Jelly, Jelly
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Hiduik Mamakai and Early Marriage: A Means of Gender Identity for Gambir Peasant Women Jelly, Jelly; Yulkardi, Yulkardi; Yunarti, Yunarti
Anthropos: Jurnal Antropologi Sosial dan Budaya (Journal of Social and Cultural Anthropology) Vol 10, No 1 (2024): Juli
Publisher : Universitas Negeri Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24114/antro.v10i1.56005

Abstract

We want to explain about the lifestyle philosophy of "hiduik mamakai" to the gambir farming community in Minangkabau. The philosophy of hiduik mamakai is the basis for the Minangkabau community of gambir farmers towards the occurrence of early marriage. The philosophy of hiduik mamakai is a view of life regarding the existence of matter used for the pleasure of life. This philosophy also developed as a basis for the Minangkabau community of gambir farmers in carrying out social activities, one of which is marriage. The philosophy of hiduik mamakai has a correlationality to the phenomenon of early marriage in the Minangkabau community of gambir farmers. Some cases of early marriage in gambir farming communities are initiated by the idea that stability can be obtained through marriage even though they are not at the right age or mentality. This is because there is a belief that after marriage there will be a "safe realm" for women to be able to live a lifestyle of "hiduik mamakai". The results of this research indicate that there is a correlational relationship between early marriage and the philosophy of "hiduik mamakai." The philosophy of "hiduik mamakai" is one of the influencing factors, although it is not the sole cause of the phenomenon of early marriage. The causal relationship between these two domains is correlational, not causal. There is no guarantee that the disappearance of the "hiduik mamakai" philosophy will reduce the rate of early marriages. What occurs is that the concept of "hiduik mamakai" philosophy affects the phenomenon of early marriage in a mutually correlating relationship. While it is not the only factor, the philosophy of "hiduik mamakai" is an integral part of the lifestyle of the Minangkabau Gambir farming community. This is because the income of the Gambir farming community is enough to put the economic system on a stable life.
Saparuik and Moknehi: Kinship-based Tensions in Care for Older People Jelly, Jelly; Delpada, Benidiktus
Humaniora Vol 36, No 1 (2024)
Publisher : Faculty of Cultural Sciences, Universitas Gadjah Mada

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22146/jh.92048

Abstract

This article provides information on a comparison of elderly care systems in two regions in Indonesia with different ethnicities and cultures, namely the Minangkabau in West Sumatra and the Abui of Alor. This article shows how the saparuik kinship in the Minangkabau community which is matrilineal with different customary constellations and how the patrilineal moknehi kinship in the Abui community takes care of elderly women. This paper explains the influence of caregivers’ life journey on their burdens of life. The burden of life perceived by caregivers arises from various factors. Among the various influencing factors are emotions, economy, knowledge, kinship and the right to manage inheritance. Kinship is a form of reciprocal relationship between various elements in both Minangkabau and Abui societies. In the Minangkabau ethnic group, the smallest kinship system in society is called saparuik kinship (Minang language), while the smallest kinship system in Abui is called moknehi (Abui language) which means “brother”. Paruik can be interpreted as “stomach”. While the word moknehi, which has variants in Abui such as muknehi, mokneng and motneng, likely derives from words moku “child” and neng “male”, whose meaning is equivalent to “brother, sibling”. Literally, saparuik are people who come from the same stomach or mother, while moknehi refers to people who come from the same mother and or father. People who are in saparuik are people who come from the same grandmother, while moknehi are male brothers who come from the same grandfather, who then develop into several extended families. Both extended families in paruik or moknehi consist of several nuclear families. Likewise, saparuik and moknehi consist of several extended families. The extended family in saparuik is formed in one grandmother (not a literal grandmother, the grandmother in this case is the mother of the grandmother or the grandmother of the grandmother), in one “rumah gadang”, and sharing inheritance. Otherwise, moknehi are not only formed in one grandfather, but also male great-grandfather and great-great-grandfather (male great-grandfather and great-great-grandfather in this case are father of grandfather and grandfather of grandfather), in one clan, and sharing inheritance