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All Journal Al-Ulum Sosial Budaya Al-Jami'ah: Journal of Islamic Studies Jurnal Antropologi: Isu-Isu Sosial budaya Jurnal Mamangan Musawa : Jurnal Studi Gender dan Islam Sosial Horizon: Jurnal Pendidikan Sosial JISPO (Jurnal Ilmu Sosial dan Ilmu Politik) Jurnal Ilmiah Universitas Batanghari Jambi Sapientia Humana : Jurnal Sosial Humaniora Mamangan Social Science Journal
Maskota Delfi
Universitas Andalas, Padang, Sumatra Barat
Religion Agriculture, Biological Sciences & Forestry Arts Humanities Civil Engineering, Building, Construction & Architecture Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences

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SIPUISILAM DALAM SELIMUT ARAT SABULUNGAN PENGANUT ISLAM MENTAWAI DI SIBERUT Delfi, Maskota
Al-Ulum Vol 12, No 1 (2012): Al-Ulum
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (200.632 KB)

Abstract

Kelompok  etnik di Kepulauan Mentawai dapat berkembang secara mandiri dari berbagai aktifitas di tanah daratan Mentawai. Hal ini terjadi karena keterasingan dari tanah daratan. Dengan demikian, secara organic sebahagian masyarakat mengembangkan budaya dan dinamika lingkungan yang termasuk didalamnya ketersediaan sagu sebagai bahan pokok makanan dan kelimpahan alam seperti babi hutan. Sumber makanan menjadi unsur utama dalam keyakinan masyarakat, Arat Sabulungan, sebagai suatu media ritual; penyimpanan hewan bersama sesama anggota keluarga; pembayaran syarat mahar; dan tradisi denda. Pada tahun 1945, sebuah kewajiban yang diberlakukan negara yang memberi sanksi agama-agama lokal diperakarsai. Sebagaimana orang-orang Mentawai memiliki kebijakan yang maju dan kekayaan orang asing (sasareu), akibatnya, banyak program bantuan yang sukses dijalankan. Namun demikian, suatu model adaptasi yang menonjol, dimana beberapa lapisan identitas mentawai tidak hilang akibat konversi tersebut. Dalam adaptasi ini, misalnya, keyakinan Islam dimasukkan kedalam persepsi agama lokal.---------------- The Mentawai island group, due to relative remoteness, has been able to develop independently from activities on the mainland. Therefore, a large part of the population was raised on the organically developed culture and dynamic capacity of the community. This was possible due to the richly endowed environment, which includes the staple food provision in sago trees and an abundance of wildlife, including boars. The food source became an important element in the traditional believe of Arat Sabulungan, as it served as a binding agent in ritual feasts, bonding of sharing animal protein with clan members, payments to fulfil bride price requirements and traditional fines. In 1954, a compulsory introduction of state sanctioned religions was arranged. As the Mentawains acknowledge certain advanced wisdom and wealth of the sasareu or foreigners, many incentive programs made successful converts. Nevertheless, a remarkable adaptation was included; in which some layers of Mentawai identity was not lost in the conversion. In this adaptation the Islamic faith was infused with local perception.
Islam and Arat Sabulungan in Mentawai Delfi, Maskota
Al-Jamiah: Journal of Islamic Studies Vol 51, No 2 (2013)
Publisher : Al-Jamiah Research Centre, Sunan Kalijaga State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2013.512.475-499

Abstract

The remoteness of the Mentawai Islands has contributed to an almost autonomous development, unaided by mainland Sumatra. As a result of a well endowed environment and supported by staple local foods such as sago, taro and bananas, as well as an abundance of wildlife including wild boars, a finely tuned self-sufficiency was realised. In this space the management and distribution of food, including animal protein, is an important aspect of the culture of Arat Sabulungan. As the result of the compulsory state sanctioned religions program introduced in 1954, some Mentawaians have converted to Islam or Catholicism as their formal religious identity. However, a remarkable adaptation occured in which the layers of Mentawai identity were not lost in the adaption to the Islamic faith. Islam with its teachings, and other formal religions, are considered as the sasareu (outsiders). The prohibition of consuming boar as part of islamic rules is a sasareu rules that contradict to Mentawaian Arat. [Kepulauan Mentawai yang terisolasi telah berkembang secara mandiri tanpa bantuan dari pulau induknya, Sumatra. Lingkungan yang subur dan mendukung ketersediaan sumber makanan pokok lokal seperti sagu, talas, dan pisang serta berlimpahnya satwa liar, termasuk babi hutan, telah mendorong terciptanya swasembada pangan. Manajemen dan distribusi makanan merupakan aspek penting dalam jalinan budaya dan sistem kepercayaan local, Arat Sabulungan. Sebagai hasil dari kebijakan pemerintah untuk menerapkan agama resmi bagi orang Mentawai pada tahun 1954, orang Mentawai kemudian masuk Islam atau Katolik. Namun demikian, adaptasi yang luar biasa juga terjadi, sehingga lapisan-lapisan identitas Mentawai tidak hilang dalam adaptasinya dengan keyakinan Islam. Islam dengan ajaran-ajarannya, juga agama-agama dunia lainnya, dipandang sebagai ajaran asing. Larangan mengkonsumsi daging babi sebagai bagian dari ajaran Islam, misalnya, dipandang sebagai ajaran asing yang bertentangan dengan Arat Mentawai.]
Islam and Arat Sabulungan in Mentawai Delfi, Maskota
Al-Jamiah: Journal of Islamic Studies Vol 51, No 2 (2013)
Publisher : Al-Jamiah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2013.512.475-499

Abstract

The remoteness of the Mentawai Islands has contributed to an almost autonomous development, unaided by mainland Sumatra. As a result of a well endowed environment and supported by staple local foods such as sago, taro and bananas, as well as an abundance of wildlife including wild boars, a finely tuned self-sufficiency was realised. In this space the management and distribution of food, including animal protein, is an important aspect of the culture of Arat Sabulungan. As the result of the compulsory state sanctioned religions program introduced in 1954, some Mentawaians have converted to Islam or Catholicism as their formal religious identity. However, a remarkable adaptation occured in which the layers of Mentawai identity were not lost in the adaption to the Islamic faith. Islam with its teachings, and other formal religions, are considered as the sasareu (outsiders). The prohibition of consuming boar as part of islamic rules is a sasareu rules that contradict to Mentawaian Arat.[Kepulauan Mentawai yang terisolasi telah berkembang secara mandiri tanpa bantuan dari pulau induknya, Sumatra. Lingkungan yang subur dan mendukung ketersediaan sumber makanan pokok lokal seperti sagu, talas, dan pisang serta berlimpahnya satwa liar, termasuk babi hutan, telah mendorong terciptanya swasembada pangan. Manajemen dan distribusi makanan merupakan aspek penting dalam jalinan budaya dan sistem kepercayaan local, Arat Sabulungan. Sebagai hasil dari kebijakan pemerintah untuk menerapkan agama resmi bagi orang Mentawai pada tahun 1954, orang Mentawai kemudian masuk Islam atau Katolik. Namun demikian, adaptasi yang luar biasa juga terjadi, sehingga lapisan-lapisan identitas Mentawai tidak hilang dalam adaptasinya dengan keyakinan Islam. Islam dengan ajaran-ajarannya, juga agama-agama dunia lainnya, dipandang sebagai ajaran asing. Larangan mengkonsumsi daging babi sebagai bagian dari ajaran Islam, misalnya, dipandang sebagai ajaran asing yang bertentangan dengan Arat Mentawai.] 
Tunggu Tubang: Marginalisasi Perempuan Semende Arifin, Zainal; Delfi, Maskota; Pujiraharjo, Sidarta
Musawa Jurnal Studi Gender dan Islam Vol. 16 No. 2 (2017)
Publisher : Sunan Kalijaga State Islamic University & The Asia Foundation

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/musawa.2017.162.236-247

Abstract

Semende ataupun komunitas Semendo adalah sebuah kelompok etnik yang tinggal di daerah pegunungan Sumatra Selatan. Sebuah aspek penting dari kultur kehidupan mereka adalah tunggu tubang. Menurut tradisi, kekayaan keluarga yang terdiri dari rumah keluarga dan lahan pertanian, akan diserahkan kepada anak perempuan tertua dalam setiap generasi. Artikel ini bertujuan untuk menjelaskan tradisi tunggu tubang sebagai identitas yang unik yang membedakan komunitas Semende dengan komunitas lain. Disamping untuk menjaga keberlangsungan komunitas, tunggu tubang juga sebagai alat legitimasi untuk kontrol kekuasaan gender oleh laki-laki di masyarakat. Tunggu Tubang sebagai alat legitimasi laki-laki terbukti dari penempatan perempuan “atas nama adat” tampaknya memiliki kekuatan. Maka, komunitas Semende dikenal menggunakan sistem matrilineal. Bagaimanapun, tunggu tubang menguatkan posisi laki-laki yang memposisikan dirinya sebagai meraje, yang “atas bama adat” juga dianggap berhak untukk mengontrol (seringkali sewenang-wenang) keberlanjutan tunggu tubang.[The Semende or also known as Semendo communities are a distinctive ethnic group residing in the mountainous areas of South Sumatra Province. An important aspect of their cultural life is known as tunggu tubang. According to tradition the family’s property, which consist of family house and agricultural fields, are passed on to the eldest daughter in each generation. This article attempts to explain the position of tunggu tubang as a unique identity differentiator of the Semende communities in contrast with other communities. Besides a means to protect the community’s survival, tunggu tubang has developed at the same time as a tool of legitimacy of political gender power control by males in the community. Tunggu tubang as a tool of legitimacy of men is evident from the placement of women “in the name of custom” seem to have power, so the community is often legitimized Semende as matrilineal. However, tunggu tubang is strengthening the position of the man who positioned himself as meraje that “in the name of custom” is also considered to be entitled to control (often arbitrarily) tunggu tubang sustainability.]
PALANG PINTU: POLITIK IDENTITAS LAKI-LAKI MINANGKABAU SEBAGAI SEBUAH RESPON TERHADAP STIGMA JANDA Jelly Jelly; Afrizal Afrizal; Maskota Delfi
JISPO : Jurnal Ilmu Sosial dan Ilmu Politik Vol 9, No 1 (2019): JISPO Vol 9 No 1 2019
Publisher : Centre for Asian Social Science Research (CASSR), FISIP, UIN Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15575/jispo.v9i1.4593

Abstract

This article discusses Minangkabau male identity politics in response to the widow's stigma. The method of collecting data are interview and observation. Minangkabau is a society that adopt a matrilineal system. The lineage, management and utilization of inheritance are in the hands of women. The present of men like abu di ateh tunggua (second lead and weak). This condition maked the man use identity political and maked stigma for widows in their social life. Man strengthen their position as palang pintu for widows. Man used maota dan malapau as tools to grow up their position. (This study uses the concept of stigma by Parker (2016).
Islam and Arat Sabulungan in Mentawai Maskota Delfi
Al-Jami'ah: Journal of Islamic Studies Vol 51, No 2 (2013)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2013.512.475-499

Abstract

The remoteness of the Mentawai Islands has contributed to an almost autonomous development, unaided by mainland Sumatra. As a result of a well endowed environment and supported by staple local foods such as sago, taro and bananas, as well as an abundance of wildlife including wild boars, a finely tuned self-sufficiency was realised. In this space the management and distribution of food, including animal protein, is an important aspect of the culture of Arat Sabulungan. As the result of the compulsory state sanctioned religions program introduced in 1954, some Mentawaians have converted to Islam or Catholicism as their formal religious identity. However, a remarkable adaptation occured in which the layers of Mentawai identity were not lost in the adaption to the Islamic faith. Islam with its teachings, and other formal religions, are considered as the sasareu (outsiders). The prohibition of consuming boar as part of islamic rules is a sasareu rules that contradict to Mentawaian Arat.[Kepulauan Mentawai yang terisolasi telah berkembang secara mandiri tanpa bantuan dari pulau induknya, Sumatra. Lingkungan yang subur dan mendukung ketersediaan sumber makanan pokok lokal seperti sagu, talas, dan pisang serta berlimpahnya satwa liar, termasuk babi hutan, telah mendorong terciptanya swasembada pangan. Manajemen dan distribusi makanan merupakan aspek penting dalam jalinan budaya dan sistem kepercayaan local, Arat Sabulungan. Sebagai hasil dari kebijakan pemerintah untuk menerapkan agama resmi bagi orang Mentawai pada tahun 1954, orang Mentawai kemudian masuk Islam atau Katolik. Namun demikian, adaptasi yang luar biasa juga terjadi, sehingga lapisan-lapisan identitas Mentawai tidak hilang dalam adaptasinya dengan keyakinan Islam. Islam dengan ajaran-ajarannya, juga agama-agama dunia lainnya, dipandang sebagai ajaran asing. Larangan mengkonsumsi daging babi sebagai bagian dari ajaran Islam, misalnya, dipandang sebagai ajaran asing yang bertentangan dengan Arat Mentawai.] 
Medicinal Plants Classification of Minangkabau and Mentawai; Structuralism Levi-Strauss Perspective Zainal Arifin; Maskota Delfi; Wahyu Joko Priyambodo
Jurnal Ilmu Sosial Mamangan Vol 7, No 2 (2018): Jurnal Ilmu Sosial Mamangan Accredited 3 (SK Dirjen Ristek Dikti No. 30E/KPT/201
Publisher : LPPM Universitas PGRI Sumatera Barat

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (970.939 KB) | DOI: 10.22202/mamangan.v7i2.2686

Abstract

In 2012, research in medicinal plant species discovered around 297 different types in the Simanau and Maek villages of the Minangkabau region in West Sumatra, Indonesia. Sixty three of those were considered rare species, endangered with extinction. If it is studied deeply, it is possible that the types of medicinal plants in vilages of the Minangkabau region can amount to thousands of species. For this research, the structure of knowledge on practicing healer understood through ethnographic studies. This research result that the diversity and types of medicinal plants in Simanau village could be classified into four groups. This classification, known as ureh nan ampek, consisting of sitawa (antidote), sidingin (fresh taste), cikarau (defender) and cikumpai (destroyer). This suggests that the practicing healers have knowledge in recognizing the different types of plants that can be used for treatment, and have knowledge about how and what medicinal plants are used. This article attempts to understand the structure of knowledge of the practicing healers in Simanau village about the types and the classification of the medicinal plants.
Ute’ Sainak: Relasi Babi dengan Orang Mentawai di Rereiket, Siberut Selatan Ade Irwandi; Maskota Delfi; Yevita Nurti
Jurnal Ilmiah Universitas Batanghari Jambi Vol 22, No 3 (2022): Oktober
Publisher : Universitas Batanghari Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33087/jiubj.v22i3.2843

Abstract

For the Mentawai people in Rereiket, pigs are very important animals. This is reflected in their social and cultural life through traditional ceremonies (punen). Pigs are used as an intermediary (gaud) in a traditional ceremony whose purposes are offerings, worship, symbols and requests for thanks and fortune-telling activities. This is motivated by the belief of the Rereiket People, namely Arat Sabulungan which regulates human relations with nature, fellow humans and other creatures (spirits). In addition, pigs also function as the most important property, because they can be used as dowry payments (alat toga), tulou (customary fines) and trade (economics) and otcai (gifts). The relationship that the Rereiket people build with pigs is a cultural ploy, where the insistence on modernization through development has obscured the culture of the Rereiket people. Thus, inside the Uma (traditional house) the skull of a pig's head is displayed and becomes a symbol that the ritual continues. The pig skull is called Ute 'Sainak which means that even in the urgency of modernization the cultural agenda (custom rituals) still takes place in the living spaces of the Rereiket people. So that Ute' Sainak became a strategy to maintain the life and cultural identity of the Mentawai people in Rereiket.
Akses dan Ekslusi dalam Reformasi Hutan di Sumatera: Studi Kasus di Nagari Simanau, Kecamatan Tigo Lurah, Kabupaten Solok, Sumatera Barat Maskota Delfi; Yetty Oktayanty
Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 24, No 2 (2022): (December)
Publisher : Universitas Andalas

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25077/jantro.v24.n2.p276-285.2022

Abstract

This article discusses the village forest in Simanau. This research was conducted by using a qualitative method, one of which is a case study. Data collection was carried out by observation, interviews and literature study. Research departs from solutions to the problem of deforestation and forest degradation as business as usual or with international assistance through the village forest scheme. Village forests are one of Nawacita's priority programs as a strategic step in reducing deforestation and forest degradation and also overcoming poverty and poverty in national land tenure. My intension is to analyze the forest from a critical anthropological perspective, one of which is the political ecology framework to explore the village forest in Simanau. For this reason, I use the concepts of "access" and "exclusion" in sharpening economic goals in ecological terms. The research findings show that Simanau forest reform raises a dilemma where access to forests is limited for non-management communities. The concept of access is used to hide who gets (and doesn't get) the benefits of the existence of the village forest and through what they get it. This concept of access is then related to the concept of exclusion which means preventing people from accessing forests.
Medicinal Plants Classification of Minangkabau and Mentawai; Structuralism Levi-Strauss Perspective Zainal Arifin; Maskota Delfi; Wahyu Joko Priyambodo
Jurnal Ilmu Sosial Mamangan Vol 7, No 2 (2018): Jurnal Ilmu Sosial Mamangan Accredited 3 (SK Dirjen Ristek Dikti No. 30E/KPT/201
Publisher : LPPM Universitas PGRI Sumatera Barat

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (970.939 KB) | DOI: 10.22202/mamangan.v7i2.2686

Abstract

In 2012, research in medicinal plant species discovered around 297 different types in the Simanau and Maek villages of the Minangkabau region in West Sumatra, Indonesia. Sixty three of those were considered rare species, endangered with extinction. If it is studied deeply, it is possible that the types of medicinal plants in vilages of the Minangkabau region can amount to thousands of species. For this research, the structure of knowledge on practicing healer understood through ethnographic studies. This research result that the diversity and types of medicinal plants in Simanau village could be classified into four groups. This classification, known as ureh nan ampek, consisting of sitawa (antidote), sidingin (fresh taste), cikarau (defender) and cikumpai (destroyer). This suggests that the practicing healers have knowledge in recognizing the different types of plants that can be used for treatment, and have knowledge about how and what medicinal plants are used. This article attempts to understand the structure of knowledge of the practicing healers in Simanau village about the types and the classification of the medicinal plants.
Co-Authors Ade Irwandi Ade Irwandi Afrida Afrida Afrizal Afrizal Arifin Zainal Jelly Jelly Johan Richard Weintré Sidarta Pujiraharjo Syafnil Syafnil Syafnil Syafnil Syafnil Wahyu Joko Priyambodo Yetty Oktayanty Yetty Oktayanty Yevita Nurti