1. Sejarah Islam Di Minangkabau Pdf File Online
2. Sejarah Islam Di Dunia
3. Sejarah Islam Di Minangkabau Pdf File Format

Minangkabau adat festival. Note the addition of hijab to the traditional costumeis the most adhered religion in, a province of, embraced by 97.42% of the whole population. The percentage of Muslim population increases to 99.6% if excludes the, where the majority of the non-Muslim West Sumatrans reside. Denomination among Islam in West Sumatra is predominantly, and there is a small pocket within the coastal city of. Who are indigenous to West Sumatra and consist 88% of West Sumatran population today have historically played the important role within the Muslim community in Indonesia. Up until today the region is considered as one of the strongholds of.

Contents.History Introduction of Islam Introduction of Islam in West Sumatran region, especially the where was the home of Minangkabau people, is assumed as taking two routes, from the east of Minangkabau between the 7th and 8th century and from the west coast of Minangkabau after the 16th century. The first route was cultivated by the Muslim Arab traders came down from the through flowing from the highlands into the strait. This trade activity is estimated as the first contact between the indigenous people in the area and Islam. The cultural contact became more intensive in the 13th century with the rise of Muslim in the northern Sumatra, assuming control of the strait and advancing into the east Minangkabau for gold mines and pepper production center. Islam began entering the West coast of Minangkabau after the fall of the Strait of Malacca into Portuguese in the 16th century, through the coastal cities such as Pariaman. During the time, the strongest Muslim empire in the region was based in the current province.

Intensive interactions between the Aceh Sultanate and Minangkabau region had developed into significant influence by the former on the latter in terms of Islamic teachings. Among the first Islamic proselytizers in Minangkabau area was, a disciple of Sheikh Abdur Rauf Singkil who adhered to the Acehnese line of. Shattari tariqa was quickly spread into Minangkabau through the traditional religious educational institution known as. Spread of Islam.

Royal seal of based in West Sumatra.Islam was propagated by several, namely Shattari and tariqas, through suraus and proselytization in the 17th-19th century. During the process, there were certain differences in the way religion had developed between the western coastal area and the eastern inland area. Within the inland area, the more syncretic form of Islam was spread through Naqshbandi tariqa which was disseminated by, and gained the strong foothold there, combined with the commercial advantage coming from its geographic proximity to the Strait of Malacca. The development of Islam in West Sumatra can also be characterized by the practice of (science of Islamic mysticism) through the emphasis on, which was instituted by the influential Minangkabau ulamas, pioneered. Tuanku Nan Tuo was a Sufi-oriented reformer who took (moderate) position.

His syncretic approach between the orthodoxy and non-orthodoxy had successfully laid the foundation of sharia within the Minangkabau Sufi traditions. This had led to the comprehensive development of Islamic sciences and studies, often accompanied by the application of Islamic solutions to the social issues and other worldly affairs, not confining it to the spiritual aspects.

This development had attempted to transform various aspects of Minangkabau society, especially within the inland agrarian area. The transformation was often colored by conflicts in the religious interpretations stemming from the cultural roots of Minangkabau people such as system. The conflict, for example between the mainstream sharia and Naqshbandi practices, as well as later between the Sufi orders, had resulted in intense intellectual development of the religious interpretations and indirectly contributed to the ascendance of Minangkabau region as one of the most important centers in the history of Islam in Indonesia.Pre-modern era. Featured in the issued by.After the spread of Islam in the 17th-19th century, Islam had been embraced by most of Minangkabau people lived in both inside and outside of West Sumatra, through the unorthodox approaches. Beginning from the early 19th-century, Minangkabau society began to be influenced by the Islamic intellectual development in the Middle East. Certain Minangkabau ulamas who were inspired by the newly founded in had intensified its scrutiny against the who were deemed as not fulfilling the sharia prescriptions and performing acts which were deemed forbidden or heretical. These reformist scholars came to be known as padri, who were mostly disciples of Tuanku Nan Tuo.

Prominent padris include,. The rupture of negotiations between the Minangkabau kings and the padris in 1803 had erupted into a conflict known as the. The war was fought between the two parties, the followers of padri and the adherents of the local custom ( ). After the 20 years of fighting, in 1833, the adat group requested the Dutch support. This had led to the intensification of the conflict and the increase in the loss of human resources and cultural properties, erosion of the power of the kingdom, and the infiltration by the Dutch taking advantage of the conflict.

Facing the situation, the leader of padri group, Tuanku Imam Bonjol, began to embrace the indigenous cultures and made an agreement between the two parties to unite against the Dutch colonialism. The two parties had made a consensus on the amalgamation between the Islamic teachings and the local customs, under the principle of Adat basandi syarak, syarak basandi Kitabullah ('Adat based on the teachings of Islam, the teachings of Islam based on the '). Modern era In the late 19th century, a Minangkabau ulama rose to its prominence through rigorous education in, to the point that he became the first foreign scholar occupied the position of the of school in the city. Many ulamas, scholars, and intellectuals throughout the archipelago who studied in Mecca became the disciple of al-Minangkabawi, including, the founder of, and, the founder of.: 356 Rosters of Minangkabau ulamas who returned to West Sumatra after the education under al-Minangkabawi had formed a new generation of intellectuals, including, who turned from tariqa-oriented scholar into the avid critic of Sufism, and, known for his publication Al-Imam and its influence on 's magazine.

These ulamas were based in suraus in each which turned into a counterweight against the Dutch colonization and the Western education brought by the colonial government. Minangkabau ulamas of this generation is marked with the intellectual struggle between the traditionalists, who uphold the syncretic Islam fostered mainly through Naqshbandi worldview, and the who are inspired by newly founded movement which advocates for, modern education and forsaking of non-orthodox traditions. Among the main contentions of the struggle are the allowance and the scope of (independent thinking) and the aspects of hukum wasilah (rules of tawassul) deemed as incompatible with Sunnah. Modernists had hold West Sumatra as one of their bases for exerting the influence throughout the archipelago. One of the first modernist mass organizations in the archipelago was established in called in 1915. The West Sumatran chapter of Muhammadiyah was established by in 1925.

Modernist political party (PERMI) was established in 1930, with among its leaders. Correspondingly, Union of Islamic Education (PERTI) was established by the traditionalists in the same year. After the independence of Indonesia, the state had seen the rise of Java-based mass organizations and the intellectuals from,. Under this circumstance, the prominence of West Sumatra and Minangkabau people among the intellectual landscape of Islam in Indonesia had fallen off since the year. Among the important Minangkabau figures of post-independence era are (Hamka), who authored Tafsir al-Azhar in 1967, the first written in and taking the vernacular Minangkabau and Malay approaches in interpreting the Qur'an, and, who led the and, contributing greatly to the propagation of Islamic orthodoxy in Indonesia. Society Religious outlook Among Minangkabau people, Islam is occupying the core part of their identity.

Minangkabau people are considered among the most pious Muslims in terms of the observance of the rituals within the. As exemplified by their saying Adat basandi syarak, syarak basandi Kitabullah ('Adat based on the teachings of Islam, the teachings of Islam based on the Qur'an'), Minangkabau culture is considered linking directly to Islamic religious precepts, in which the authority of the former is upheld by the latter.

As such, leaving Islam ( ) is considered tantamount to leaving Minangkabau society on both physical and mental basis. Education is the traditional Islamic educational institution originated around the West and South Sumatra region, in the form of assembly building for religious, cultural and festive purposes, similarly to Arab.

The tradition of surau was preceding the formal Islamic education which employs orthodox theory and method brought from abroad, and it is considered having a pre-Islamic root, which can be traced back to a Buddhist monastery founded near Bukit Gombak in 1356. Architecture. In, featuring vernacular Minangkabau architectural style.Vernacular style mosque in West Sumatra is distinguished by its multi-layer roof made of fiber resembling, the Minangkabau residential building.

Prominent examples of mosques with vernacular Minangkabau designs are, founded in 1823 by the Padris, and, built in 1860. Another important religious institution surau is also often built in vernacular Minangkabau style as well, with three- or five-tiered roofs and woodcarvings engraved in the facade.Festival is a Shia Islamic occasion in the city of Pariaman and it is a part of the among the Shia local minority. Tabuik refers to the towering funeral carried during the commemoration. The event has been performed every year since the in 1831, when the practice was introduced to the region by the Shia troops from who were stationed—and later settled—there during the.

The festival enacts the and plays the and drums.References. Retrieved 2012-05-03. Giap, Tan Khee et al. Competitiveness Analysis And Development Strategies For 33 Indonesian Provinces. World Scientific.

Mansoer, et al., 1970: 44-45. Maimunah. SISTEM PENDIDIKAN SURAU: KARAKTERISTIK, ISI DAN LITERATURKEAGAMAAN. 02. Abdul Rahman Haji Abdullah (1997). Pemikiran Islam di Malaysia: Sejarah dan Aliran. Gema Insani.

Pp.53. Dobbin, 1992: 146. ^ Harian Singgalang, 30 March 2012.

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Sumatera Barat hingga Plakat Panjang. Penerbit Sinar Harapan. Jones, Gavin W.; Chee, Heng Leng; Mohamad, Maznah (2009). 'Not Muslim, Not Minangkabau, Interreligious Marriage and its Culture Impact in Minangkabau Society by Mina Elvira'.

Muslim-Non-Muslim Marriage: Political and Cultural Contestations in Southeast Asia. Institute of Southeast Asian Studies. P. 51.

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Corak Pemikiran Kalam Tafsir Al-Azhar. Pp.103., pp. 34–35. Keddie, Nikki R.

Islam and Society in Minangkabau and in the Middle East: Comparative Reflections. Journal of Social Issues in Southeast Asia. App.1.

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Sejarah Minangkabau. Jakarta, Bhratara. Dobbin, Christine. Kebangkitan Islam dalam ekonomi petani yang sedang berubah: Sumatra Tengah, 1784-1847. Inis. Jones, Gavin W. Muslim-Non-Muslim Marriage: Political and Cultural Contestations in Southeast Asia.

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West Sumatran matrilineal ethnic group MinangkabauUrang Minang Total populationc. 8 millionRegions with significant populations6,462,75,7207,490Languages,ReligionRelated ethnic groups,Minangkabau people (: Urang Minang), also known as Minang, are an ethnic group native to the of,. The Minangkabau's West Sumatran homelands was the seat of the, believed by early orientalists to have been the cradle of the, and the location of the (1821 to 1837).Minangkabau are ethnic majority in. Minangkabau are also recognised minority in other parts of as well as, and the. A statue believed to be, founder of a Minangkabau kingdom.The term Minangkabau (: Minang: مينڠ) came from a popular legend that was derived from a territorial dispute between a people and a prince from a neighbouring region. To avoid a battle, the local people proposed a fight to the death between two ( kabau) to settle the dispute. The prince agreed and produced the largest, meanest, most aggressive buffalo.

The villagers on other hand produced a hungry baby calf with its small horns ground to be as sharp as knives. Seeing the adult buffalo across the field, the calf 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 giving the villagers their victory ( manang, hence manang kabau: 'victors of the buffalo' which eventually became Minangkabau). The legend however has its rebuttals as the word 'minang' refers to the consumption of ( pinang), yet there hasn't been any popular explanation on the word 'minang' that relates the aforementioned action to the word for 'water buffalo'.The first mention of the name Minangkabau as Minanga Tamwan, is in the late 7th century, describing sacred journey from Minanga Tamwan accompanied with 20.000 soldiers heading to Matajap and conquering several areas in the southern of Sumatra. Tricolour ( marawa) of MinangkabauThe is a member of the family, and is closest to the, though when the two languages split from a common ancestor and the precise historical relationship between Malay and Minangkabau culture is not known.

Until the 20th century the majority of the Sumatran population lived in the highlands. The highlands are well suited for human habitation, with plentiful fresh water, fertile soil, a cool climate, and valuable commodities. It is probable that evolved in the long before it appeared in other parts of Sumatra, and predates significant foreign contact., a follower of with ties to the and kingdoms of Java, is believed to have founded a kingdom in the Minangkabau highlands at and ruled between 1347 and 1375.: 232 The establishment of a royal system seems to have involved conflict and violence, eventually leading to a division of villages into one of two systems of tradition, Bodi Caniago and Koto Piliang, the latter having overt allegiances to royalty. By the 16th century, the time of the next report after the reign of Adityawarman, royal power had been split into three recognised reigning kings. They were the King of the World ( Raja Alam), the King of Adat ( Raja Adat), and the King of Religion ( Raja Ibadat), and collectively they were known as the Kings of the Three Seats ( Rajo Tigo Selo). The Minangkabau kings were charismatic or magical figures, but did not have much authority over the conduct of village affairs. A leader in theIt was around the 16th century that by the Minangkabau.

The first contact between the Minangkabau and western nations occurred with the 1529 voyage of to Sumatra. The first acquired gold at in 1651, but later moved south to to avoid interference from the Acehnese occupiers. In 1663 the Dutch agreed to protect and liberate local villages from the Acehnese in return for a trading monopoly, and as a result setup trading posts at. Until early in the 19th century the Dutch remained content with their coastal trade of gold and produce, and made no attempt to visit the Minangkabau highlands. As a result of conflict in Europe, the British occupied Padang from 1781 to 1784 during the, and again from 1795 to 1819 during the.Late in the 18th century the gold supply which provided the economic base for Minangkabau royalty began to be exhausted. Around the same time other parts of the Minangkabau economy had a period of unparalleled expansion as new opportunities for the export of agricultural commodities arose, particularly with coffee which was in very high demand.

A civil war started in 1803 with the Padri fundamentalist Islamic group in conflict with the traditional syncretic groups, elite families and Pagaruyung royals. As a result of a treaty with a number of penghulu and representatives of the Minangkabau royal family, Dutch forces made their first attack on a Padri village in April 1821. The first phase of the war ended in 1825 when the Dutch signed an agreement with the Padri leader to halt hostilities, allowing them to redeploy their forces to fight the. When fighting resumed in 1832, the reinforced Dutch troops were able to more effectively attack the Padri. The main centre of resistance was captured in 1837, Tuanku Imam Bonjol was captured and exiled soon after, and by the end of the next year the war was effectively over. Minangkabau chiefs, picture taken between 1910 and 1930.With the Minangkabau territories now under the control of the Dutch, transportation systems were improved and economic exploitation was intensified.

New forms of education were introduced, allowing some Minangkabau to take advantage of a modern education system. The 20th century marked a rise and cultural and political nationalism, culminating in the demand for Indonesian independence. Later rebellions against the Dutch occupation occurred such as the and the. During World War II the Minangkabau territories were occupied by the Japanese, and when the Japanese surrendered in August 1945 Indonesia proclaimed independence.

The Dutch attempts to regain control of the area were ultimately unsuccessful and in 1949 the Minangkabau territories became part of Indonesia as the province of Central Sumatra.In February 1958, dissatisfaction with the centralist and communist-leaning policies of the administration triggered a revolt which was centred in the Minangkabau region of Sumatra, with rebels proclaiming the (PRRI) in. The Indonesian military invaded West Sumatra in April 1958 and had recaptured major towns within the next month. A period of guerrilla warfare ensued, but most rebels had surrendered by August 1961. In the years following, West Sumatra was like an occupied territory with Javanese officials occupying most senior civilian, military and police positions. The policies of centralisation continued under the regime. The national government legislated to apply the Javanese desa village system throughout Indonesia, and in 1983 the traditional Minangkabau village units were split into smaller jorong units, thereby destroying the traditional village social and cultural institutions.

In the years following the downfall of the Suharto regime decentralisation policies were implemented, giving more autonomy to provinces, thereby allowing West Sumatra to reinstitute the nagari system. Historiography. The village of Pariangan, located on the slopes of, is in folklore said to be the first Minangkabau village.The traditional or tambo of the Minangkabau tells of the development of the Minangkabau World ( alam Minangkabau) and its adat. These stories are derived from an oral history which was transmitted between generations before the Minangkabau had a written language. The first Minangkabau are said to have arrived by ship and landed on when it was no bigger than the size of an egg, which protruded from a surrounding body of water. After the waters receded the Minangkabau proliferated and dispersed to the slopes and valleys surrounding the volcano, a region called the darek. The darek is composed of three luhak –,.

The tambo claims the ship was sailed by a descendant of ( Iskandar Zulkarnain). Minangkabau house and rice barns.A division in Minangkabau adat into two systems is said to be the result of conflict between two half-brothers Datuak Katumangguangan and Datuak Parpatiah nan Sabatang, who were the leaders who formulated the foundations of Minangkabau adat. The former accepted, a prince from Majapahit, as a king while the latter considered him a minister, and a civil war ensued. The Bodi Caniago/ system formulated by Datuak Parpatiah nan Sabatang is based upon egalitarian principles with all panghulu (clan chiefs) being equal while the Koto Piliang /Adat Katumangguangan system is more autocratic with there being a hierarchy of panghulu. Each village ( nagari) in the darek was an autonomous 'republic', and governed independently of the Minangkabau kings using one of the two adat systems. After the darek was settled, new outside settlements were created and ruled using the Koto Piliang system by rajo who were representatives of the king. Minangkabau women clad in traditional Minang costumes.Minangkabau have large corporate descent groups, but they traditionally reckon descent matrilineally.

A young boy, for instance, has his primary responsibility to his mother's and sisters' clans. It is considered 'customary' and ideal for married sisters to remain in their parental home, with their husbands having a sort of visiting status. Not everyone lives up to this ideal, however. In the 1990s, anthropologist Evelyn Blackwood studied a relatively conservative village in Sumatra Barat where only about 22 percent of the households were 'matrihouses', consisting of a mother and a married daughter or daughters.

Nonetheless, there is a shared ideal among Minangkabau in which sisters and unmarried lineage members try to live close to one another or even in the same house.Landholding is one of the crucial functions of the suku (female lineage unit). Because Minangkabau men, like Acehnese men, often migrate to seek experience, wealth, and commercial success, the women's kin group is responsible for maintaining the continuity of the family and the distribution and cultivation of the land. These family groups, however, are typically led by a penghulu (headman), elected by groups of lineage leaders. With the agrarian base of the Minangkabau economy in decline, the suku—as a landholding unit—has also been declining somewhat in importance, especially in urban areas.

Indeed, the position of penghulu is not always filled after the death of the incumbent, particularly if lineage members are not willing to bear the expense of the ceremony required to install a new penghulu.The (in short Minang) are also known for their devotion to Islam. A dominant majority of both males and females pray five times a day, fast during the month of Ramadan, and express the desire to make the holy pilgrimage to Mecca at least once in their lifetime.

Each Minangkabau neighbourhood has a Musalla, which means “a temporary place of prayer” in Arabic but in Indonesia simply means a mosque. In the neighbourhood Musalla, men and women pray together, although separated into their respective gender-designated sections. A high percentage of women and girls wear the headscarf. Minangkabau men in traditional Minangkabau clothes.As early as the age of 7, boys traditionally leave their homes and live in a (a prayer house and community centre) to learn religious and cultural teachings. At the surau during night time (after the Isyak prayers), these youngsters are taught the traditional Minankabau art of self-defence, which is Silek, or in Malay. When they are teenagers, they are encouraged to leave their hometown to learn from schools or from experiences out of their hometown so that when they are adults they can return home wise and 'useful' for the society and can contribute their thinking and experience to run the family or nagari (hometown) when they sit as the member of 'council of uncles'.

This tradition has created Minang communities in many Indonesian cities and towns, which nevertheless are still tied closely to their homeland; a state in named especially is heavily influenced by Minang culture because was originally Minangkabau's colony. By acquiring property and education through merantau experience, a young man can attempt to influence his own destiny in positive ways. Minangkabau knife fencing dancers (Tukang Mancak) on the west coast of Sumatra, 1897.Increasingly, married couples go off on merantau; in such situations, the woman's role tends to change. When married couples reside in urban areas or outside the Minangkabau region, women lose some of their social and economic rights in property. One apparent consequence is an increased likelihood of divorce. The Minangkabau were prominent among the intellectual figures in the Indonesian independence movement.

Not only were they strongly embedded themselves surrounding Islamic traditions – which counteracted the influence of the Protestant Dutch – they also had a sense of cultural pride just as like every other Sumatran especially with their traditional belief of egalitarianism of 'Standing as tall, sitting as low' (that no body stand or sit on an increased stage). They also speak a language closely related to the variant, which was considerably freer of hierarchical connotations than. The tradition of merantau also meant that the Minangkabau developed a cosmopolitan bourgeoisie that readily adopted and promoted the ideas of an emerging nation-state. Due to their culture that stresses the importance of learning, Minang people are over-represented in the educated professions in Indonesia, with many ministers from Minang.Minangkabau, who make up about 3 percent of Indonesia’s roughly 245 million people, are conservative.

In daily life women and men occupy roles that to Western eyes smack of inequality—women rule the domestic roost while men hold all positions of political and religious leadership. Yet both genders say that they value those roles, and each other, equally.Adat derives in part from the ancient animist and buddhist belief system of the Minangkabau, which existed before the arrival of Islam to Sumatra.

When precisely the religion spread across the island and was adopted by the Minangkabau is unclear, though it probably arrived in West Sumatra around the 16 th century. It is adat that guides matrilineal inheritance, and though it seems that such a tradition might conflict with the precepts of Islam, the Minangnese insist that it does not. To accommodate both, the Minangkabau make a distinction between high and low inheritance. “High inheritance” is the property, including the home and land, which passes among women. “Low inheritance” is what a father passes to his children out of his professional earnings. This latter inheritance follows Islamic law, a complex system which dictates, in part, that sons get twice as much as daughters.

Ceremonies and festivals. A Minangkabau bride and groom, the bride is wearing a crown. 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 lasts for seven days or more. Turun ka sawah – community work ceremony.

Sejarah Islam Di Minangkabau Pdf File Online

Manyabik – harvesting ceremony. – festivals. Adoption ceremony. ceremony.

Funeral ceremony. Wild boar hunt ceremony. Maanta pabukoan – sending food to mother-in-law for. PerformanceTraditional Minangkabau music includes saluang jo dendang which consists of singing to the accompaniment of a bamboo flute, and gong-chime music.

Dances include the tari piring (plate dance), tari payung (umbrella dance) and tari indang (also known as endang or badindin). Demonstrations of the martial art are performed. Pidato adat are ceremonial orations performed at formal occasions.is a folk theatre tradition which incorporates music, singing, dance, drama and the martial art. Randai is usually performed for traditional ceremonies and festivals, and complex stories may span a number of nights. It is performed as a to achieve an equality and unity between audience members and the performers.

Randai performances are a synthesis of alternating martial arts dances, songs, and acted scenes. Stories are delivered by the acting and singing and are mostly based upon Minangkabau legends and folktales. Randai originated early in the 20th century out of fusion of local martial arts, storytelling and other performance traditions.

Men originally played male and female characters in the story but, since the 1960s, women have participated. Minangkabau CuisineThe staple ingredients of the Minangkabau diet are rice, fish, coconut, green leafy vegetables and chili. Meat is mainly limited to special occasions, and beef and chicken are most commonly used.

Pork is not and not consumed, while lamb, goat and game are rarely consumed for reasons of taste and availability. Spiciness is a characteristic of Minangkabau food: The most commonly used herbs and spices are chili, turmeric, ginger and galangal. Vegetables are consumed two or three times a day. Fruits are mainly seasonal, although fruits such as banana, papaya and citrus are continually available.Three meals a day are typical with lunch being the most important, except during the fasting month of when lunch is not eaten.

Meals commonly consist of steamed rice, a hot fried dish and a coconut milk dish, with a little variation from breakfast to dinner. Meals are generally eaten from a plate using the fingers of the right hand. Snacks are more frequently eaten by people in urban areas than in villages. Western food has had little impact upon Minangkabau consumption and preference. Is a dish which is considered to be a characteristic of Minangkabau culture; it is cooked 4–5 times a year. Other characteristic dishes include, Soto Padang, Dendeng Balado (beef with chili sauce).Food has a central role in the Minangkabau ceremonies which honour religious and life-cycle rites.Minangkabau food is popular among Indonesians and restaurants are present throughout Indonesia. Nasi Padang restaurants, named after the capital of West Sumatra, are known for placing a variety of Minangkabau dishes on a customer's tablewith rice and billing only for what is taken.

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Nasi Kapau is another restaurant variant which specialises in dishes using offal and tamarind to add a sourness to the spicy flavour. Architecture. In the Pandai Sikek village of West Sumatra, with two rice barns ( rangkiang) in front(: 'big house') or rumah bagonjong (: 'spired roof house') are the traditional homes of the Minangkabau. Symphonic orchestra music.

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. The rumah gadang is owned by the women of the family who live there – ownership is passed from mother to daughter.The houses have dramatic curved roof structures with multi-tiered, upswept gables.

They are also well distinguished by their rooflines which curve upward from the middle and end in points, in imitation of the upward-curving horns of the water buffalo that supposedly eked the people their name (i.e. Shuttered windows are built into walls incised with profuse painted floral carvings. The term rumah gadang usually refers to the larger communal homes, however, smaller single residences share many of its architectural elements.Oral traditions and literature Minangkabau culture has a long history of oral traditions. One is the pidato adat (ceremonial orations) which are performed by clan chiefs ( panghulu) at formal occasions such as weddings, funerals, adoption ceremonies, and panghulu inaugurations. These ceremonial orations consist of many forms including, aphorisms ( papatah-patitih), proverbs ( pameo), religious advice ( petuah), parables ( tamsia), two-line aphorisms ( gurindam), and similes ( ibarat).Minangkabau traditional folktales ( kaba) consist of narratives that present the social and personal consequences of either ignoring or observing the ethical teachings and the norms embedded in the adat. The storyteller ( tukang kaba) recites the story in poetic or lyrical prose while accompanying himself on a.A theme in Minangkabau folktales is the central role mothers and motherhood has in Minangkabau society, with the folktales Rancak di Labuah and being two examples. Rancak di Labuah is about a mother who acts as teacher and adviser to her two growing children.

Initially her son is vain and headstrong and only after her perseverance does he become a good son who listens to his mother. Malin Kundang is about the dangers of treating your mother badly. A sailor from a poor family voyages to seek his fortune, becoming rich and marrying.

After refusing to recognise his elderly mother on his return home, being ashamed of his humble origins, he is cursed and dies when a storm ensues and turn him along with his ship to stone. The said stone is in Air Manis beach and is known by locals as batu Malin Kundang.Other popular folktales also relate to the important role of the woman in Minangkabau society.

In the Cindua Mato epic the woman is the source of wisdom, while in the Sabai nan Aluih she is more a doer than a thinker. Cindua Mato (Staring Eye) is about the traditions of Minangkabau royalty. The story involves a mythical Minangkabau queen, Bundo Kanduang, who embodies the behaviours prescribed by adat. Cindua Mato, a servant of the queen, uses magic to defeat hostile outside forces and save the kingdom. Sabai nan Aluih (The genteel Sabai) is about a girl named Sabai who avenges the murder of her father by a powerful and evil ruler from a neighbouring village. After her father's death, her cowardly elder brother refuses to confront the murderer and so Sabai decides to take matters into her own hands. She seeks out the murderer and shoots him in revenge.

Matrilineality The Minangkabau are the largest society in the world, with property, family name and land passing down from mother to daughter, while religious and political affairs are the responsibility of men, although some women also play important roles in these areas. This custom is called Lareh Bodi Caniago and is known as in Malaysia. Today 4.2 million Minangs live in the homeland of West Sumatra.As one of the world's most populous (as well as politically and economically influential) matrilineal ethnicities, Minangkabau gender dynamics have been extensively studied by anthropologists. The adat (Minangkabau: Adaik) traditions have allowed Minangkabau women to hold a relatively advantageous position in their society compared to most patriarchal societies, as most property and other economic assets pass through female lines.Language.

Location ethnic groups of Sumatra, the Minangkabau is shown in light and dark olive.The Minangkabau language ( Baso Minangkabau) is an belonging to the linguistic subgroup, which in turn belongs to the branch. Used by people in is closely related to it due to the fact many of the population are descendants of Minangkabau immigrants.The language has a number of dialects and sub-dialects, but native Minangkabau speakers generally have no difficulty understanding the variety of dialects. The differences between dialects are mainly at the level, though some differences also exist. Minangkabau dialects are regional, consisting of one or more villages ( nagari), and usually correspond to differences in customs and traditions. Each sub-village ( jorong) has its own sub-dialect consisting of subtle differences which can be detected by native speakers.

The Padang dialect has become the lingua franca for people of different language regions.The Minangkabau society has a situation, whereby they use their native language for everyday conversations, while the Malay language is used for most formal occasions, in education, and in writing, even to relatives and friends. The Minangkabau language was originally written using the, an adapted Arabic alphabet. Romanization of the language dates from the 19th century, and a standardised official orthography of the language was published in 1976.

DenominationsPopulation (as of)DialectsMinangkabau6,500,000 (1981)Agam, Payakumbuh, Tanah Datar, Sijunjung, Batu Sangkar-Pariangan, Singkarak, Pariaman, Orang Mamak, Ulu, Kampar Ocu, Rokan, Pasaman, Rao, Kuantan, Kerinci-Minangkabau, Pesisir, Aneuk Jamee (Jamee), Painan, Penghulu, Mukomuko.Source: Gordon (2005).Despite widespread use of in both Malaysia and Indonesia, they do have their own mother tongue; the shares many similar words with Malay, yet it has a distinctive pronunciation and some grammatical differences rendering it unintelligible to Malay speakers. Customs and religion. A Minangkabau mosque circa 1900.had been an important component of Minangkabau culture. Even after the penetration of Islam into Minangkabau society in the 16th century, animistic beliefs were not extinguished. In this belief system, people were said to have two souls, a real soul and a soul which can disappear called the semangat.

Semangat represents the vitality of life and it is said to be possessed by all living creatures including animals and plants. An illness may be explained as the capture of the semangat by an evil spirit, and a shaman ( pawang) may be consulted to conjure invisible forces and bring comfort to the family. Sacrificial offerings can be made to placate the spirits, and certain objects such as amulets are used as protection.Until the rise of the Padri movement late in the 18th century, Islamic practices such as prayers, fasting and attendance at mosques had been weakly observed in the Minangkabau highlands. The Padri were inspired by the movement in Mecca, and sought to eliminate societal problems such as tobacco and opium smoking, gambling and general anarchy by ensuring the tenets of the Koran were strictly observed.

All Minangkabau customs allegedly in conflict with the Koran were abolished. Although the Padri were eventually defeated by the Dutch, during this period the relationship between adat and religion was reformulated. Previously adat (customs) were said to be based upon appropriateness and propriety, but this was changed so that adat was more strongly based upon Islamic precepts.The Minangkabau strongly profess while at the same time also following their ethnic traditions,. The Minangkabau adat was derived from and beliefs before the arrival of Islam. The present relationship between Islam and adat is described in the saying 'traditions adat are founded upon the Islamic law, and the law founded upon the ' ( adat basandi syara', syara' basandi ).With the Minangkabau highlands being the heartland of their culture, and with Islam likely entering the region from coast it is said that 'custom descended, religion ascended' ( adat manurun, syarak mandaki). Demographics Minangkabau Population Breakdown This table contains Minangkabau population breakdown inProvinceMinangkabau Population4,219,733,241,162,1,4,462,713Overseas Minangkabau. See also: andOver half of the Minangkabau people can be considered overseas Minangkabaus.

They make up the majority of the population of (in ) and (in Indonesia). They also form a significant minority in the populations of, and in Indonesia as well as, Malacca, Singapore and in the rest of the. Minangkabaus have also emigrated as skilled professionals and merchants to the, United States, and Australia. In the overseas ( rantau), they have a reputation for being shrewd merchants. The culture and economic conditions in West Sumatra have made the Minangkabau people one of the most mobile ethnic group in.For most of the Minangkabau people, wandering is an ideal way to reach maturity and success; as a consequence, they exercised great influence in the politics of many kingdom and states in Maritime Southeast Asia.

Overseas Minangkabau are also great influence developing Malaysian and Singaporean culture, mainly language, culinary, music, and martial art. Notable Minangkabau. See also:The Minangkabau are famous for their dedication to knowledge, as well as the widespread diaspora of their men throughout southeast Asia, the result being that Minangs have been disproportionately successful in gaining positions of economic and political power throughout the region. The co-founder of the Republic of Indonesia, was a Minang, as were the first President of Singapore, and the first Supreme Head of State or of,.The Minangkabau are known as a society that places top priority in high education and thus they are widespread across Indonesia and foreign countries in a variety of professions and expertise such as politicians, writers, scholars, teachers, journalists,. Based on a relatively small population, Minangkabau is one of the most successful. According to magazine (2000 New Year special edition), six of the top ten most influential Indonesians of the 20th century were Minang.

Three out of the four Indonesian founding fathers are Minangkabau people.Many of Minangkabau people held prominent positions in the Indonesian and Malay nationalist movement. In 1920–1960, the political leadership in Indonesian was replete with Minangkabau people, such as a former Indonesian government prime minister and vice-president, a former Indonesian government minister, international communist leader and founder of PARI and, a former Indonesian government prime minister and founder of, a former Indonesian government prime minister and founder of, a former Indonesian president, and a former Indonesian government prime minister. During the, Minangkabau politician dominated Indonesian parliament and cabinets. They were diversely affiliated to all of the existing factions, such as Islamist, nationalist, socialist and communist.Minangkabau writers and journalists have made significant contributions to modern. These include authors, and; poets, and; and journalists,.

Many prominent Indonesian novels were written by Minangkabau writers and later influenced the development of modern.Moreover, there are also significant number of Minangkabau people in the popular entertainment industry, such as movie directors and; movie producer and, screenwriter and; actor and actress, and, as well as singers, andNowadays, besides, Minangkabau people have made significant contributions to Indonesia's economic activities. Minangkabau businessmen are also notable in hospitality sector, media industry, healthcare, publisher, automotive, and textile trading. Minangkabau businessmen also prominent in traditional Minangkabau cuisine restaurant chains in many cities of Indonesia, Malaysia, Singapore, and Australia.

Notable successes include and.Historically, Minangs had also settled outside West Sumatra, migrating as far as the south Philippines by the 14th century. Was the leader of the forming polity in, which later turned into the. The Minangkabaus migrated to the Malay peninsula in the 14th century and began to take control of the local politics.

In 1773 was appointed the first head of state of.Minangkabaus have been filled many political positions in Malaysia and Singapore, namely the first President of Singapore,; the first Supreme Head of State ( ) of the,; and many of Malaysian government minister, such as,. They are also great contributing on Malaysian and Singaporean socio-cultural, such as, who composed (the national anthem of Singapore);, the Singaporean musician; the Malaysian film director,; the language expert,; as well as business and economic activities, such as, and.Notable people of Minangkabau descent outside of Malay world include member of the House of Representatives of the Netherlands,;, the imam (head) of the school of law at; and Khatib's grandson as ambassador.See also. Dobbin, Christine (1983). Islamic Revivalism in a Changing Peasant Economy: Central Sumatra, 1784–1847. Curzon Press. Frey, Katherine Stenger (1986).

Sejarah Islam Di Minangkabau Pdf File Format

Journey to the land of the earth goddess. Gramedia Publishing. Kahin, Audrey (1999). Rebellion to Integration: West Sumatra and the Indonesian Polity. Amsterdam University Press. Sanday, Peggy Reeves (2004). Women at the Center: Life in a Modern Matriarchy.

Cornell University Press. Summerfield, Anne; Summerfield, John (1999). Walk in Splendor: Ceremonial Dress and the Minangkabau.Notes.