasasi “Kuburan Rajo”The King tomb, WITH SANSEKRIT LANGUAGE MADE IN 1356,may be this the Minangkabau Old script.
Istana Pagarroejoeng scriptstone Batoesangkar in 1879
At Boekitgombak about 2 km from Pagaruyung there was the bigger stone with 21 line script in year 1356
The ston script batoe basoerek now
An old small town, 50 km southeast of Bukit Tinggi, it is a centre of the ancient Minangkabau culture. Pagaruyung is the historical site of a Minangkabau kingdom in the 14th century. Nearby is where some archaeological vestiges, such as the Written Stone, the Stabbed Stone and some other relics can be found.Nearby is where some archaeological vestiges, such as the Written Stone, the Stabbed Stone and some other relics can be found.
Pantjar Matahari(Zonnebloemen of Lotus) of Minang King Tom(Koeboeran rajo) Batoesangkar in 1879
Compare with Batu Basurek Batusangkar now below
Adhityawarman name known by the scientist, he ever went to Chinea to times as the envoy of Majapahit Kingdom , he built Candi Jago which keep the King Wisnuwardana ash . and the latest candi was the Rocok at soegeilangsek, that time Adhytiawarman in Minangkabau .
Batu Basurek citadel located at Kubur Rajo village, Lima Kaum Sub distric is 4 km from the Batusangkar.Batu basurek is located at the top of the graves of the king Adityawarman.inscription Batu Basurek any posts were written with it in ancient sanskerta.Batu Basurek is 25 cm wide 80 cm high with a thickness 10 cm and weight of 50 kg.
Batu Basurek has aged 659 year.
This discovery inscription is written in the first
16 December 1880
by P.H. Van Hengst, Assistant Resident Tanah Datar. Prof. H Kern, an expert from the Netherlands, who he first discussed with the inscription any posts Java Ancient Sanskrit language it.
In the 1917
he is to translate the contents: “Adityawarman strong forward, he Kanakamedinindra authorities or Suwarnadwipa (Sumatra or Golden Land). Adwayawarman father. He Indra family.”
Adityawarman born from the womb Dara Jingga, daughter of the king Darmasraya located at the Batanghari river, Jambi. His father, Adwayawarman earlier, relatives Singosari palace.
Have, in 1292
China’s Kublai Khan Singosari attack. And his brother Dara Jingga, Dara Petak, bring the army to help Singosari. Unfortunately, Singosari fall, and eventually mastered Jayakatwang.
Then Raden Wijaya Jayakatwang move and rename it into the kingdom of Majapahit. Raden Wijaya married Dara Petak. Dara Jingga make the Adwayawarman. Once married, Dara Jingga invites her husband back to Darmasraya – and Adityawarman was born.
After Majapahit for various services, so the king finally Adityawarman in Darmasraya. He moved the kingdom’s Siguntur (Sawahlunto Sijunjung) to Pagaruyung.
Until now the Pagaruyung still have differences of opinion whether Adityawarman Minangkabau king or king Pagaruyung only.
Because, at that time that the king in The Limo Kaum, Pariangan, Tanah Datar and the other, is Datuk Parpatih Nan Sabatang and Datuk Katamanggungan. “Adityawarman a sumando not more, (the husband of the Minangkabau).
Batu Basurek is a stone with inscriptions in the old Palava script of India, bearing the legend of Adityawarman
in the year 1347.
Literally, “Batu Basurek” itself means “The Written Stone”.
The stone’s 25 cm wide, 80 cm high, and 10 cm thick. Erected above King Adityawarman’s resting place centuries ago, this stone was rediscovered in December 16th, 1880.
The inscription told about Adityawarman’s heritages. Due to his services to Majapahit Kingdom, Adityawarman became a king in Dharmasraya and moved his kingdom from Siguntur Sawahlunto to Pagaruyung
Minang Stone script now
Adityawarman Stone Script
This site is where all the collection of Stone script during the King Adityawarman ruled.
Many found around Bukit gombak, and written in ancient Java Script, Sanskrit and Ancient Melayu.
Those written stones write the praises for the King Adityawarman, + 4 km from Batusangkar on the way to Pagaruyung. Located in Pagaruyung Village Tanjung Emas Sub-district
Adityawarman Bronze Collections
A close container made of bronze relics allegedly one Adityawarman kingdom, found in archaeological excavations in the Mount Jorong crest, Nagari Baringin, The Limo District, Tanah Datar regency, West Sumatra, the excavation ended on Friday (15/4).
Kompas , Monday, April 18, 2011 –
archaeological excavations to find more remains of the Kingdom of Adityawarman by researchers from Indonesia, Germany, Australia, and Holland will return in March 2012.
“The estimated excavation continued in March 2012.
The location is still on the Mount Dama ‘(Resin) and Bukit Kincia (windmill), “said Head of Preservation Hall Preservation and Utilization of Archaeological Heritage (BP3) Batusangkar, Budi Istiawan, Sunday (17/4), after the first phase of excavation at Bukit Jorong crest , Nagari Baringin, The Limo District, Tanah Datar regency, West Sumatra. The first phase of excavation took place from March 16 until April 15.
In the interim, continued Budi, a number of findings from the excavation Archaeological excavation project called Tanah Datar 2011 chaired by Prof. Dr. Dominik Bonatz of the Freie Universität Berlin, Germany, it is stored in the BP3 Batusangkar.
Previously, the findings in the form of shards of pottery from China during the Song Dynasty and Ming Dynasty, pottery shards, glass beads of various colors, closed container made of bronze, and a handful of stone axes, were first systematically recorded.
The 11 holes are dug with a system of trench (trench) is between 2 x 3 meters to 10 x 10 meters was again covered with a mound of earth after plastic coated. “To be continued if there is excavation and over,” said Budi.
Meanwhile, the two locations that serve as the first stage of excavation, the Bukit Kincia (mills) owned by residents, were asked not to be used first. “Before the land was leased during the excavation, but I’ve done that approach should not be disturbed until the excavations conducted at least once next year,” said Budi.
He added that the Bukit Kincia who is also an ancient tomb was believed to residents around the area to be avoided, so that small communities are likely to be tilled. Previously, Dominik said he and his team also found a number of large pieces of brick, which is supposed to be part structure of an ancient settlement in the excavation area.
“But the pieces have been destroyed. Likely due to agricultural activities undertaken on land above the people, by constantly plowing the land, “said Dominik.
As for the Bukit Dama ‘(amber) is also used as a first stage of excavation, a wholly owned Tanah Datar regency. Budi added, the first stage of excavation that followed also by Prof. Dr. Arlo Griffiths who is an expert on literature, history, and culture of the countries in the Indian subcontinent in the institution École Française d ‘Extreme-Orient representatives of Jakarta, there are repeated findings about the history of reading that need to be updated.
Malayupura
One of the most important, said Budi, is the mention of the name Melayupura, which has been commonly used in archaeological treasures. “But after re-read by Arlo, was a well read as Malayupura,” said Budi, who mentions no less than 25 inscriptions relating to reread Adityawarman in the stretcher.
Another finding is the designation of Lake Singkarak who was already there from the past. “It has been found in inscriptions Paninggahan in Solok. The inscription was first there in the lake, “said Budi.
Regarding follow-up after the first stage of excavation, Budi said, likely will be held a seminar to explain the results obtained the following findings with the present. Budi explains, it still will be further discussed between Dominik and Arlo.
Based on the research, said Budi, a figure which can be equated with Adityawarman Mahapatih Gadjah Mada in building the kingdom of Majapahit, known to be the King of the Malay-based Dharmasraya Watershed (DAS) Batanghari. The region is now included in Regency area Sijunjung, West Sumatra.
According to Budi, Adityawarman who calls himself the Maharaja Sri Kings that ruled between the years 1347-1375, covering the area now called Dharmasraya District, Tanah Datar, until Pasaman, West Sumatra. (INK)
“Ba Luhak Nan Tigo” and “Ba Luhak nan duo” The center of Minangkabu Kingdom
Pusat alam minangkabau yaitu” Ba Luhak nan tigo” consist Tanagdarat,Agam and Limapuluhkoto(fifty koto)” and “ Ba Luhak nan duo” consist Kotopiliang and Bodicaniago.
Luhah Tanahdatr is the biggest and more important related to history, expand to north, east and tengara Singkarak lake,with center at Pagarruruyung near Batusangkar. Consist 14 nagari(minangstate village) unity to Laras with leader Tengkulareh and later became district with the chief Demang . At the Merapi mount there was Priangan village, this village became famous in Minangkabu legend story , not far from this village there is the prassti inscript stone called “Batu Basurek(bertulis)” consist 6 line with tarikh 1250
1880
Loemboeng Padi (Rice storage) and Garobak Padati(native minang karbouw carriage) at Padang Darek Bovenlanden in 1880
The Minangman from soengei Poear in 1880
The Padang Pandjang Minang womens in 1880
The Minang Bridegrom at Batipoeh village in 1880
The Agam minang women in 1880
- The Minang cride from Soegai lassi in 1880
The Minangkabau Man in 1880
1887
The Minang bridge at Soepajang in 1887
1890
The Minang Bride “Darek” boven landen in 1890
The Minang Family of Solok with dutch women and children in 1890
Pajakoemboeh Minang Kerapatan adat Raad House 1890
1892
Amai (mother) Pajakoemboeh in 1892
Rangkiang Minangkabau rice storage at Batiboeh in 1892
The End Of 19th Century
Batanghari district does not include the residency of West Sumatra, is still an area of Freedom. Until the end of the 19th century the area was free and the people Batanghari sanggat proud of this independence. Kuantan and upstream along the Upper Left Kampar these areas include “Rantau Nan Tigo Jurai” of the kingdom of Minangkabau
1895
In 1895 an expedition Yzerman is not allowed in the “Overseas lowland” Minangkabau.
1900
The Minang Balai Adat –traditional meeting house at Lawang Matoer in 1900
The Minang adat meeting House at Singkarak in 1900
Remember the Poem
Singkarak Koto nan tinggi sumanik Mandulang-dulang Jadi Urang babuek baik karnao Budi baik salau dikanang urang
The family of Minang Lareh(leader) at Soegei Poear(near Boekittinggi) in 1900
The Minang Women at Pajakoemboeh in 1900
The Minang Man of Kotogadang in 1900
tabuik Pariaman in 1900
The Minangkabau copper House model in 1900
1903
1903 xxxx Bidar Sultan Alam V
1905
The nature Mighty dipertuan Mamur Sjah
Walter Houston did not hear the advice of the Government of the Netherlands and want to go through the district Djambi Batanghari he was assassinated in 1905 as a result of this disana.Daerah caused difficulties in the Netherlands due to be a place to escape the contract laborers who worked in coal mines Ombilin Sawahloento and many people fled there Bonjol Padri , as well as the local leader of the people who do not like the Dutch rule, which is why in 1905 the District Batanghari presented with the agreement requires the Kings to recognize the sovereignty of the Netherlands Indies Government. They are required to sign a short plaque with the same content for all areas means that less time was still independent. For distributors Batanghari signed on behalf of the progenitor KhatibBesar City and Padangtarab V, Sultan Maharaja Sri untyuk KotaBesar Kings, Majesty Tuanku Majolelo to Padanglawas, lord Bagindoratu Siguntar and some few other kings, all claimed that:
They are part of the Indian 1.Daerah Belandadan thus under Dutch rule.
2. Be loyal to the King of Holland and guberenur General as his deputy
3. will obey all the rules and so on.
Raja Pagaruruyung although recognized as a superior, have practically no power at all and yhanya recognized for its customs and traditions are everywhere. Instead the King was satisfied Pagarruyung origin recognized only as Yang Dipertuan and got “Mas Manah” once every 3 years darei shoreline. The task-Paluing most dipertuan Pagarruyung King confirmed or completed if there is some friction between the Kings of Small and some of the tasks again. This also is done if requested bonding is not really practical, and the Kings on the shoreline had been independent in action, who oversees several powerful DAPT kings nearby Small
. (ibid Rusli Amran)
1906
tahun 1906 Padangrocok sering di datangi.Belanda
1910
Minangkabau 1910
Cerek (Vessel)kuningan(brass) basamo Palito(lamp) Kuningan Minang in 1910
The Minang Copper oil Lamp in 1910
TheMinang Copper silver bittle nut(kapur sirih) tobacco box in 1910
The Minangkabau chief(kepalo adek ninik mamak ) with special Minang wooden hat in 1910
The Minang copper Kattle for washing hand in 1910
1908
Sjarifah nawawi the first student of first school at Padang
Sjarifah lahir di Boekittinggi 1896 adalah anak
Engku Nawawi sutan Makmoer(1858-1929) guru sekolah raja(kweekschool) di Fort de Kock Boekittinggi dan ibunya bernam chatimah sjarifah.
Sjarifah disekolahkan di ELS European large school dan terus ke Kweekschool tahun 1907
Kweekschool fort de Kock tahun 1908
1911
The Minang House at Kotogadang in 1911
The Minang house in 1911
Minangkabau bride 1911
The Minang Loemboeng Rice storage in 1911
The Minangkabau bride in 1911
The Minang bride from Tilatang in 1911
The minang pantjak silek dancer in 1911
1913
After the Dutch power in the area until the Batang Hari. This area is divided into two districts of the Big City and Batang Hari. In 1913 moved to the River Dareh KotaBesar which includes section of West Sumatra Tanah Datar Keresiden. This area has a tributary to Pangean and Takung Sidjoendjoeng Kandih old name, and obviously sunagi Batanghari is the best way to achieve Alam Minangkabau
1915
THE Minangkabau women in 1915
1918
The Minang womens of Pajakoemboeh in 1918
The Minang bride from Batipoeh Padang Pandjang in 1918
The Minang Kabau man with his bird perkutut in 1918
1923
The Vintage Minangkabau picture postcard in 1923
1935
Overseas areas along the valley Batanghari Minangkabau kingdom does not mean there are some villages such as propagation, Padangrocok, Lubukbulan, Padanglaweh, Siguntur and others. , This area gets the attention of archaeologists and scientists of ancient language support that is exactly diaerah soegeilangsek. This area is situated on the edge between the upper Batang Sawahloento and Sungaidareh
Adytiawarman statue from Majapahit found at Rambatan Soengei Langsat branch of Batanghari river above Sidjoedjoeng
in 1935
when 300 workers are busy raising a statue of the Rocok from his bed for nearly six centuries. The people call it the Rocok and where he slept so soundly, called Padangrocok. The statue was made of stone nearly 4 ½ feet high and weighs over 4 tons with a malignant form of profiles, which are then transferred to Boekitinggi zoo and finally to the current Jakarta Central museum of local ini.Rakyat rocok already knew the giant was sleeping, even better used as a whetstone to sharpen pisau.Menumbuk can be part of the statue has become a small mortar. But the Dutch had colonized in 1905 there
The Minangkabau Traditional History
Sultan Haji Taufik Thaib alias Sutan Haji Muhammad Taufik Thaib gelar Yang Dipertuan Tuanko Mudo Mangkuta Alam (Yang Dipertuan Raja Alam Pagaruyung)
He is the 19th Emperor of the Minangkabau area. This area is ruled by many traditional rulers.
The paramount rulers are 3 of the religion, tradition and the worldly life. This Emperor is the last one and also the main ruler.
The Empire really ceased to exist as existing monarchy in 1833, although some branches were allowed to rule in litle areas nearby.
A branch of the dynasty is also the rulers of Negri Sembilan in malaysia.
A rather important person in the rea tries to explain his opinion about the rights his claim on the Emperor’s dignity as well.
Sutan Taufik Thaib is until now actually the most traditionally recognized monarch here. The succesion goes from male monarch to son of his sister.
Hopefully the recently burned palace will be built up
Dynasty Of Undang Nanning
Dato’ Undang Naning
(Property of Dynasty Undang Naning)
In the 14th century
Minangkabauw peoples from the island of Sumatra began to go to the area, which is now known as Negri Sembilan (as an historical name).
First you couldn’t really speak of states as these exist now.
The Minangkabauw people are a sort of decentralised people. There are many peoples under their own ruler; in Minagkabauw under the paramount rule of an Emperor; assisted (in European idea) by 2 other paramount rulers; but the Emperor is what we call the wordly ruler.
After some time some states took shape in Negri Sembilan (meaning the Nine States):
Sungai Ujong, Rembau, Johol, Jelebu, Naning, Segamat, Klang, Jelai and Sri Menanti.
For all kind of reasons Naning, Segamat, Jelai and Klang later became part of the surrounding states. In that process Naning had a special status, retaining much of his autonomy as a traditional system, with the Dato Undang, or Penghulu at the top.
Under it’s ruler
Datu Abdul Sayid Naning
lead a proud war for it’s independent status and after some successes, the tide changed however for Naning and was overwhelmed by the British troups in 1836. The so-called Naning war is an important fact in the history of Malaysia.
The Dato Undang was deposed and taken prisoner and forced to live at another palace.
From then on the traditional Dato Undang system of Naning lead a sleeping existence, although after the last ruling Dato Undang other Dato Undangs were installed(for the official then existing local government) unofficially.
From 1924 there was a revival of this traditional system.
It received from then on some blows.
The Dato Undang, who had the dignity in World War II was executed by the Japanese occupationforce for being one of the rebels.The succesor was murdured after the World War II by rebelling communists. His succesor was then the adatleader and remained as such until some years ago. He was then nearly 100 years and was the great symbol of Naning traditional culture.
Naning was since 1836 a part of the State of Malakka.
Then the present Dato Undang of Naning was installed. He is originally a policeofficer in the nearby semi-principality of Tampin; in Negri Sembilan.
Then he took up his residence in the as palace functioning building and tried to preserve the regalia and other heirloom of the dynasty, which threatened to be dispersed.
The reason, why Naning now is out here,is that after his installation the Dato Undang made a ceremonial trip to the Emperor of Minangkabauw, or Pagaruyung on Sumatra and told him about his installation and asked for his ceremonial approval, which was given. That was to retain the old bond between the 2 Minangkabauw peoples in the areas lying on both sides of the sea.
The Negri Sembilan people were united by a prince from the Pagaruyung Imperial Court, which went to Negri Sembilan to be the paramount Ruler after a request from the rulers there.
This bond still is maintained from time to time.
Apart from these ceremonial contacts no really contacts are between the 2 Minangkabauw peoples, because both peoples concentrate totally to the country in which they are living.
The present Dato Undang of Naning want to see his fellow royal brothers in Indonesia by going (probably) from 25-30 november 2008 to the 1st SE Asia Royal Heritage Festival and Expo in Denpasar/Bali.
But his main task is now to preserve the local culture and it’s real symbols.
He is just now the good man at the right time, so that with his relative young energy he can with strong intention try to do so.
May others support him in that in a wise way.
That Naning may be discovered again as an important name in the history of Malaysia Federal Kingdom.
Tradisi Keagamaan Islam
dan Sejarah Tarekat di Sumatra Barat:
antara Tradisionalisme dan Modernisme
Islamic Religious Tradition
and History of the Order in West Sumatra:
between traditionalism and modernism
West Sumatra is one of the people living in Indonesia who can not be separated from Islam. For the people of Minangkabau in West Sumatra, “became the Minang meant to be Muslim”.
If there are people who do not embrace Minang, or exit from, the religion of Islam for example, then they will be socially ostracized. Thus, from time to time, people try to adjust Minang kemasyarakatannya customs and traditions with Islam.
Adjustment efforts by the traditional Islamic values among the Minangkabau society seems to have started since the Minang accept Islam as his religion, that since the establishment of the Kingdom of Pagaruyung (Hamka 1984: 138). Rapprochement with traditional Islam is initially occurs gradually, when Islam started to go from the coast (shoreline) to the countryside (Darek). In Minang vocabulary, the introduction of Islam from the shoreline to Darek is illustrated in the saying: Syarak Mandaki, Indigenous Manurun.
In the next development, engagement with the Islamic Minangkabau society is increasingly entrenched, especially after appearing Padri movement, and there was an agreement or agreements between the religious leaders with traditional leaders on the “Bukit Marapalam” in the 19th century, with the emergence of a very popular adage, namely Indigenous Basandi Syarak, Syarak Basandi Qur’aan (ABS-SBK).
From then on, the values produced by the always underlying the formulation of Islamic values of life and behavior of Minangkabau society.
In this sense, the Minangkabau adat itself believes that contains the values of natural law (the laws), and therefore may be at odds with Islam (Naim 2001: 118).
Minangkabau society also believes that in their social system, Islam and the customs have been well integrated. This is evident in the adage on the ABS-SBK (Abdullah 1971: 6). As an embodiment of the adage that ABS-SBK, there are also another proverb goes, accompanying, such as: Syarak Mangato, Indigenous mamakai; means any form of religious teachings, especially those stemming from the Koran and the traditions of the Prophet applied through customs; or another maxim: Syarak Batalanjang, Indigenous Basisampiang, that is, what the religion is firm and bright, but once implemented in custom, made in the implementing regulations as well as possible, or else goes anyway: Indigenous Kawi, which was common Syarak, that is, customs will not be upright when not confirmed by religion, religion itself will not run if not dilazimkan (applied) through customs.
It must be recognized that the relationship between Islam and adat in Minangkabau is very complex, and, in certain respects, are not infrequent conflict and tension between them. However, as noted historian Taufik Abdullah, for example, even if there is a conflict between Islam on one side with a custom on the other hand, it can not be viewed as a form of tension between the two “world views” (world view) are different, but as a whole within an overall system (Abdullah 1966: 23).
The relationship between Islam and the traditional Minangkabau society is so thick it has attracted much attention of scholars, who study it from different perspectives
Schrieke, for example, is the first batch of scholars who wrote about the phenomenon of Islamic modernism movement in West Sumatra. In his writings, Schrieke tried to describe the upheaval that occurred in West Sumatra due to the perspective new generation (young people) to religion, and as a result of “judgment” against the traditions and outlook of the older (elderly) who have long been entrenched as the ancient, forbidden according to religion, outmoded, and others. In addition, Schrieke also suggested examination of the phenomenon Padri movement, which for the first time seen as a social and intellectual upheaval (Schrieke 1973: 8). As far as the study of movement Padri, Schrieke writing has always been a reference for many subsequent studies (Azra 1988: 3). Schrieke Besides, the study of movement Padri in West Sumatra is also done by Christine Dobbin (1992), who saw it from the socioeconomic perspective. Among Dobbin thesis is that the emergence of Padri real issue is not simply a difference in ideology and doctrine, but also affected by the issue of influence and honor conquest (p. 148) as well as economic competition (p. 165).
Important also argued that the discourse about Islam in Minangkabau adat and it generally includes a discussion of the relationship based on tribal kinship system is matrilineal, with kinship system of Islam is more of the patrilineal nature. This topic has also attracted the attention of some scholars that “fascinated” by the firm attitude of Minangkabau society embraced Islam on the one hand, and still maintain the traditional system based kekeluargaannya it on the other side. Despite more emphasis on the role of women in the middle of the Minangkabau matrilineal system, anthropological study of Peggy Reeves Sanday conducted (2002), for example, also show us how Minangkabau society has shown what is called by Taufik Abdullah as “traditional integration” in the process Islamization in the Malay world
In addition, the one thing that had never escaped the attention of scholars associated with the religious traditions of Minangkabau society is the emergence of the phenomenon of Islamic traditionalists (older people) and modernist Islam (the youth). In this context, the so-called traditionalist Islamic groups, or elderly, usually refers to those practices based on a variety of ritual keberagamaannya congregation. In West Sumatra alone, the congregation of the earliest developed, and then deeply rooted in most people, the congregation Sha << Œriyyah brought by Shaikh Burhanuddin Ulakan (1646-1699), one of the leading Acehnese student scholars, Shaykh al-Sinkili Abdurrauf ( 1615 to 1693). For so long, Sha << Œriyyah congregation is the only representation of traditional Islam in West Sumatra, before finally emerging Naqshbandiyya congregation about the year 1850.
In addition to Sha << Œriyyah and Naqshbandiyya, in West Sumatra is also growing, though not very large congregations, such as Sammaniyyah.
Among the distinctive patterns of diversity among traditionalist Islam is its tendency to join the organization by developing an Islamic Sufi Tariqa (Sufism). So far, at least three types of growing congregations in West Sumatra: << Œriyyah congregation Sha, Naqshbandiyya and Sammaniyyah. In contrast to the two types of the former congregation, the congregation was not so developed SammŒniyyah in West Sumatra. The congregation is growing only in two areas, namely in Padang Bubus Bonjo, Pasaman, and in the 50 Koto Payakumbuh, it also has many mingled with the congregation Naqshbandiyya (Abbas et al., 1982/1983: 36).
Importance is underlined that this type of mysticism that developed in West Sumatra, although in some cases shows a distinctive pattern and trend-can be regarded as continuing, and in some cases also confirmed, what was previously developed in Aceh, the Amali Sufism that emphasizes a combination of teaching Sufism with aspects of the Islamic Shari’a. In fact,-as will appear in the discussion in subsequent chapters, the emphasis of Sufism Amali in West Sumatra is likely to further strengthen.
In addition to ritual congregations, religious traditionalists are characteristic loyalty to follow various religious ideology expressed by the priest his school, such as schools SyŒfi ‘¥ for example. For the traditionalist Islam, what has been written by the scholars of the school in various books of his compositions is a truth that must be accepted, and should serve as a guide in religion other than al-Quran and Hadith of the Prophet. In addition, in the context of this Minangkabau, the traditionalist Islam, also known as a group that can bind tightly to the traditional power (Power 1990: 75).
As for the so-called modernist Islamic group, or youth, in West Sumatra are those who in various religious schools of thought influenced by the reformers in Egypt, such as Muhammad Abduh and Rashid Ridla (Power 1990: 66). Wave character of modernist thinking is beginning to emerge in West Sumatra at about the beginning of the 19th century, especially when in 1803, three leading Haji Minangkabau origin, namely the poor Haji, Haji Piyobang, and Haji Sumanik, returning from Mecca and disseminate innovations in schools the religious field (Dobbin 1992: 155). Hajj is also a three movement was followed by the next generation of scholars Minangkabau in the mid-19th century until the beginning of the 20th century, such as: Shaykh Muhammad Djamil Djambek, Abdullah Haji Ahmad, and Haji Abdul Karim Amrullah.
In contrast to the religious schools of traditional Islam, the scholars involved in Islamic reform movement is of the view that only the Koran and the traditions of the Prophet who alone has the legitimate authority of absolute truth, and therefore can be used as a guide for Muslims in carrying out their religious practices. They also assume that there are no scholars, including sect scholars once did, that escape from error, and therefore their religious views can not be followed absolutely. Moreover, God has granted to every human mind to be able diligence at all times. As a consequence of the difference between the modernist ideology with religious traditionalists here, then the conflict was inevitable, although in general, the real conflict is not getting out of the question of the religious nature of fur mere iyyah”, which from the outset it has been a source of debate , in which Islam was growing.
In the context of West Sumatra, the tension faced by the Islamic traditionalists actually more complex, because they not only have to accept the “attack” of the modernists, but at the same time also faced opposition Islamist traditionalists amongst themselves, ie, between the adherents of the congregation Sha << Naqshbandiyya Œriyyah with the congregation. The congregation of the latter example, accuses the adherents of the congregation Sha << Œriyyah as a heretic (heretic), because they teach the doctrine of the dignity of seven and waúdat al-wuj’d (wuj’d unity). In addition, another debate between the adherents of the congregation to congregation Sha << Œriyyah Naqshbandiyya is related to differences in the determination of the beginning and end of the fasting month of Ramadan. Typically, the teachers institute-Sha << Œriyyah ru’yat in the most Al-Hilal (sighting the moon) – set the initial fasting one or two days after the teachers institute Naqshbandiyya set (Schrieke 1973: 26). And, since the beginning of the emergence to the present, the debate regarding the determination of the beginning of the month ramadlan still persist, especially among the clergy in the congregation Sha << Œriyyah Ulakan, with scholars in Cangking Naqshbandiyya congregation. Thus, religious conflict, either between adherents of the congregation to congregation Sha << Œriyyah Naqshbandiyya, as well as between the adherents of the congregation with the modernists in West Sumatra, has finally created a social crisis is protracted in nature Minangkabau (Abdullah 1971: 8).
The congregation Sha << Œriyyah Writing and Traditions
Religious texts in West Sumatra
As already hinted in the previous chapter, the tradition of writing, copying, and distribution of religious texts in Malay-Indonesian world is related to the process of Islamization that occurred. Generally, the scrolls were written for the benefit of the transmission of Islamic knowledge in a variety of religious institutions, like schools, mosque, boarding, rangkang, and others.
Thus, in West Sumatra, the tradition of writing and then the distribution of religious texts can certainly occur continuously, as the continuing development and spread of Islam. And, because Islam is growing since the early character of Sufism, the religious texts that emerged was most contain a discussion of Sufism, whether practiced by the adherents of the congregation Sha << Œriyyah and Naqshbandiyya.
As also noted that in the context of West Sumatra, the development and spread of Islam who figured this congregation going systematically through the mosque-surau.
Therefore, not surprising that as far as the study of various issues related to the early period of Islam in West Sumatra, the mosque became a very important role (Azra 1988 and 2003), including when to get in on the discussion about the tradition of writing and copying of religious texts. In this case, mosque in West Sumatra can be regarded as a kind of “scriptorium” script, which is the place where the activity of writing and copying of religious texts took place.
Basically, the pattern of distribution of religious texts through the mosque, mosque in West Sumatra is in turn greatly facilitate efforts to search the existence of these texts, because the mosque itself until now is still prevalent, despite the conditions and functions do not like at the beginning of its development as a center of scientific excellence of Islam.
However, in reality, an attempt to determine the existence of these religious texts, and especially to read and use, are often confronted with obstacles, both because of the sacred manuscripts that are not accessible by anyone, as well as manuscripts have been damaged eaten of age.
Important also argued that, contrary to what is happening in other parts of Indonesia, the tradition of religious writing of the manuscripts in West Sumatra is apparently still ongoing until now, although with different intensity to the condition when the printing press has not been developed. A number of manuscripts Sha << Œriyyah final period of the 20th century that a major source of this study is one proof of how that tradition continues along with the remains of Islamic-rooted and still growing congregations, especially congregations Sha << Œriyyah and Naqshbandiyya in the region.
Considering the spread of Sufi orders in West Sumatra is so intense, and with regard to the function of religious texts as a medium to transmit the order’s teachings, and also based on the author’s own experience when conducting field research, is excessive if it is assumed that the religious texts in Sumatra West is present in large numbers.
Of course, efforts to identify and inventory of the manuscripts relating to the Minangkabau society is not never been done, mainly related to the Minangkabau manuscripts are abroad, particularly the Netherlands. A number of catalogs has also been written, although not specific to religious texts, but also other texts, such as literature and others. Ronkel van (1921) for example, recorded no less than 257 texts with 87 titles stored in the Library of the University of Leiden (Chambert-Loir & Fathurahman 1999: 173). Then, most recently, Teuku Iskandar (1999), also lists back Minangkabau manuscripts ever recorded by van Ronkel above with some of the newest additions to the collection.
As for the texts themselves are in West Sumatra, has so far been noted by several scholars, although just mentioned casually in a short paper. Ali Hj. Wan Mamat (1995) for example, when documenting the Malay manuscripts in South Sumatra and West Java, said the number of Malay manuscripts at the Center for Documentation and Information Minangkabau culture, while Wibisono et al. (1989), when reporting the results of archaeological research over the past sites in West Sumatra, also mention the existence of dozens of religious texts that are stored, either individually or in mesjidInformasi most recently, with particular regard to religious manuscripts in West Sumatra have – although not yet published in a catalog, in two research reports, each of which was conducted by researchers from IAIN Imam Bonjol Padang (Ramli et al. 1997) and researchers from Unand Padang (Joseph et al. 2001).
Two results of this study provide additional information about the existence of religious texts that were kept in the hands of the people in West Sumatra.
Based on the report Ramli et al. that, among the areas that became the basis of religious texts existence, although not all of the text can be identified, is the village of Lb. City of Mount Gadut 50, dim 50 Cities, Batipuh Padang Panjang, Bingkudu IV Lift Canduang Agam, Tiakar Payakumbuh, Kuranji Padang, Pariangan Batusangkar, Pauh IX Padang, Bukittinggi and Kurai Baleh Tigo.
As for Yusuf et al. -That in his research focused on the existence of religious texts in a mosque, adding some other location where the basis of religious texts, both in Arabic and Malay, in West Sumatra, such as nan High Bintungan surau Sabaris Pariaman, surau Tigo Kudu village of West Ganting Jorong excl. V Koto Kampung In Pariaman, Pariaman Tandikat mosque, mosque Kanagarian VII Koto Padang Japang Tagalo excl. Fifty Guguak Koto, surau Balingka excl. IV Koto Agam, as well as the mosque and the mosque Paseban Trunk mourning in Koto hands of Padang. In the report of Joseph et al. It also included a note of the existence of a number of books relating to the print edition of Islam in West Sumatra.
The author himself believes that in addition to the places mentioned in the two studies reported above, there are many more locations in West Sumatra which has treasures of religious texts. Of course, its own research necessary to find out.
Naim 2001: 119; Hamka 1984: 138.
In general, the Minangkabau are known as community groups that have three main characters: first, high adherence to Islam and secondly, adherence to traditional values, including loyalty to the family system is matrilineal, and a third, a strong tendency to wander (Azra 1988: 1).
See Hamka 1984: 138; Naim 2001: 119.
See for example Schrieke 1920, which is then translated into Schrieke 1973; see also Schrieke 1955, Abdullah, 1966, 1984 Hamka, and Sanday 2002.
See Abdullah and Sharon Siddique [ed] 1989: 93.
Schrieke 1973: 28; Bruinessen 1996: 124; Steenbrink 1984: 178.
See Abdullah 1971: 15; Noer 1996: 37-46.
Power 1990: 75; see also Rais 1994.
See Abdullah 1971: 7, Schrieke 1973: 24-25.
> See Schrieke 1973: 25-26; Steenbrink 1984: 177-178.
Compare with the tradition of writing and copying manuscripts in other areas, such as Batavia (Rukmi 1997) or the Riau (Mu’jizah & Rukmi 1998).
See Chambert-Loir and Fathurahman 1999, chapter Arab, Malay and Minangkabau
Tarekat dan Tradisi Keagamaan di Sumatera Barat
Adat basandikan Sarak,sarak basandikan Kitabullah
Tigo banang sajalinan, Tigo tungko sajarangan
Tariqa and Religious Traditions in West Sumatra
Indigenous basandikan Sarak, sarak basandikan Qur’aan
Three banang sajalinan, Tigo tungko sajarangan
Adat depend on Sarak,sarak depend on Islamic Book quran
Three benang one spinning,three tungku one jarangan
This chapter will put forward a cursory overview of the religious tradition in West Sumatra and the character and style of Islam that developed in this area. The discussion is then connected to the organization’s existence congregations, both congregations Sha << Naqshbandiyya Œriyyah and growing in West Sumatra. In addition, it will also put forward an idea of the religious traditions of manuscript writing in West Sumatra which is still ongoing.
However, it is important that first defined the meaning of religious texts here are religious books written by hand (manuscript), both in Arabic and Malay. Thus, not including the religious books of the print edition, which in fact also found in West Sumatra, mainly from the 19th century, when the growing reform movement in the region.
The inclusion of a number of religious books are not printed in the discussion of this issue is due, at least, three reasons:
The first reason,
one of the goals of this study was to reveal the sources of religious locally relatively difficult to access by the general public, and the sources are written in the form of a handwritten manuscript. As for the books printed, so far has been spreading wider and more accessible, at least compared with handwritten texts are;
The second reason,
when compared with printed books, handwritten manuscripts are more susceptible to physical damage, making it possible loss of the texts contained in it. Therefore, the authors, in this discussion, prefer the handwritten manuscripts, and last,
The third reason,
The main topic of this study is about the congregation Sha << Œriyyah, which in the context of West Sumatra, its adherents are classified as traditionalists. As far as the authors’ knowledge, the books become a handbook and reference traditionalists are more in the form of a handwritten manuscript, which was rewritten from generation to generation
Finally, from the literature and the study of West Sumatra, to do with Islam, it is clear that this region has shown a very interesting religious dynamics to be observed. Important argued that in this section, the author does not intend to elaborate in detail about the various religious dynamics that occur are, but merely expressed “as needed” in order to make it as a basis for discussion in subsequent chapters of the manuscript Sha << Œriyyah congregation, related with Islamic religious discourse in West Sumatra
Tradisi Keagamaan Islam
dan Sejarah Tarekat di Sumatra Barat:
antara Tradisionalisme dan Modernisme
Islamic Religious Tradition
and History of the Order in West Sumatra:
between traditionalism and modernism
West Sumatra is one of the people living in Indonesia who can not be separated from Islam. For the people of Minangkabau in West Sumatra, “became the Minang meant to be Muslim”.
If there are people who do not embrace Minang, or exit from, the religion of Islam for example, then they will be socially ostracized. Thus, from time to time, people try to adjust Minang kemasyarakatannya customs and traditions with Islam.
Adjustment efforts by the traditional Islamic values among the Minangkabau society seems to have started since the Minang accept Islam as his religion, that since the establishment of the Kingdom of Pagaruyung (Hamka 1984: 138).
Rapprochement with traditional Islam is initially occurs gradually, when Islam started to go from the coast (shoreline) to the countryside (Darek). In Minang vocabulary, the introduction of Islam from the shoreline to Darek is illustrated in the saying: Syarak Mandaki(upword), Indigenous Manurun(dowaward)
In the next development, engagement with the Islamic Minangkabau society is increasingly entrenched, especially after appearing Padri movement, and there was an agreement or agreements between the religious leaders with traditional leaders on the “Bukit Marapalam” in the 19th century, with the emergence of a very popular adage, namely
Indigenous Basandi Syarak, Syarak Basandi Qur’aan (ABS-SBK).
Adat Basandi Syarak, Syarak Basandi Kitabullah (ABS-SBK).
Dr Iwan notes:
I have ever hear the Minangkabau Islamic Leader Buya Hamkah said that god have given the minangkabau and also all the people the woth the light(pelita) to enlight the people from the darkness of the “Kemaksiatan”Disobedience. That is why they became the Islamic which told the how to read and how to life.
From then on, the values produced by the always underlying the formulation of Islamic values of life and behavior of Minangkabau society.
In this sense, the Minangkabau adat itself believes that contains the values of natural law (the laws), and therefore may be at odds with Islam (Naim 2001: 118).
Minangkabau society also believes that in their social system, Islam and the customs have been well integrated. This is evident in the adage on the ABS-SBK (Abdullah 1971: 6). As an embodiment of the adage that ABS-SBK, there are also another proverb goes, accompanying, such as: Syarak Mangato, Indigenous mamakai; means any form of religious teachings, especially those stemming from the Koran and the traditions of the Prophet applied through customs; or another maxim: Syarak Batalanjang, indigenous Basisampiang, that is, what the religion is firm and bright, but once implemented in custom, made in the implementing regulations as well as possible, or else goes anyway: indigenous Kawi, which was common Syarak, that is, customs will not be upright when not confirmed by religion, religion itself will not run if not dilazimkan (applied) through customary
It must be recognized that the relationship between Islam and adat in Minangkabau is very complex, and, in certain respects, are not infrequent conflict and tension between them. However, as noted historian Taufik Abdullah, for example, even if there is a conflict between Islam on one side with a custom on the other hand, it can not be viewed as a form of tension between the two “world views” ware different, but as a whole within an overall system (Abdullah 1966: 23).
The relationship between Islam and the traditional Minangkabau society is so thick it has attracted much attention of scholars, who study it from different perspectives
Schrieke, for example, is the first batch of scholars who wrote about the phenomenon of Islamic modernism movement in West Sumatra.
In his writings, Schrieke tried to describe the upheaval that occurred in West Sumatra due to the perspective new generation (young people) to religion, and as a result of “judgment” against the traditions and outlook of the older (elderly) who have long been entrenched as the ancient, forbidden according to religion, outmoded, and others.
In addition, Schrieke also suggested examination of the phenomenon Padri movement, which for the first time seen as a social and intellectual upheaval (Schrieke 1973: 8). As far as the study of movement Padri, Schrieke writing has always been a reference for many subsequent studies (Azra 1988: 3).
Schrieke Besides, the study of movement Padri in West Sumatra is also done by Christine Dobbin (1992), who saw it from the socioeconomic perspective. Among Dobbin thesis is that the emergence of Padri real issue is not simply a difference in ideology and doctrine, but also affected by the issue of influence and honor conquest (p. 148) as well as economic competition (p. 165).
Important also argued that the discourse about Islam in Minangkabau adat and it generally includes a discussion of the relationship based on tribal kinship system is matrilineal, with kinship system of Islam is more of the patrilineal nature. This topic has also attracted the attention of some scholars that “fascinated” by the firm attitude of Minangkabau society embraced Islam on the one hand, and still maintain the traditional system based kekeluargaannya it on the other side. Despite more emphasis on the role of women in the middle of the Minangkabau matrilineal system, anthropological study of Peggy Reeves Sanday conducted (2002), for example, also show us how Minangkabau society has shown what is called by Taufik Abdullah as “traditional integration” in the process Islamization in the Malay world
In addition, the one thing that had never escaped the attention of scholars associated with the religious traditions of Minangkabau society is the emergence of the phenomenon of Islamic traditionalists (older people) and modernist Islam (the youth).
In this context, the so-called traditionalist Islamic groups, or elderly, usually refers to those practices based on a variety of ritual keberagamaannya congregation.
In West Sumatra alone, the congregation of the earliest developed, and then deeply rooted in most people, the congregation Sha << Œriyyah brought by Shaikh Burhanuddin Ulakan (1646-1699), one of the leading Acehnese student scholars, Shaykh al-Sinkili Abdurrauf (1615 to 1693). For so long, Sha << Œriyyah congregation is the only representation of traditional Islam in West Sumatra, before finally emerging Naqshbandiyya congregation about the year 1850.
In addition to Sha << Œriyyah and Naqshbandiyya, in West Sumatra is also growing, though not very large congregations, such as Sammaniyyah.
Pajakumbuh women
Among the distinctive patterns of diversity among traditionalist Islam is its tendency to join the organization by developing an Islamic Sufi Tariqa (Sufism). So far, at least three types of growing congregations in West Sumatra: << Œriyyah congregation Sha, Naqshbandiyya and Sammaniyyah. In contrast to the two types of the former congregation, the congregation was not so developed SammŒniyyah in West Sumatra. The congregation is growing only in two areas, namely in Padang Bubus Bonjo, Pasaman, and in the 50 Koto Payakumbuh, it also has many mingled with the congregation Naqshbandiyya (Abbas et al., 1982/1983: 36).
Importance is underlined that this type of mysticism that developed in West Sumatra, although in some cases shows a distinctive pattern and trend-can be regarded as continuing, and in some cases also confirmed, what was previously developed in Aceh, the Amali Sufism that emphasizes a combination of teaching Sufism with aspects of the Islamic Shari’a. In fact,-as will appear in the discussion in subsequent chapters, the emphasis of Sufism Amali in West Sumatra is likely to further strengthen.
In addition to ritual congregations, religious traditionalists are characteristic loyalty to follow various religious ideology expressed by the priest his school, such as schools SyŒfi ‘¥ for example. For the traditionalist Islam, what has been written by the scholars of the school in various books of his compositions is a truth that must be accepted, and should serve as a guide in religion other than al-Quran and Hadith of the Prophet. In addition, in the context of this Minangkabau, the traditionalist Islam, also known as a group that can bind tightly to the traditional power (Power 1990: 75).
As for the so-called modernist Islamic group, or youth, in West Sumatra are those who in various religious schools of thought influenced by the reformers in Egypt, such as Muhammad Abduh and Rashid Ridla (Power 1990: 66). Wave character of modernist thinking is beginning to emerge in West Sumatra at about the beginning of the 19th century, especially when in 1803, three leading Haji Minangkabau origin, namely the poor Haji, Haji Piyobang, and Haji Sumanik, returning from Mecca and disseminate innovations in schools the religious field (Dobbin 1992: 155). Hajj is also a three movement was followed by the next generation of scholars Minangkabau in the mid-19th century until the beginning of the 20th century, such as: Shaykh Muhammad Djamil Djambek, Abdullah Haji Ahmad, and Haji Abdul Karim Amrullah.
In contrast to the religious schools of traditional Islam, the scholars involved in Islamic reform movement is of the view that only the Koran and the traditions of the Prophet who alone has the legitimate authority of absolute truth, and therefore can be used as a guide for Muslims in carrying out their religious practices. They also assume that there are no scholars, including sect scholars once did, that escape from error, and therefore their religious views can not be followed absolutely. Moreover, God has granted to every human mind to be able diligence at all times. As a consequence of the difference between the modernist ideology with religious traditionalists here, then the conflict was inevitable, although in general, the real conflict is not getting out of the question of the religious nature of fur mere iyyah”, which from the outset it has been a source of debate , in which Islam was growing.
In the context of West Sumatra, the tension faced by the Islamic traditionalists actually more complex, because they not only have to accept the “attack” of the modernists, but at the same time also faced opposition Islamist traditionalists amongst themselves, ie, between the adherents of the congregation Sha << Naqshbandiyya Œriyyah with the congregation. The congregation of the latter example, accuses the adherents of the congregation Sha << Œriyyah as a heretic (heretic), because they teach the doctrine of the dignity of seven and waúdat al-wuj’d (wuj’d unity). In addition, another debate between the adherents of the congregation to congregation Sha << Œriyyah Naqshbandiyya is related to differences in the determination of the beginning and end of the fasting month of Ramadan. Typically, the teachers institute-Sha << Œriyyah ru’yat in the most Al-Hilal (sighting the moon) – set the initial fasting one or two days after the teachers institute Naqshbandiyya set (Schrieke 1973: 26). And, since the beginning of the emergence to the present, the debate regarding the determination of the beginning of the month ramadlan still persist, especially among the clergy in the congregation Sha << Œriyyah Ulakan, with scholars in Cangking Naqshbandiyya congregation. Thus, religious conflict, either between adherents of the congregation to congregation Sha << Œriyyah Naqshbandiyya, as well as between the adherents of the congregation with the modernists in West Sumatra, has finally created a social crisis is protracted in nature Minangkabau (Abdullah 1971: 8).
Tarekat Sya‹‹Œriyyah dan Tradisi Penulisan
Naskah-naskah Keagamaan di Sumatra Barat
.
The congregation Sha << Œriyyah Writing and Traditions
Religious texts in West Sumatra
As already hinted in the previous chapter, the tradition of writing, copying, and distribution of religious texts in Malay-Indonesian world is related to the process of Islamization that occurred.
Generally, the scrolls were written for the benefit of the transmission of Islamic knowledge in a variety of religious institutions, like schools, mosque, boarding, rangkang, and others.
Thus, in West Sumatra, the tradition of writing and then the distribution of religious texts can certainly occur continuously, as the continuing development and spread of Islam. And, because Islam is growing since the early character of Sufism, the religious texts that emerged was most contain a discussion of Sufism, whether practiced by the adherents of the congregation Sha << Œriyyah and Naqshbandiyya.
As also noted that in the context of West Sumatra, the development and spread of Islam who figured this congregation going systematically through the mosque-surau.
Therefore, not surprising that as far as the study of various issues related to the early period of Islam in West Sumatra, the mosque became a very important role (Azra 1988 and 2003), including when to get in on the discussion about the tradition of writing and copying of religious texts. In this case, mosque in West Sumatra can be regarded as a kind of “scriptorium” script, which is the place where the activity of writing and copying of religious texts took place.
Basically, the pattern of distribution of religious texts through the mosque, mosque in West Sumatra is in turn greatly facilitate efforts to search the existence of these texts, because the mosque itself until now is still prevalent, despite the conditions and functions do not like at the beginning of its development as a center of scientific excellence of Islam.
However, in reality, an attempt to determine the existence of these religious texts, and especially to read and use, are often confronted with obstacles, both because of the sacred manuscripts that are not accessible by anyone, as well as manuscripts have been damaged eaten of age.
Important also argued that, contrary to what is happening in other parts of Indonesia, the tradition of religious writing of the manuscripts in West Sumatra is apparently still ongoing until now, although with different intensity to the condition when the printing press has not been developed.
A number of manuscripts Sha << Œriyyah final period of the 20th century that a major source of this study is one proof of how that tradition continues along with the remains of Islamic-rooted and still growing congregations, especially congregations Sha << Œriyyah and Naqshbandiyya in the region.
Considering the spread of Sufi orders in West Sumatra is so intense, and with regard to the function of religious texts as a medium to transmit the order’s teachings, and also based on the author’s own experience when conducting field research, is excessive if it is assumed that the religious texts in Sumatra West is present in large numbers.
Of course, efforts to identify and inventory of the manuscripts relating to the Minangkabau society is not never been done, mainly related to the Minangkabau manuscripts are abroad, particularly the Netherlands.
A number of catalogs has also been written, although not specific to religious texts, but also other texts, such as literature and others. Ronkel van (1921) for example, recorded no less than 257 texts with 87 titles stored in the Library of the University of Leiden (Chambert-Loir & Fathurahman 1999: 173).
Then, most recently, Teuku Iskandar (1999), also lists back Minangkabau manuscripts ever recorded by van Ronkel above with some of the newest additions to the collection.
As for the texts themselves are in West Sumatra, has so far been noted by several scholars, although just mentioned casually in a short paper.
Ali Hj. Wan Mamat (1995) for example, when documenting the Malay manuscripts in South Sumatra and West Java, said the number of Malay manuscripts at the Center for Documentation and Information Minangkabau culture, while Wibisono et al. (1989), when reporting the results of archaeological research over the past sites in West Sumatra, also mention the existence of dozens of religious texts that are stored, either individually or in mesjidInformasi most recently, with particular regard to religious manuscripts in West Sumatra have – although not yet published in a catalog, in two research reports, each of which was conducted by researchers from IAIN Imam Bonjol Padang (Ramli et al. 1997) and researchers from Unand Padang (Joseph et al. 2001).
Two results of this study provide additional information about the existence of religious texts that were kept in the hands of the people in West Sumatra.
Based on the report Ramli et al. that, among the areas that became the basis of religious texts existence, although not all of the text can be identified, is the village of Lb. City of Mount Gadut 50, dim 50 Cities, Batipuh Padang Panjang, Bingkudu IV Lift Canduang Agam, Tiakar Payakumbuh, Kuranji Padang, Pariangan Batusangkar, Pauh IX Padang, Bukittinggi and Kurai Baleh Tigo.
As for Yusuf et al. -That in his research focused on the existence of religious texts in a mosque, adding some other location where the basis of religious texts, both in Arabic and Malay, in West Sumatra, such as nan High Bintungan surau Sabaris Pariaman, surau Tigo Kudu village of West Ganting Jorong excl. V Koto Kampung In Pariaman, Pariaman Tandikat mosque, mosque Kanagarian VII Koto Padang Japang Tagalo excl. Fifty Guguak Koto, surau Balingka excl. IV Koto Agam, as well as the mosque and the mosque Paseban Trunk mourning in Koto hands of Padang. In the report of Joseph et al. It also included a note of the existence of a number of books relating to the print edition of Islam in West Sumatra.
The author himself believes that in addition to the places mentioned in the two studies reported above, there are many more locations in West Sumatra which has treasures of religious texts. Of course, its own research necessary to find out.
Naim 2001: 119; Hamka 1984: 138.
In general, the Minangkabau are known as community groups that have three main characters: first, high adherence to Islam and secondly, adherence to traditional values, including loyalty to the family system is matrilineal, and a third, a strong tendency to wander (Azra 1988: 1).
See Hamka 1984: 138; Naim 2001: 119.
See for example Schrieke 1920, which is then translated into Schrieke 1973; see also Schrieke 1955, Abdullah, 1966, 1984 Hamka, and Sanday 2002.
See Abdullah and Sharon Siddique [ed] 1989: 93.
Schrieke 1973: 28; Bruinessen 1996: 124; Steenbrink 1984: 178.
See Abdullah 1971: 15; Noer 1996: 37-46.
Power 1990: 75; see also Rais 1994.
See Abdullah 1971: 7, Schrieke 1973: 24-25.
> See Schrieke 1973: 25-26; Steenbrink 1984: 177-178.
Compare with the tradition of writing and copying manuscripts in other areas, such as Batavia (Rukmi 1997) or the Riau (Mu’jizah & Rukmi 1998).
See Chambert-Loir and Fathurahman 1999, chapter Arab, Malay and Minangkabau
KEHIDUPAN SOSIAL DI TANAH MINANG
Lembah ANAI, between Padang & Bukitinggi – Historical Waterfall & Railway train for black Locomotive (Mak Itam) – Photographed 1950s
Dja’a Dt Batuah & brothers – Photographed in late 1800 – Tilatang
Minangkabau ethnic group is a community that has a tradition and a strong philosophy of life. Islam is the basis of custom and philosophy of life of the community Minang today as one of the principles set out in their lives,
adat bersendi Syara’
Syara’ bersendi Kitabullah
With a fairly mild climate wet tropical where temperatures range from 15 to 24 degrees Celsius highlands as well as 27 to 32 degrees Celsius in lowland (coastal areas) as well as rata2 annual rainfall of about 300 mm, community life is dominated by agriculture and farming. a fisherman is a livelihood for the people other coastal areas in addition to gardening or bersawah coconut.
In the development of some of the people who left the Minang many traditional life, especially the many young people who become traders (manggaleh) grocery or textile as well as many large open rimah makabn dikota2. In addition there is also a small attempt in the field of traditional crafts or cottage industries (woven and knitted).
Back to the villages on the system’s
Since the re-launched by Undang2 No Autonomy. 22, 1999; on Local Government, re-implement the Minangkabau region autonomy with Nagari-based systems, at least there are about 543 villages located in the Province of West Sumatra.
West Sumatra No. Nagari according to law. 9/2000 issued by the Parliament of West Sumatra (December 16, 2000), about the administration’s key provisions villages, is the unity of indigenous peoples in the area of West Sumatra province, which consists of the set that has some SPARE batas2 his particular area, have their own property, right to organize and take care of the household and government leaders choose. Reflection of community spirit Disnilah DEMOCRATIC Minang contained in the system of local government organizations, as villages are small in scale STATE, a self-contained, autonomous and able to fix yourself.
The third main element of the rule is in order Nagari, namely; elements of legislative, executive and judiciary, but also a holistic unity of the order of Socio-Cultural.
Efficacy of the concept of Nagari, is gathering together all the vertices of strength and authority, not only the territorial unity, but also the unity of Indigenous Peoples, not just formal administrative units but also informal power and authority has autonomous and independent nature.
In the past, the New Order government took part in the system of government thugs ravage sendi2 Minang lowest in the region as well as weakening the institution of Arts Culture and society Minang that time, the government DESA2 dipecahnya NAGARI2 be like in the “LAND OF JAVA”, with the intention that the central government did not bother with differences in governance systems in Sumatra at the time. VILLAGE government highly centralized hierarchical feudalistic (Sociologist DR Mochtar NAIM) and was incompatible with the spirit as well as cultural roots Minang DEMOCRATIC society, has led to the attitude of apathy in the community MINANG. Similarly, traditional lembaga2 previously very active and respected community, changing only be on display at the moment OFFICERS down (review) to the VILLAGE!
As a result of psychological stress during the long New Order, where the people are not allowed to speak out and take the initiative themselves (as in society dikerajaan persis! absolute monarchy in JAVA, first?) Especially if it is not in accordance with the will of the Central Government, it is a process of public castration occurred for more than a generation, making the original character of the people Minang DEMOCRATIC egalitarian and degraded into the character of “JAVANIST” (Not intended to underestimate the JAVA community, but community pressure MINANG NEW ORDER for a JAVA).
But Hai (native) MINANGKABAU, let’s get back into a qualified ethnic, democratic and advanced.
We’ve always faced with pressure, the destruction and the destruction of the structured nature of Adityawarman faced since the days of the “friendly but, I my self have not got any clue what was his purpose to Tanah Datar CAME at that time” (confused?
Please read the entire this paper to completion), the brutality of the priest who claimed to want to uphold the teachings of Islam, but it actually turned out to just want to maintain hegemony in the region trade ethnic Minang ACEH (Do not believe the dogma had been stating that Mr. Imam Bonjol
the National Native Hero, because is still a pro & cons), until the PRRI civil war (1959-61), which could alter cultures (cultural shifted) and undermine public confidence Minang time, and his last as GONG, NEW ORDER government pressure.
The whole whipping it let us think of as “field training” to build strength and our progress – Because, the real HERO is in us ….
Note the small,
BUNIAN tribal communities in the depths of the forest area of Minangkabau
A small community that has existed since ancient times
Communities that can blend with the natural surroundings in the sense that the true
Unless the Bunian own, they will not be visible to the eye intention
They are very expert of “mimicry” as Chameleon
OBJECT TOURISM DISTANCE – West Sumatra
RANGKIANG – A place to stocking RICE (bareh) – Location; At a village in KOTO TANGAH district
Inside RUMAH GADANG – Tilatang village – Built in 1905 – By Dja’a Dt Batuah, Former Demang (now, bupati) AMPEK (four) ANGKEK (lift up) district
Minangkabau land or more popularly referred to as Minang are areas of West Sumatra province that includes the Mentawai islands. lies between 1 ‘north latitude to the 3’ latitude south and 98 ‘west longitude to 102’ east longitude, most of the region located west shore of the island of Sumatra.
Geographically government of West Sumatra region bounded by the North Sumatra and Riau Province to the north, the province of Riau and Jambi the east, the province of Jambi and South Sumatra and the Indian Ocean south of Indonesia which is located on the west.
Note,
Runway itiak (traditional Duck’s race) in Koto district of Fifty
Ducks to fly as far as They can on a straight lane
The History Of West Sumatra
Sumatra the Golden Island
Sumatera (Sumatra), located in Indonesia, the island is the sixth largest island in the world, with an area of 443,065.8 km2. Sumatra island population is about 42,409,510 inhabitants (2000).
The island is often called Percha Island, Andalas, or Suwarnadwipa (Sanskrit word meaning Gold Island).
Then on Padang Roco Inscription (1286) inscribed swarnnabhūmi and Bhumi Malayu to call this island. Later in the Negarakertagama script (14th century) also called Tanah Malayu for the island.
The origin name of Sumatra was originated from the existence of Samudera Kingdom (located on the east coast of Aceh). Begins with a visit Ibn Battuta, an adventurer from Morocco to this island in 1345, he pronounced the word Indian to Samatrah, and then became Sumatra or Sumatra, then these names are listed in the maps made by the Portuguese Empire in the 16th century, as a reference material on this island that became known widely until now.
Geographical Condition
Island of Sumatra is located in the western part of the constellation Islands Nusantara. In the north of the island borders the Bay of Bengal, on the east by the Strait of Malacca, on the south by the Strait of Sunda, and on the west by the Indian Ocean. To the east of the island of Sumatra there are many swamps with large rivers, among others; Asahan (North Sumatra), Kampar, Siak and Indragiri River (Riau), Batang Hari (West Sumatra, Jambi), Ketahun (Bengkulu), Musi, Ogan, Lematang, Komering (South Sumatra), and Way Sekampung (Lampung).
In the western part of Sumatra Island, lies the Bukit Barisan which ran from north to south. Only a few areas of the island suitable for rice farming. Along the lines of the hill there are volcanoes, which until now still active, such as Merapi (West Sumatra), Bukit Kaba (Bengkulu), and Kerinci (Jambi). Sumatra Island has many large lakes, among them Laut Tawar (Aceh), Lake Toba (North Sumatra), Lake Singkarak, Lake Maninjau, Lake Diatas, and Lake Dibawah (West Sumatra), and the Lake Ranau (Lampung and Bengkulu).
Etimology
Original name Sumatra, as noted in historical sources and folk tales is Island of Gold. The term ameh island (Minangkabau language, means the island of gold) found in the story Cindur Mata from the Minangkabau. In Lampung folklore there is a terms tanoh mas to refer to the island of Sumatra. A traveler from China named I-sing (634-713) called Sumatra with a chin-chou which means golden land.
In various inscriptions, Sumatra, called by the Sanskrit name: Suwarnadwipa (island of gold) or Suwarnabhumi (golden land). These names are used in Indian texts BC. Manuscript oldest Buddhist, Jataka Book, told Indian sailors across the Bay of Bengal to the Suwarnabhumi. Ramayana story is told in the search for Dewi Sinta abducted by Ravana until the Suwarnadwipa
.
Arab travelers Sumatra island by the name of Serendib (exactly: Suwarandib), transliteration of the name Suwarnadwipa. Abu Raihan al-Biruni, Persian geographers who visited the kingdom of Srivijaya in 1030, said that the kingdom was located on the island Suwarandib. But there are also people who identify Serendib in Sri Lanka, who never called Suwarnadwipa.
Among the ancient Greeks, Sumatra was known by the name Taprobana. Name Taprobana insula has been used by Klaudios Ptolemaios, Greek geographer of the second century AD, when he describes the Southeast Asian region in his Geographike Hyphegesis. Ptolemaios wrote that in one area of the Taprobana Island there is Barousai country. Perhaps the area in question is Barus which is located on the west coast of Sumatra, which is famous since ancient times as a producer of mothballs.
Greek manuscripts (70th AD) Periplous test Erythras Thalasses, revealed that Taprobana also known chryse nesos, which means island of gold. Since ancient times, traders from the area around the Mediterranean had come Nusantara, especially Sumatra. In addition to searching for gold, they are looking for incense (Styrax sumatrana) and camphor (Dryobalanops aromatica) who was only in Sumatra. In contrast, the Nusantara’s merchants had also sailed to the West Asia and East Africa for trade, as stated in the manuscript Historia Naturalis by Plini first century AD.
In the book of the Jewish people, Melakim (the Kings), chapter 9, Solomon explained that as king of Israel received 420 talents of gold from Hiram, king of Tyrus, who became his subordinate. Gold was obtained from Ophir country. Kitab al-Qur’an, Surat Al-Anbiya ’81, explained that the ships of Solomon as sailed to bless our land (al-ardha l-lati barak-Na fiha).
Many historians argue that the country Ophir was located in Sumatra. It should be noted, the city of Tyrus is the marketing center of goods from the Far East. Ptolemaios also write Geographike Hyphegesis based on information from a merchant from the city of Tyrus named Marinus. And many European adventurers in the 15th century and the 16th for gold to Sumatra in the belief that therein lays Ophir country as Solomon.
Samudera became Sumatera
The name Sumatra comes from the name of Ocean, the kingdom of Aceh in the 13th and the 14th century. European travelers since the 15th century royal name were to call the whole island. Similarly, the island of Borneo was once called Borneo, from Brunei’s name, the island’s northern part which first visited by Europeans. Similarly, Lombok Island was named Selaparang, while Lombok is a region on the east coast of the island Selaparang stop off at first Portuguese sailors.
The transition name from Samudera (a kingdom) to Sumatra (island name) is interesting to trace. Odorico da Pardenone in the story of his voyage in 1318 mentioned that he sailed to the east of the Coromandel, India, for 20 days, and then reached the Sumoltra kingdom. Ibn Bathutah told in the book Rihlah Masyriq ila l-(travels to the East) that in 1345 he stopped at Samatrah kingdom. In the next century, the name of the country or kingdom of Aceh was taken over by other travelers to mention the entire island.
In the year 1490, Ibn Majid create a map of the area around the Indian Ocean and there is written Samatrah island. Map of Ibn Majid was copied by Roteiro in 1498 and appeared Camatarra name. Map made by the Amerigo Vespucci in 1501 appeared the name Samatara, while maps made by Masser in 1506 led to Samatra name. Ruy d’Araujo in 1510 the island was call the island by the name Camatra, and Alfonso Albuquerque in 1512 to write the name Camatora. Antonio Pigafetta in 1521 was wearing a rather correct name Somatra. But many other travelers are notes more chaotic with writing Samoterra, Samotra, Sumotra, even Zamatra and Zamatora.
According to the records of the Dutch and English since Jan Huygen van Linschoten and Sir Francis Drake in the 16th century are always consistent in the writing of Sumatra. This form is to be fixed, and then adjusted to the pronunciation of Indonesian Sumatra.
Population
In general, the island of Sumatra inhabited by the Malays, which is divided into several tribes. Major tribes are Acehnese, Batak, Melayu, Minangkabau, Lampung and Histories. In the eastern coastal region of North Sumatra and big cities such as Medan, Palembang, and Pekanbaru many ethnic Tionghoa settled. Sumatra island population is only concentrated in the region of East Sumatra and the Minangkabau highlands. Sumatra livelihoods are mostly as farmers, fishermen, and traders.
Population of Sumatra Island is Muslim majority and minorities are Protestant, especially in the area Tapanuli, Nias Island Nias and North Sumatra. In urban areas, such as Medan, Pekanbaru and Palembang, there are also some Buddhist people.
Transportation
Cities in Sumatera Island connected by three cross streets, which cross the middle, across the east, and west traffic. In some parts of Sumatra Island, the train is an alternative means of transportation. In the south, the railway line starts from the port of Panjang (Lampung) to Lubuk Linggau and Palembang (South Sumatra). In the middle of the island of Sumatra, the railway line only occurred in West Sumatra. This route connects the city of Padang with Sawah Lunto and the city of Padang Pariaman. During Dutch colonial rule until the year 2001, the line of Padang – Sawah Lunto used for transporting coal. But since the coal reserves in Ombilin began to thin out, and then this path does not work anymore. Since the end of 2006, the West Sumatra provincial government, re-activate this pathway as a tourist railway.
In the northern part of Sumatra Island, the railway line runs from Medan to the Tebing Tinggi city. At this point, the train used as a means of transportation of oil palm and passengers.
International flights are served on the island of Sumatra from Banda Aceh (International Airport Sultan Iskandar Muda), Medan (Polonia International Airport), and Padang (Minangkabau International Airport). While the sea port in Teluk Bayur (Padang) and Belawan (Medan).
Economy
Island of Sumatra is rich in agricultural produce. From among the five richest provinces in Indonesia, there are three provinces on Sumatra Island, the province of Nanggroe Aceh Darussalam, Riau and South Sumatra. The main results of Sumatra Island are palm oil, tobacco, petroleum, tin, bauxite, coal and natural gas. Mining results is largely processed by foreign companies, such as PT Caltex petroleum processing in the province of Riau.
Places where the mine is producing the goods:
1. Arun (NAD) produces natural gas,
2. Pangkalan Brandan (North Sumatra) produces oil,
3. Duri, Dumai and Bengkalis (Riau), produces oil,
4. Tanjung Enim (South Sumatra) produces coal,
5. Plaju and Gerong River (South Sumatra), produces oil,
6. Tanjung Pinang (Riau Islands) produces bauxite,
7. Indarung (West Sumatra) produces cement,
8. Sawahlunto (West Sumatra) produces coal,
Several cities on the island of Sumatra are also a city of commerce that is important. Medan is the largest city on the island of Sumatra; the city is a major trading town on the island. Many large companies nationally headquartered here.
List of Provinces on the island of Sumatra:
1. Aceh
2. Sumatera Utara
3. Sumatera Barat
4. Riau
5. Jambi
6. Sumatera Selatan
7. Bengkulu
8. Lampung
List of mountains on the island of Sumatra:
1. Mount Dempo (3159 m)
2. Mount Kerinci (3.805 m)
3. Mount Leuser (3172 m)
4. Mount Marapi (2,891.3 m)
5. Mount Perkison (2300 m)
6. Mount Pesagi
7. Mount Sekincau (1718 m)
8. Mount Seulawah Agam (1.726 m)
9. Mount Sibayak (2.212 m)
10. Mount Singgalang (2.877 m)
11. Mount Talamau (2,912 m)
12. Mount Tandikat (2438 m)
13. Mount Tanggamus (1162 m)
14. Mount Rajabasa (1281 m)
TANTANGAN, PELUANG, RUJUKAN, DAN GAGASAN
CHALLENGES, OPPORTUNITIES, REFERRAL, AND IDEAS
CONSIDERING:
Minangkabau society has evolved from the villages, villages which stand on their own with the Adat Nagari Salingka nan, a part of the whole nation and the Republic of Indonesia and is also part of the new world that includes all people who develop very dynamically.
In the development of these villages, Islam has become the only foundation of faith, ketakwaaan within the framework of unity for all citizens villages, which before was but stand on their own, rarely jugatidak warring with each other.
Experience shows that despite all the Minangkabau society spiritually obey the five Pillars of Islam and the six Pillars of Faith, but still disagree on issues muamalah, which need to be addressed and consolidated fundamentally, well planned, institutionalized, and sustained.
Disagreement on the issues mentioned above muamalah has led to a prolonged dispute within the tribe and the family, especially regarding the inheritance of high and low inheritance, and the boundaries between Nagari, which often leads to disputes in state court, to appeal to the the Supreme Court.
Gradually, which has grown Minangkabau society is divided into two major parts, namely the Minangkabau are settled in Minang that generally have a livelihood in the agricultural sector remains closely associated with the customary law and a small terulis not have livelihood trade in goods and services; and Minangkabau people who already live in the Overseas, which has almost completely livelihood in the area of trade, services, and industries that are more open to influence national and global culture.
The relationship between the two major parts of the Minangkabau society that has evolved – which can be termed as Minangranah and Minangrantau – have not gotten laid in institutionalized as the foundation for cooperation of mutual support.
A very troubling issue in the last decade is very little communication, hard to cultivate a sense of
merenggangnya sense of togetherness and unity among the Minangkabau society. between the various factions that exist in Minangkabau society, which is a major obstacle in designing and following up on cooperation between fellow citizens Minangkabau.
However, when viewed from the side of history and culture, Minangkabau society has fraternal relations with the other ethnic groups in Indonesia, among others, the child jameu in South Aceh, Mandailing community in South Tapanuli, Riau Malay community in Riau, Jambi Pucuak the sideline Lurah at Edinburgh, and ethnic Bugis Makassar in Indonesia, as well as with the kingdom of Negeri Sembilan in Malaysia.
Between the years 1347 until the year 1378
the king Adityawarman role in Minangkabau, which in addition to personally have a blood relationship with his mother and father of a daughter of a senior Minangkabau kingdom of Majapahit also has implemented a governance structure in the Majapahit kingdom, which indirectly affect the majority Minangkabau society in the former area of influence. In this structure there are agency Basa Ampek Hall, Idioms Tujuah nan, nan Tanjuang Ampek, and Lubuak nan Tigo.
Since 1451
Istano Pagaruyung tongue 23 people have been led by the Muslim sultan, and at present is estimated at 2000-3000 people relatives, who live scattered in various areas. According to records, the structure of traditional royal government consists of 56 kingdoms in the areas, referred to as sapiah balahan, kuduang rusty ax radai, weigh pacahan.
Both in number and in the lifestyle, gradually Minangkabau people living in and the Overseas Minang mentioned above are already in the equivalent position.
Minangkabau society that has evolved has not had entered into a consolidation after a series of tremendous social changes of the social order to the new order of the villages on the national and global levels.
Consolidation in the Minangkabau people living in Minang and community-based Minangkabau villages and living in the Overseas, the scope of national and state is an absolute, because the whole society is one Minangkabau ethnic identity and cultural identity in essentially the same.
The completion of the consolidation into a protracted dispute but has raised about kinship and inheritance, have also led to the decline in quality management, tribes and villages in particular, and the decline of Minangkabau ethnic group, which in general is very detrimental to the position of Minangkabau society as a whole.
Minangkabau younger generation – who were born and matured in a period of very rapid change in the atmosphere has not been consolidated and the value systems and traditional institutions and religion – as long as it does not get a regular education institutionally best on the cultural heritage of the past history of the Minangkabau , and has shown symptoms of losing grip of life and terombangambing by various external influences that are not entirely beneficial
for themselves and for their future.
Taking advantage of opportunities that open from the life of the nation and berdunia mentioned above, needed to be consolidated into and strengthened cultural identity and the identity of Minangkabau as a norm of collective moral and social ethics for all people in Minangkabau society, both those living in or Minang living in Overseas.
The formulation of cultural identity and the identity that has been agreed Minangkabau is customary Basandi Syarak, Syarak Basandi Qur’aan; Syarak Mangato mamakai Indigenous, Natural Takambang So teachers grow, develop, and socialize in the course of history and culture of Minangkabau.
Experience has shown, among others, in Agam regency, that the moral teachings and Indigenous Basandi Syarak, Syarak Basandi Qur’aan, Syarak Mangato mamakai Peoples, Natural Takambang So the teacher, can be described, followed, as well as creatively practiced in the field of economics (Baitul Mal wa Tamwil), in particular to eradicate poverty in the villages-villages.
For the sake of certainty as a reference and educational material to young Minangkabau, as well as an official statement to the outside world, the formulation of identity and cultural identity that has been agreed that should be written in a straightforward, comprehensive, and easily understood, and disseminated through cultural education continuously.
To follow up the development of cultural identity and the identity of the Minangkabau above, need to set up a deliberative body with the name of Minangkabau social leadership and Syarak Indigenous Forum, or Forum Furnace Tigo Sajarangan
Affirmation of cultural identity and the identity of Minangkabau and the establishment of Indigenous and Syarak Forum / Forum Furnace Tigo Sajarangan
The agreement needs to be done in the form of Minangkabau Culture Congress.
WHEREAS:
Paragraph B of Article 18 (2), paragraph I of Article 28 (3), Article 29, Article 30 and Article 36A of the Constitution of 1945.
Decree No. IX/MPR/2001 On 9 November 2001 on Agrarian Reform and Natural Resource Management.
Law No. 5 of 1960 On Agrarian.
Law No. 1 Year 1974 About Marriage.
Law Number 38 Year 1999 on the management of Zakat.
Law Number 39 Year 1999 on Human Rights.
Law Number 23 Year 2002 on Child Protection.
Act No. 7 of 2004 on Water Resources.
Law Number 23 Year 2004 on the Elimination of Domestic Violence.
Law Number 32 Year 2004 on Regional Government.
Act No. 40 of 2004 on Social Security.
Act No. 11 of 2005 on Economic, Social and Cultural Rights.
Act No. 12 of 2005 on Civil and Political Rights.
Act No. 17 of 2007 on Long-Term Development Plan 2005-2025.
Law Number 24 Year 2007 on Disaster Relief.
Law Number 26 Year 2007 on Spatial Planning.
Act No. 39 of 2008 on the Ministry of State.
Presidential Instruction No. 1 of 1971 On Compilation of Islamic Law.
Regulation of the Minister of Agrarian Affairs / Head of National Land Agency No. 5 of 1999 on [Communal Land].
Regulation of the Minister of Home Affairs No. 39 of 2007 on Guidelines for Community Organisations Facilitation of Cultural, Palace, and the Institute for Indigenous Cultural Preservation and Regional Development.
Areas of West Sumatra No. 9 of 2000 on Basic Provisions Governing Nagari West Sumatra Province.
West Sumatera Regional Regulation No. … Year … About Communal Land.
Regulation of the Governor of West Sumatra No. 39 of 2009 on Cooperation Between the Government of West Sumatera with nomads
Minangkabau.
West Sumatra Governor’s Decree No. 08 of 1984 on Guidelines Events on Environmental Dispute Resolution Indigenous Peoples density Nagari (KAN).
Circular of the President of West Sumatra No. W.3.DA.04.02-3633 Date of May 27, 1985 on the settlement of disputes that High pusako done first through Adat Nagari Density (KAN) or the Institute for Indigenous Natural Minangkabau density.
The Minangkabau Poem Collections
Solok
Satu Keluarga dari Kinari, Solok
Published By niadilova under Minang Saisuak
‘Kinari-kinari sajo / Kinari talatak di pambatang / Bukan kami kamari sajo / Gadang mukasuik nan dijalang’, demikian bunyi sebait pantun Minangkabau yang mengingatkan kita pada Nagari Kinari.
Sajo-Kinari Kinari / Kinari talatak in pambatang / Not our Kamari Sajo / Tower mukasuik dijalang nan ‘, so the sound of Minangkabau rhyme couplet that reminds us of the Nagari Kinari.
Kinari is the name of a local villages Solok. Nagari is located approximately 2 km from Muaro any fun, and about 10 km. from the city of Solok.
Name these villages, which are in the back and next door to the Bukit Barisan Nagari Koto Anau, obviously taken from the name of a type of tree called ‘Kinari’ which is likely to grow in these villages since the former.
Kinari Nagari, which has a distinctive dialect Minang, often referred to as the ‘Nagari 1000 gadang house’ – a term that I hear from members RantauNet Muchlis Hamid and Armen Zulkarnain (LPM Marapalam organizers). On either side of nan labuah goloang in Nagari Kinari and in-jerok jerok jorongnya can be found many homes and mainly gadang have remained until now.
Rubric of ‘Minang Saisuak’ this time lowers the classic photo of a family of Kinari. Photos of the original size of 20.6 × 26 cm. This was made around 1895. This photograph shows a family that seems quite prominent in Kenagarian Kinari, Solok.
In the background looks a smart house with a large sieve rankiang baririk at home. No mention of a family ancestor where men, women, and children are recorded in this photo came from.
However, from the clothes they can dikesan that maybe one of them (who dressed in white) works in the ranks of the Department Binnenlandsch Bestuur (BB) in the colonial era.
This photo also record a custom clothing or Solok Kinari women in general. Kinari Nagari, with unique natural and cultural, as well as home gadangnya legacy that is still awake, may deserve dipromsikan be one of cultural tourism destination in West Sumatra.
Suryadi – Leiden, Netherlands. (Photo source: Tropenmuseum Amsterdam).
| Singgalang, Sunday, June 3, 2012
Kinari solok 1900
TUO KAJOE SOLOK
Pantun Minangkabau # 88 –
TUAN KALI DI LIMAU LUNGGO
‘Khazanah Pantun Minangkabau’ menyambung cerita yang lalu. Bait-bait pantun yang kami sajikan ini masih berkisah tentang keunikan kurenah masyarakat dan pemimpin nagari-nagari di daerah Solok.
Pantun Minangkabau # 88 –
LORD OF TIMES IN lime LUNGGO
‘Khazanah Pantun Minangkabau’ stories connect ago. Stanzas of this poem that we serve kurenah still revolves around the unique communities and leaders in the villages-villages Solok.
Rhyme-rhyme in the form of linked verse. It certainly can be a way for residents and surrounding Solok for retracing the political aspects, social and cultural past of their area. enjoy
680.
Bakasua daun katari,
Takalanduang si daun anau,
Rajo Mansyur di Kinari,
Nan laduang di Koto Anau.
681.
Takalanduang si daun anau,
Takalapak si daun birah,
Nan laduang di Kota Anau,
Nan lambuak di Tanah Sirah.
682.
Takalapak si daun birah,
Palapah di kandang banyak,
Nak lambuak di Tanah Sirah,
Tunggang gagah di Batu Banyak.
683.
Palapah di kandang banyak,
Pangali di Indopuro,
Tunggang gagah di Batu Banyak,
Tuan Kali di Limau Lunggo.
684.
Pangali di Indopuro,
Daun silodang laweh-laweh,
Tuan Kali di Limau Lunggo,
Nan gadang di Koto Laweh.
685.
Daun silodang laweh-laweh,
Daun katari mudo-mudo,
Nan gadang di Koto Laweh,
(large in koto laweh)
Babaua jo Tujuah Koto.
(clean up the seven koto)
686.
Daun katari mudo-mudo,
(The katari young leave)
Daun marunggai laweh-laweh,
(the leaves stuck out wide)
Kok lah babaua nan Tujuah Koto,
(the seven Koto have been clean)
Padamaian di Koto Laweh.
(peace at Koto Laweh villge)
687.
Badia sadaga duo dantun,
(the gun of merchant two boom)
Badia nak urang Banda Puruih,
(the gun of Banda Purus)
Kok dipikia kato ibaraik pantun,
(if thingking the word like poem)
Bak maminun aia tak auih
.(drink water althouh not thristy)
In the above verse of the leader traits recorded again in a few villages and surrounding areas Solok, also characteristic of children nagarinya, as well as relations with neighboring villages-villages.
Some of the villages mentioned in the seven-stanza poem above message is: Kinari, Koto Anau, Land Sirah, Stone Many, Lemons Lunggo, Laweh Koto and Koto Tujuah.
If in Kinari Rajo Mansyur tasabuik nan, then known as Koto Anau curve (laduang). Looking at the context, perhaps laduang said this leads to the physical characteristics of the Koto Anau (could have been referring to the women). Thus reflecting the temple 680.
Physical characteristics (which is also the possibility of referring to women) Land Sirah else: lambuak. In this context meant slightly gendutan lambuak, plump (stanza 681). Many of the children while the stone villages known for his valor or his beauty (verse 682). Well, Stone Many people nowadays so-so little pride. Apparently they had many ancestors who jombang, which may be crazy by many women from surrounding villages-villages.
The next two villages called, namely Lemons Laweh Lunggo and Koto, also have their respective advantages. Lemons Lunggo Nagari famous because Mr. Kali comes from there (verse 683). Thus, the Lemons Lunggo famous for its religious aspect. While the famous Koto Laweh because apparently a lot of great people (urang sieve) derived from these villages (stanza 684). Nagari is apparently has a competitive relationship (babaua) also with Tujuah Nagari Koto (stanza 685). As has been noted in many anthropological studies of the Minangkabau, the relationship between villages could be up to the stage of physical conflict, but a lot more rivalry manifested in art and culture.
If we refer to the next stanza (686) in the past may seem that the rivalry between the villages with Tujuah Laweh Koto Koto. If any dispute arises, it seems Koto Laweh could be a mediator or conciliator.
This number is close to the metaphorical nature of language poem about how the Minangkabau. Explained that the essence as people who are not thirsty given water. That is, he palamak speech, a tool to strengthen the association and also to add wisdom to speak. It is not something that no one could make the dead. In other words, berpantun not a compulsion. He must be carried out in a happy mood, not when the stomach is not yet full.
(Continued next week)
Suryadi [Leiden University, The Netherlands] | Padang Express, Sunday, July 8, 2012
Koyo anau]
Aka SOLOK budi SALAYO
The Minang adat meeting House at Singkarak in 1900
Pantun Minangkabau
SUTAN MANSYUR DI KINARI
Pantun Minangkabau
Sutan Mansyur IN Kinari
Published By niadilova under Khazanah Pantun Minang, Literature & Culture Minang
Preservation of the properties of a poem villages in the rivalry between the villages-villages, and political relations between the villages-villages can be suggested again in the rubric ‘Khazanah Pantun Minangkabau’ this. enjoy
672.
Takanak deta ujung sangka,
Lakek baju babuah aru,
Bangkik Singkarak Saniangbaka,
Dapek rajo Koto Baru.
673.
Lakek baju babuah aru,
Marantak di paleh-paleh,
Kok lah dapek rajo Koto Baru,
Babaua nan tigo baleh.
674.
Marantak di paleh-paleh,
Limpatiak di batu tigo,
Babaua nan tigo baleh,
Kaciak hati nan batigo.
675.
Limpatiak di Batu Tigo,
Karikan di ladang urang,
Kaciak hati nan batigo,
Sirukam lah di tangan urang.
676.
Mangkudu dari Sailan,
Alah rabah ditutuah urang,
Datuak panghulu nan sambilan,
Baso lalu dikicuah urang.
677.
Mangkudu dari Sailan,
Iyo lah rabah ditutuah urang,
Basipasin dalam buluah,
Mari dikarek diparampek,
Datang panghulu nan sambilan,
Kok lah kanai dek kicuah urang,
Bapasan ka Koto Tujuah,
Tibolah urang Koto Ampek.
678.
Nan talatak ateh batu,
Tabalintang di paleh-paleh,
Susah Datuak Bagindo Ratu,
Malintang di Muaro Paneh.
679.
Tabalintang di paleh-paleh,
Bakasua daun katari,
Malintang di Muaro Paneh,
Rajo Mansyur di Kinari.
Apparently in one of the Minangkabau manuscripts containing the poem that are stored in the Library of the University of Leiden, there is a series of linked verse. Such contents may be spelled out in the context of local political history of relations between villages. Strands poem shows the socio-political dynamics of the villages-villages in the area surrounding the Solok and the 19th century.
672 stanza reflected the local politics of Singkarak, Saniangbaka and Koto Baru.
Used when there is removal of the king or the prince shoots at a villages, it means there will be a big party for a few weeks, and as an expression of joy and congratulations, villages, other nearby villages would participate enliven the performing arts arena where competition and rivalry are also shown.
Apparently the appointment of a new king in Koto strengthen or bring the magistrates of the villages and surrounding villages-villages, amounting to thirteen people. We are not told who the prince or princes of thirteen people. Thus reflecting the temple 673.
Sirukam fall into the hands of small hearts make three other princes. We also are not told the names of three of the prince’s. Thus the temple of 674 and 675 reflections. Apparently the cause Sirukam fell into the hands of others is somewhat unclear through testimony in rows fill the next two verses (675, 676). Prince of nine of the villages were apparently ‘tricked’ people.
In this context ‘swizzle’ (kicuah) could mean a ashamed, or perhaps lost in the traditional local political battles.
Kicuah clear that experienced by the prince of the nine that have made the headman of the villages, other villages to react and act to help. In the long stanza described the reaction of 677 villages Koto Tujuah leaders who were informed of the incident. The serial message to the Nagari Koto Ampek, which then moves into action.
Last two lines (678, 679) record the dynamics of local politics in the traditional villages and Kinari Muaro be any fun. In both villages were apparently used to be a local leader named Datuk Rajo Bagindo Queen and Mansyur.
As far as I understand it, the context of the contents of the rows above verses seem to describe the alliances and rivalries between villages-villages. Quite a lot of historical records indicates that some villages even clashed. Many classic records of Minangkabau record the so-called ‘war Batoe’ that often occurs between the villages, some villages. Until modern times warfare between villages that still occasionally occur. Apparently arketipnya in ancient times.
(Continued next week)
Suryadi [Leiden University, The Netherlands] | Padang Express, Sunday, July 1, 2012
Dr. Iwan had served in the gift of the year 1974-1979, a son Anto Jimmi suwandy born in the city gift, so read the rhyme-rhyme and view photos of Dr. Iwan be Solok create nostalgia, gift Police Polyclinic Dr. Iwan founded still exists today, when returning home in 2007 still had time to meet with nurses Ennie, while others have died, namely Alex, Datuk Herminus ,Rifai , Alex, and one name has been forgotten, remembered the compassion of the deceased in selayo Mak, (Note to Dr. Iwan)
Undo edits
Pantun Minangkabau
YANG CERDIK ORANG SIRUKAM
Pantun Minangkabau
THE SMART PEOPLE SIRUKAM
Perhaps in the era of globalization which has created an electronic community (electronic community) is the desire to express feelings and thoughts through the traditional literary genres. This can dikesan of the emergence of group-fb fb group that raised the treasures of rhyme.
So also in the sms-sms Eid often we receive texts composed in the form of poems or other literary genres tadisional. At this number (86) we present back some classic rhymes Minangkabau temple, connecting the last number
662.
Buang sagalo nan paguno,
Elok sagalo lah tabao,
Kubuang manjadi ampang limo,
Solok manjadi bandaharo.
663.
Elok sagalo lah tabao,
Tidak tabado di nan tido,
Solok nan jadi bandaharo,
Nan jadi rajo nan batigo.
664.
Tidak tabado di nan tido,
Lakek sarawa panjang hitam,
Nan jadi rajo nan batigo,
Nan cadiak urang Sirukam.
665.
Lakek sarawa panjang hitam,
Nak bagaduang bakudarang,
Nan cadiak urang Sirukam,
Nan bapayuang urang Supayang.
666.
Nak bagaduang bakudarang,
Kapa nan ilang alah dapek,
Nan bapayung urang Supayang,
Sabab dek cadiak Koto Ampek.
667.
Kapa nan ilang alah dapek,
Ka Limbukan maambiak kopi,
Nan cadiak urang Koto Ampek,
Nan jadi sutan urang Palangki.
668.
Ka Limbukan maambiak kopi,
Bagala Mangkuto Sati,
Jadi Sutan urang Palangki,
Tabanam sawah Sungai Lasi.
669.
Galanyo Mangkuto Sati,
Manatah uang jo pitih,
Tabanam sawah Sungai Lasi,
Silungkang labuah bakikih.
670.
Kok buliah uang jo pitih,
Manatah uang limo busuak,
Silungkang labuah bakikih,
Apo katenggang Padang Sibusuak.
671.
Kok buliah uang limo busuak,
Takanak deta ujuang sangka,
Mintak tenggang di Padang Sibusuak,
Bangkik Singkarak Saniangbaka.
These numbers record the habits and characteristics of each Solok villages in the area and its surroundings. Interesting that the rhyme-rhyme Minangkabau was also recording features or advantages of the villages.
Fans of oral literature rabab Pariaman know very well that one show called “Say Kuliliang Nagari Road” (see for example his tapes and VCDs are produced by tanama Record) to record the characteristics of the shoreline villages-villages in Pariaman, composed in rhyme .
Thus we may conclude that the rhyme-rhyme is also a page Minangkabau culture (cultural site) where the history and uniqueness of Nagari-Nagari recorded and communicated to the present generation. It would be possible because it happens to rhyme rhyme, written or recorded on cassette / VCD. Maybe that’s one of the treasures of literature documenting the benefits of traditional Minangkabau.
In the traditional geopolitical system Solok Out went past first quota seems to have served as commander of the (662), while the positions held by the treasurer of Solok. And three custom helm of the area’s most influential sabagai served the king (663).
Sirukam people apparently famous for its cleverness (664; there are some more classic texts stored at the Leiden University Library Sirukam public record of the past), while the person is considered a high degree of nobility Supayang (nan bapayuang) (665).
Koto Ampek famous people also cleverly (666), while the person gets a small Palangki as su (l) tan (667). The degree of elevation was confronted with the Palangki Lasi River (668). While the famous Silungkang a good way (labuah bakikih) (669), which of course can still be seen today. As a result, falling prestige of Padang Sibusuak (670). And apparently others also mantagi Saniangbaka Singkarak and that seems to have a high confidence (671).
We know that the Nagari-Nagari (‘little republics’) Minangkabau sitting in the same low, up as high. Respective villages to compete (which can include dikesan the party ‘Alek villages’). Although competing with each other and keep each mantagi, Nagari-Nagari also help each other and equally respect the Pagaruyung.
That is, once each in Minangkabau villages has its own characteristics. At least one prominent feature in every districts, may be related to the nature, style (dress) of the women, the style and behavior of its youth, its distinctive foods (for example, in “Road Kuliliang” Pariaman rabab is mentioned: “katupek sasak Sicincin now, lamang baminyak River acid, in Gadua dadiah tasabuik nan, santiang bantainyo Pakandangan … “), their brains could be art, martial arts or a certain magic, the height of the penghulunya degrees, and so forth. Characteristics that is the mantagi respective villages.
However, villages, villages have the spirit of mutual cooperation, while maintaining the culture mantagi competition. That aura of Minangkabau social life of the past. Now I do not know what had happened. That sounds: many villages have been (and will) multiply, divide, such as amoeba.
(Continued next week)
Suryadi [Leiden University, The Netherlands] | Padang Express, Sunday, June 24, 2012
Dr Iwan Notes
During work at Solok, many patient came to my general Practis clinic, they are from saninbakar, paningahan ,padang sibusuuak and sirukam
At Padang sisubuak between Sawahlunto to sinjungjung road, I met a hill with many rare triodes butterfly, I have upload at my web the rare butterfly collections.
THE RARE BUTTERFLIES COLLECTIONS
@copyright Dr Iwan S 2010
My profile during catching the Butterflies in West Sumatra 1975
My Son Albert with the collections at Solok city West Sumatra in 1977.
Mycalesis or Troides Dr iwan ( not list in the catalogue, mycalesis with White Head female,that is why I put my name )
AT PADANG SIBUSUK SAWAHLUTO-SIJUNJUNG
In the hill near this village , I found the nest of the Bird Fying Butterflies in the family of Papilionidae, genus Troides, many types never report from the small until bigger types , during this time I bring my elder son Albert with me during my dury tours to Sawahlunto and sijunjung Indonesia National Police Resort between 1976-1978.
( from the vintage books there were twenty subspesies troides,
(1) Troides hyplitus hiplitus
(2) Troides amphrysus: amphrysus,miranda,cuneifera,andromache
(3) Troides helena : helena,oblngmaculatus,darsius,riedelli,vandepoli,halipron,criton,
plato, aecus,minos,rhadamantus,plateni and dohertyl.
(4) Troides magellanus: magelanuss, prattorum.
(please Mr Hunianto,help me to search the name of troides I have found at Padang Sibusuk sawahlut Sijunjung west sumatra. may be new subspecies which be in my name,thankyou.Dr Iwan s)
2a. TROIDES 1
2B. TROIDES 2
2C TROIDES 3
2D. TROIDES 4
2E TROIDES 5
2F TROIDES 6 (Miranda)
The Minang Family of Solok with dutch women and children in 1890
THE LAST INFO
VISIT MINANGKABAU LAND NOW
TARIAN PIRING(PLATE DANCE)
At a Glance
The plate includes one dance a traditional dance of Minangkabau
hundreds of years old. The dance originated from Solok, Sumatra
West. Originally, the dance is performed as a ritual to acknowledge with
the local community thanks to the gods as a result
an abundant harvest. Ritual performed by some pretty girl
to bring the offerings in the form of food placed inside
plate. The girls are dressed in nice clothes and
they bring the food in the plate as he walked to the movement
dynamic. After Islam came to the Minangkabau, the tradition of Dance Plate
still take place. However, the dance is only displayed
as a means of entertainment for many people in the crowd events
(Party), such as: traditional parties, weddings, and others.
Recent years, the government of West Sumatra to take one
policy to make the dish as one of Dance asset to
attract tourists to visit West Sumatra.
Outside of West Sumatra, Dancing Plates ever staged in several places
in Indonesia, such as Jakarta, Medan, Pekanbaru, and major cities
other, even in some countries in Asia and Europe, such as Malaysia,
Singapore, and Serbia. Staging was performed at the festival
culture and the promotion of cultural diversity in order to introduce
Nusantara culture in foreign countries.
Feature
Dance is a dance that special dish. The dance is played by
using the plate as the main media. The dancers dance Plate
plate plays deftly eluded the while without
sway with the gentle flowing movements and regular.
In addition, the dancers often perform a dance on the shards
glass. They were dancing, jumping, and tumbling while
bring a plate on top of broken glass. Uniquely, the dancers are not
hurt at all and they carry plates from falling.
In a Plate Dance there are several variations of movement that can be played, in
bagaluik squirrel them (squirrels wrestling), bagalombang (wavy), and aka malilik.
During staging, dance music accompanied by traditional plate
Minangkabau, such talempong, Bansi, and others. The players
music to guide the dancers to perform the dance. At the beginning
dance, the music sounded smooth and regular flow, then
eventually became the music faster. The combination of music
quickly with a motion so nimble dancer charm of Dance
Plate so amazing.
Location
Each district and the districts in West Sumatra has a group
Dance art plate. Typically, the group is always ready to perform for
entertain the community at large events in each
district or districts in West Sumatra.
Access
For tourists who want to see the Dance could come to the plate
cities in West Sumatra. For the city of Padang, for example, simply
with a single car ride from the airport to the city of Padang Ketaping, the
tourists can reach the site to witness the Plate Dance.
For tourists who do not want to struggle to come to Sumatra
West, may also invite dance groups perform at the plate for the
desired. Obviously with a greater cost.
Price TiketTidak free of charge.
Accommodation and other facilities
Because dance is usually held on a plate of activities in
urban centers in West Sumatra Province, tourists who come from
out of town will not be difficult to find the inn, because in
is widely available downtown hotel convenient to place
stay. Likewise with dining ria, in downtown
are also many restaurants and restaurants lined the present
variety of Padang cuisine menu that will spoil the tourists
Dr Iwan notes
I remember my collage frine in memoriam Dr Indrama Aminudin SPTHT very clever to dance this plate dance during study in Medical Faculty.His wife was my wife friend there name same Lily.
Art Randai
At a Glance
Randai the arts (theater) Minangkabau society typical yangdimainkan by some people (in groups or teams). Stories in
Randai, always lift the Minangkabau folktales, such as story
Cindua Mato, Malin Demand, Anggun Nan Tongga, and folklore
other. The legend says, Randai first played by the public
Pariangan, Padang Panjang, when they managed to menangkaprusa the
out of the sea.
Randai usually played at the celebration party, such as: marriage,
removal of the prince or the day specified. In fact, the government
West Sumatra Randai art pack as one of the icon
area to attract tourists come to visit the West Sumatra.
Art Randai been staged at several places in Indonesia and
even the world. Even Randai / in the English version has been
staged by a group of students at the University of Hawaii, USA
States.
Feature
Randai art rich with ethical and aesthetic value of traditional
Minangkabau, is a result of the merger of several kinds of art,
such as: drama (theater), music, dance and martial arts.
In a Randai, there are few supporting players, among them:
galombang players, who do the wave motions are sourced
of flowers arts; carrier storyline, players will be speaking
loudly convey the narrative for the sake of the narrative that the spirit of the story
/ Randai /; music player / sang, they will play
talempong, drum, flute, Saluang, puput rice stalks, Bansi, rabab
and others; pasambahan players, tasked to talk or dialogue
in / petatah-Minangkabau proverb. These players will give weight and
moral message through the figures he gave, and the players are performing arts
when there is the story line requires a fight.
LokasiMasing respective districts and districts in West Sumatra
have Randai Group. Currently, there are at least 300 groups
Randai art scattered in West Sumatra. Typically, the group
is always ready to perform to entertain the public at events
particular in West Sumatra.
Access
For tourists who want to see the art can come to Randai
The city of Padang. Simply with a single car ride from the airport to Ketaping
Padang city, tourists can arrive at the destination.
For tourists who do not want to bother to look at Randai
West Sumatra, they can invite the group to perform at Randai
the desired place. Randai enthusiasts should certainly
spend more for the cost of transport and accommodation costs.
Accommodation and Other Facilities
Therefore Randai usually held at large events in
urban centers in West Sumatra province, the tourists coming
from outside the city would not be difficult to find a place of lodging,
because in those cities many hotels are conveniently available for
stay. Likewise with dining ria, in cities
are also many restaurants and restaurants lined the
serving a variety of Padang cuisine menu that will spoil the tourists.
Tabuik party Pariaman
At a Glance
In the history of Pariaman, Tabuik first introduced by members
forces “Thamil” that became part of British-led forces
by General Thomas Stamford Raffles. After the British surrender
in part to the Dutch colonies, including Bengkulu, troops
“Thamil” chose to flee to Pariaman, West Sumatra, one of
harbor area on the west coast of Sumatra island. Because the troops
Thamil Muslim majority, they can be received either by
Pariaman people who also embraced the teachings of Islam. So,
place assimilation and unity among those included in the field
socio-cultural. One form is the Feast Tabuik. Even the party
Tabuik conducted since 1931, since 1974, by
local governments are packed into a tourist attraction.
Tabuik party intended to commemorate the deaths of two grandsons of the Prophet
Muhammad, Hasan and Husain, who led the Muslim forces
while fighting against the army of Bani Umayyad dynasty in the war
Karbala. In the fighting, the tragic death of Husain.
Some Muslims believe that the body of Husain in put in
coffin (Tabuik) and take to the skies using the “Bouraq”.
Feature
Tabuik is a three-story berbentukkeranda object
made of wood, rattan and bamboo. Tabuik is an object
paraded the main beach for the waste into the sea.
Tabuik weight roughly around 500 pounds with a height of 15
meter. Tabuik horse-shaped body is made large, wide-winged,
headed beautiful woman with long hair. Tabuik the form,
by the local community as a bird associated Bouraq.
Making Tabuik done from September 1 to December 9 at
Muharram Pariaman by two groups of people, namely the
Subarang group to market and, two Tabuik. Manufacture
Tabuik conducted jointly with the involvement of many experts
as humanist, historian and local community leaders. Manufacture
/ Tabuik / it would cost quite a lot, their average
spend tens and even hundreds of millions of dollars.
Location and Time Implementation
Tabuik party is held each June 1 to 10 Muharram (Calendar
Islam), beginning at Market and marched to the beach Pariaman Gandoriah
Pariaman in Padang Pariaman regency, West Sumatra, Indonesia.
AksesDari city of Padang, the tourists can use this type of transportation
land in the form of public transportation, travel, personal car or rental car
takes about 1 hour. For those who use public transport,
cost to the location of Rp. 7000.00 up to 10,000, 00 per person
(February 2008), and Rp. 400,000.00 – per day (February 2008) if
using a rental car.
Accommodation
For tourists who come from out of town and want to follow
rangkaiaan Party / Tabuik / as a whole can stay at the hotel
are widely available in the center of Pariaman. In addition, many
restaurants and restaurants that line around the site, to place
Dining ria
Batombe
Brief Pandang
When you come to the Nagari Abai, District Sangir Batang Hari,
South Solok, West Sumatra, you’ll want to watch
Art performances that resemble the show Randai Batombe
Art was originally played to entertain and enthuse
to the people who are cooperate for the construction of Houses
Tower.
However, the development of art Batombe
brought specifically as a means of entertainment for the guests who come from
Furthermore, as the nomads and tourists visiting the area.
Typically, these activities are held at the time of the long holiday so that
the nomads and many tourists come to Nagari, such as
Eid and national holidays.
Batombe beginnings can be traced to the emergence of art from the story
Tower House development (large) 21 rooms. That said, before the
Dutch colonization, the territory now known as Nagari Abai still
very quiet. Township which is still occupied by the community
surrounded by wilderness. Anxiety and anxiety enveloped
residents in the township. At times, the forest is all around
they could be a threat, because it lives in a variety
wildlife such as tigers, boars, and snakes. Meanwhile, the house
where they also have adequate shelter. To anticipate
proficiency level, then shoots customs, religious leaders, and community leaders to
deliberation. From the results of that deliberation, obtained an agreement to
Tower House 21 room building.
The results of these deliberations and announced in public. Community
cooperate to prepare development. The first step that must be
do is to find raw materials for building. Community
agreed to take from the forests that surround them.
After all the preparation is complete, then they go into the forest looking for
tree buffer would be appropriate for Tower House. Then,
felled trees are then cut into pieces and made some
parts, such as beams, boards, and rafters. Mothers provide support
to prepare food and drinks for the workers.
After a long work, fatigue became inevitable and
work slowly becomes choked. Viewing conditions
these, there are some people who had the idea to restore the spirit of
works. Thus, some young people and parents was asked to
sing the verse that contains advice and words of encouragement.
Meandering hear the rhyme and the crowd started dancing, then
others come late in the rhythm of the song and energetic dance movements. Case
is, whipped back the spirit of community and job ready
continued. This story is believed to be the forerunner to the birth
Batombe.
In the midst of joy before, people were surprised by the strangeness, the
when they wanted to carry one timber of the finished cut.
When trees are cut, people have no trouble, but when
about to be drawn into the township, the wood can not move
at all. Looking at this condition the people into confusion. To
avoid undesirable, then the discussion was held
limited to looking for a way out. Of musyarawarah it was decided
to slaughter any cattle, which is a buffalo. Blood
sacrifices are then sprinkled on the wood as a tribute and
Please permit the resident spirits the stick. Up to now
ritual slaughter of these animals continue to be made any arts
Batombe will be staged. If this is not done, then have
celebration of the arts will be fined Batombe custom.
Feature
Art Batombe usually begins after the reading of the opening quatrain
by prince (progenitor). The players then go to the march toward
into the middle of the room (arena) to form a circle formation. Number of players
consisted of 10 men and 3 women, so the total 13
people. Of the 13 men, 12 of them moving and dancing
form a circle, while one other person in the dance
circle. This formation is not a standard formation. At other times the player
Batombe be more than the amount above or can be reduced.
Art Batombe usually accompanied by a cheerful music. Tool
used music usually consists of drums and talempong. Drum
and telempong rapidly beating to the rhythm of song and dance
sung by the players Batombe.
At the end, the guests in attendance also can join to
Batombe dancing in the arts. In addition to dancing, guests also can
demonstrated ability in unrequited rhyme. Even the guests are still
Batombe singles can use as a medium for
find a mate.
Dancing and singing a happy dressing is also supported by matching
clothing Batombe players. They wear special clothing
Randai players like clothes or martial arts. The difference lies in
existing motif on the sleeve. At Randai and silat are usually
use a plain motif, while the players are embroidered with Batombe
using gold thread. Clothing color was varied, such as red,
green, yellow, and black. At the head is equipped with a headband
golden yellow, while the waist adorned with a cloth
embroidered with gold thread. While the pants are designed for greater
the thigh, so as to resemble sheath (galembong).
Location
To witness the artistry Batombe tourists can visit
Tower House 21 rooms located in Nagari Abai, District Sangir
Batang Hari, South Solok regency, West Sumatra, Indonesia.
Access
To reach the location of the performing arts Batombe, parjalanan can
starting from the Minangkabau International Airport (BIM), the city of Padang. Of
The city of Padang Padang proceed to Aro (Capital District
South Solok) and takes about 4 hours away at a cost of about
Rp 30,000 or Rp. 40,000 (September 2008) using public transport (bus).
After that, proceed to the Nagari Abai using
rural transportation which is about about 30 km from Padang Aro
takes about 15 minutes.
Ticket prices
No charge.
Accommodation and Other Facilities
Batombe art that took place in Kenagarian Abai, usually
held overnight. Thus, the tourists do not need anymore
looking for hotels or inns for lodging. The tourists will be accompanied
by the public, together witnessed in the art Batombe
Tower House until dawn ahead.
Prior art Batombe held, the community has prepared a variety of
cuisine for the guests. They usually cook meat
they had slaughtered before the event held. The dish
later served to eat with the guests and the host.
THE END @ COPYRIGHT 2012
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