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Peranan mamak terhadap kemenakan dalam kebudayaan minangkabau masa kini
Full text linkSecara garis besar buku ini mengungkapkan tentang peranan dan fungsi mamak terhadap kemenakan yang mengalami perubahan seiring dengan perubahan yang terjadi dalam masyarakat Minangkabau dewasa ini. Perubahan yang terjadi tidak terlepas dari berubahnya struktur keluarga dari keluarga luas (extended family) menjadi keluarga inti (nuclear family) yang mengakibatkan melemahnya ikatan secara sosial, ekonomis
maupun politis antara mamak dengan kemenakan
PERAN NINIK MAMAK,MAMAK DAN KAMANAKAN DI MINANGKABAU
Full text linkIn Minangkabau the role of ninik mamak, mamak and kamanakan is very important. For example, when there is a problem between communities, it is Ninik Mamak who will handle it. So what\u27s the difference between ninik mamak and mamak? So Ninik mamak consists of several penghulu, existing tribes, while the mamak is the mother\u27s brother. Ninik mamak are elders in the tribe and in their nagari, usually ninik mamak are traditional leaders in Minang whose leadership is usually traditional, the position of ninik mamak is usually different, some are equal and some are tiered. This article aims to determine the role of ninik mamak, mamak and kamanakan both in terms of function and meaning. Method From writing this article using the library, namely reading existing sources such as articles related to the theme. In Minang, the role of mamak is very important to the child. Mamak, will teach all things about the norms that exist in the family, with that kamanakan who will carry on for the next if Mamak is no longer there. and the mamak acts as a protector for her sisters and keeps the inheritance, then as a mamak, she must set a good example for her kamanas so that her kamanas will emulate her mamak\u27s attitude. With a good upbringing from mamak then kamanakan will be noticed by the communit
Old ways - new ways : Talang Mamak of Tiga Balai, Inderagiri Hulu, Propinsi Riau, Sumatra
No full textIn this thesis
I
place
detailed descriptions
of
Talang Mamak lives in
an
historically
reconstructed context which
focuses
upon the Talang Mamak's
status as
debt-bondsmen
of the
Sultans
of the
kingdom
of
Inderagiri (1509-1963). Information
about current
Talang Mamak
lives is
presented
in the
form
of
five life-histories,
or
biographies, in
which
both local issues
(development; deforestation; drought;
crime; relationships with wider,
Muslim,
society;
debt-
management;
)
and
local
practices
(leadership,
rice-farming, rubber cultivation and tapping,
cock-fighting, shamanism, marriage, etc) are
described in terms of the
biographical
subjects'
experiences of them. Preceding the
life-histories
and
forming
a context
in
which they can
be
understood,
is
an
historical
reconstruction of
Minangkabau
and
Malay
settlements along the
Inderagiri
river, the establishment of the
kingdom
of
Inderagiri
and
its
relationship with the
Dutch
and the Republic
of
Indonesia. In this
history I
re-describe
both
the well-documented
Minangkabau
and the as-yet undocumented
Talang Mamak, in terms of relationships
between
rulers and their
debt-bondsmen
subjects and show that
forms
of social organisation such as
matrilineal
inheritance, duolocal
residence and
bride-price
were enforced,
by
rulers, upon
their debt-bondsmen
subjects as a means of maintaining and manipulating social
inequalities.
After the five life-histories, by
way of a conclusion,
I
suggest that the
`culture'
of many
isolated,
non-Muslim groups on
both
sides of the Straits
of
Melaka, including Talang Mamak
and
Kubu in Sumatra,
and
Semai
and
Temuan in Malaysia,
can
be best
understood
in terms of
their economic relationships with
Malay
and
Minangkabau
rulers and recent changes to these
ties introduced by
modern nation-states.
Using this perspective I
reject the
label `Proto-
Malay'
which
has been
customarily used to
describe isolated
non-Muslim populations
in
Sumatra,
such as
Talang Mamak,
and
in Malaysia,
such as
Semai, in terms of so-called ethnic
characteristics.
I
propose that what these groups of people
have in
common
is
not an ascribed
ethnicity
but
rather similar
historical
relationships with
Muslim kingdoms
who they served as
debt-bondsmen
Eksistensi Mamak Kanduang dalam Perkawinan Kemenakan: Peran, Mamak, Perkawinan
Full text linkThis study aims to see how the role of mamak kanduang in the marriage of a nephew in the Padang Pariaman community, West Sumatra, which is part of the local wisdom of the Minangkabau community. This research uses a descriptive method with a qualitative approach. Data collection techniques are carried out by means of observation, interviews, and documentation. Data analysis techniques by means of data collection, data reduction and data presentation. The results showed that the existence of mamak kanduang in a nephew\u27s marriage in Padang Pariaman played more roles as matchmakers (Maresek), proposed marriage, bakampuang-kampuang activities and deliberating the amount of japuiktan money. The conclusions of the study that the role of mamak kanduang in the marriage of nephews are a) The role of mamak kanduang in finding a mate or Maresek in marriage; b) The role of mamak kanduang in proposing; c) The role of mamak kanduang in bakampuang-village activities and deliberating the amount of japuiktan money.
Keywords: Mamak, Marriage, Role.
 
Mamak Paftası
No full textAnkara, Asri Mezarlık, Saime Kadın, Gülveren, Mamak ve Balkiraz semtlerinin paftası.1/5.000 ölçekli, aydınger kopya
Mamak dan Uang Jemputan dalam Novel "Mahar Cinta Gandoriah"
Full text linkThis paper describes the tradition of uang japuik contained in the Mahar Cinta Gandoriah novel. Uang japuik is unique gift of a bride to a bridegroom. This tradition is still carried out even though it is difficult. Through negotiations and agreements, those problems can be overcome and continue in the next process. This uang japuik is usually given in goods, but some provide cash. Novel Mahar Cinta Gandoriah tells about the refusal of matchmaking because the uang japuik amount is too high. Also, in this novel, the role of mamak is not displayed properly.This study uses a qualitative method with structural and intertextual approach. As a result, the ideal mamak kandung must find a mate, maintaining customs, has responsibility to niece. Besides, the intertextuality of the role of mamak and pick-up money in the Mahar Cinta Gandoriah novel is seen from the title, author and work, and the issue of the role of mamak and uang japuik
Mamak Paftası
No full textAnkara, Asri Mezarlık, Saime Kadın, Gülveren, Mamak ve Balkiraz semtlerinin paftası.1/5.000 ölçekli, aydınger kopya
Towards Climate Resilient and Energy Efficient Buildings: A Comparative Study on Energy Related Components, Adaptation Strategies, and Whole Building Performance
Full text linkL'abstract è presente nell'allegato / the abstract is in the attachmen
Dinamika Partisipasi Politik Ninik Mamak Nagari Mauara Panas Dalam Pilkada Serentak Kabupaten Solok Tahun 2015
Full text linkThe rulers of Minangkabau are inseparable from the leader of the tribe or clan, named Ninik Mamak. Ninik Mamak has responsibility for the tribe that he leads. As a framing, author using social capital theory which wants to know the strength of the network in a particular group. In this study the strength of Ninik Mamak network and its related tribal equations. The method used in this research is qualitative research method by using ethnography approach. The findings of research that the authors get in the field related to the existence of ninik mamak in Nagari Muara Panas on the elections simultaneously in Solok District in 2015 found that the people of Nagari Muara Panas still recognize the existence of ninik mamak in the middle of society and still believe in the words ninik mamak this Proven in terms of tradition and also the political aspect.
Keywords: Network, Clan, NinikMamak, Elections
OTORITAS NINIK MAMAK SEBAGAI SYARAT PERKAWINAN DI DESA PANGKALAN BARU
Full text linkThis article is based on the authority of Ninik Mamak as a condition of marriage, in Pangkalan Baru village, Siak Hulu District, Kampar Regency. And get sanctions if you violate these customary rules. The purpose of this study was to determine the authority of Ninik Mamak as a condition of marriage. This research is a field research, and the author uses a legal anthropological approach, using structural-functional theory. The results of the research that the author obtained from Ninik Mamak's authority in establishing the law have values, norms and motives from these sanctions, looking at the elements of Ninik Mamak's leadership belonging to the extended family element, which protects the community in order to create a safe, peaceful and prosperous society. peace. Customary law applied to the community is a law that is specific to each village that adheres to it. Because, each particular region has a difference in determining a legal provision made in its territory. So, the existence of Ninik Mamak's authority as a condition for marriage in the new Pangkalan village is an obligation that must be followed by the community, because this tradition is a relic of previous ancestors who have family ties and have values, norms, from these traditional traditions. It is the purpose of the Ninik Mamak tradition as a condition for marriage in the new Pangkalan village, so that its sustainability can be maintained and not lost over time.“Artikel ini dilatar belakangi dari otoritas Ninik Mamak sebagai syarat perkawinan, di desa Pangkalan baru Kecamatan Siak Hulu Kabupaten Kampar. Dan mendapatkan sangsi apabila melanggar peraturan adat tersebut. Tujuan dari penelitian ini adalah mengetahui otoritas Ninik Mamak menjadi syarat pernikahan. Penelitian ini adalah penelitian lapangan, dan penulis menggunakan pendekatan antropologi hukum, menggunakan teori struktur-fungsional. Hasil dari penelitian yang penulis dapatkan otoritas Ninik Mamak dalam menetapkan hukum memiliki nilai, norma dan motif dari sangsi tersebut, melihat dari unsur kepemimpinan Ninik Mamak tergolong kepada unsur kekeluargaan luas (extended family), yang mengayomi masyarakat agar menciptakan kehidupan bermasyarakat yang aman,damai dan tentram. Hukum adat yang diterapkan pada masyarakat adalah suatu hukum yang bersifat khusus pada setiap desa yang menganutnya. Karena, Setiap wilayah tertentu memiliki perbedaan dalam menentukan suatu ketentuan hukum yang dibuat pada wilayahnya. Maka, adanya otoritas Ninik Mamak sebagai syarat pernikahan di desa Pangkalan baru suatu kewajiban yang wajib diikuti oleh masyarakatnya, karena tradisi ini adalah peninggalan dari nenek moyang terdahulu yang memiliki keterkaitan kekeluargaan dan memiliki nilai-nilai, norma, dari tradisi adat tersebut. Suatu tujuan adanya tradisi adat Ninik Mamak sebagai syarat pernikahan di desa Pangkalan baru, agar dapat terjaga kelestariannya dan tidak hilang seiring perkembangan zamanâ
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