Article Per Year (5 Year)
p-Index From 2020 - 2025
1.836
P-Index
This Author published in this journals
All Journal Humaniora Jurna lAntropologi Indonesia KOMUNITAS: INTERNATIONAL JOURNAL OF INDONESIAN SOCIETY AND CULTURE Harmonia: Journal of Research and Education Jurnal Antropologi: Isu-Isu Sosial budaya Musawa : Jurnal Studi Gender dan Islam ETNOSIA : Jurnal Etnografi Indonesia Sosial Horizon: Jurnal Pendidikan Sosial Patanjala : Jurnal Penelitian Sejarah dan Budaya Jurnal Pemikiran Sosiologi Jurnal Pendidikan Sejarah dan Riset Sosial Humaniora (KAGANGA) Journal of Education, Humaniora and Social Sciences (JEHSS) Jurnal Masyarakat dan Budaya JURNAL PENELITIAN SEJARAH DAN BUDAYA Aceh Anthropological Journal
Arifin Zainal
Department Of Anthropology, FISIP, Universitas Andalas, Padang, West Sumatra
Religion Arts Humanities Education Environmental Science Health Professions Languange, Linguistic, Communication & Media Public Health Social Sciences Other

Published : 19 Documents Claim Missing Document
Claim Missing Document
Check
Articles

Found 19 Documents
Search

 1   2 
RELASI DUA KEPENTINGAN (BUDAYA POLITIK MASYARAKAT MINANGKABAU) Arifin, Zainal; Gani, Maulid Hariri
Harmonia: Journal of Arts Research and Education Vol 8, No 3 (2007)
Publisher : Department of Drama, Dance, and Musik (Sendratasik), Semarang State University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15294/harmonia.v8i3.777

Abstract

Tulisan ini melihat relasi dua kepentingan yang ada di dalam masyarakat Minangkabaudidalam konteks budaya politiknya. Hal ini tidak bisa dilepaskan dari adat yang dianut olehmasyarakat Minangkabau itu sendiri, dimana peranan lareh atau ”aliran” yang ada sangatberperan besar dalam menentukan arah kebijakan yang diambil. Disini masyarakatMinangkabau secara garis besar terbagi atas lareh Koto Piliang yang dikembangkan olehDatuak Katamenggungan yang bercirikan ”aristokratis”, dimana kekuasaan tersusun pada stratasecara bertingkat dengan wewenangnya secara vertikal, sesuai dengan pepatahnya manitiak dariateh (menetes dari atas). Sementara lareh Bodi Caniago yang dikembangkan oleh DatuakPerpatih Nan Sabatang bercirikan ”demokratis”, dimana kekuasaan tersusun berdasarkan prinsipegaliter dengan wewenang bersifat horizontal, sesuai dengan pepatahnya mambusek dari bumi(muncul dari bawah). Namun demikian, adat sebagai aturan tidaklah bersifat kaku, bahkansebahagian besar mempunyai daya lentur yang amat tinggi dengan perubahan yang terjadi,apalagi walaupun mempunyai perbedaan sistem politik, namun keduanya tetap memiliki dasaradat yang sama yaitu sawah gadang satampang baniah, makanan luhak nan tigo, baragiahindak bacaraian (sawah yang luas cuma setampang benih, makanan orang ketiga luhak, salingmemberi dan tidak berceraian). Oleh sebab itu, akhirnya di setiap nagari cenderung akan terjadiproses ambil mengambil adat lareh yang ada melalui kelompok-kelompok suku dengan aktoraktoryang ada didalamnya.Kata Kunci: Lareh, Minangkabau, Dualisme, Adat.
RELASI DUA KEPENTINGAN (BUDAYA POLITIK MASYARAKAT MINANGKABAU) Arifin, Zainal; Gani, Maulid Hariri
Harmonia: Journal of Arts Research and Education Vol 8, No 3 (2007)
Publisher : Department of Drama, Dance and Music, FBS, Universitas Negeri Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15294/harmonia.v8i3.777

Abstract

Tulisan ini melihat relasi dua kepentingan yang ada di dalam masyarakat Minangkabaudidalam konteks budaya politiknya. Hal ini tidak bisa dilepaskan dari adat yang dianut olehmasyarakat Minangkabau itu sendiri, dimana peranan lareh atau ”aliran” yang ada sangatberperan besar dalam menentukan arah kebijakan yang diambil. Disini masyarakatMinangkabau secara garis besar terbagi atas lareh Koto Piliang yang dikembangkan olehDatuak Katamenggungan yang bercirikan ”aristokratis”, dimana kekuasaan tersusun pada stratasecara bertingkat dengan wewenangnya secara vertikal, sesuai dengan pepatahnya manitiak dariateh (menetes dari atas). Sementara lareh Bodi Caniago yang dikembangkan oleh DatuakPerpatih Nan Sabatang bercirikan ”demokratis”, dimana kekuasaan tersusun berdasarkan prinsipegaliter dengan wewenang bersifat horizontal, sesuai dengan pepatahnya mambusek dari bumi(muncul dari bawah). Namun demikian, adat sebagai aturan tidaklah bersifat kaku, bahkansebahagian besar mempunyai daya lentur yang amat tinggi dengan perubahan yang terjadi,apalagi walaupun mempunyai perbedaan sistem politik, namun keduanya tetap memiliki dasaradat yang sama yaitu sawah gadang satampang baniah, makanan luhak nan tigo, baragiahindak bacaraian (sawah yang luas cuma setampang benih, makanan orang ketiga luhak, salingmemberi dan tidak berceraian). Oleh sebab itu, akhirnya di setiap nagari cenderung akan terjadiproses ambil mengambil adat lareh yang ada melalui kelompok-kelompok suku dengan aktoraktoryang ada didalamnya.Kata Kunci: Lareh, Minangkabau, Dualisme, Adat.
Bundo Kanduang: (hanya) Pemimpin di Rumah (Gadang) Arifin Zainal
Antropologi Indonesia Vol 34, No 2 (2013): Antropologi Indonesia
Publisher : Department of Anthropology

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Minangkabau ethnic group known is very strictly implement custom of matrilineal. One of these values is male position (sumando) that marginal, because according to matrilineal custom, a man is urang asing (outsiders) in the group of women (wife families). This is expressed through the proverb bak abu diateh tunggua (like ashes on the stump). This position of course is not profitable, so that they have to negotiate with the women to strengthen “the identity of maleness" of them. It shows the politics movement of Minangkaba’s men in an effort to show and strengthen their identity. This political identity of Minangkabau’s man will be understood identity politics Minangkabau men will be understood in the case of the existence of traditional institutions. The research assumption, in Minangkabau society that embraces and strengthens matrilineal custom (women custom) was found that traditional institutions more dominated by men. While traditional institutions for women does not stand out, impress hidden, and there is no variation than bundo kanduang (the main women). This article to described how men of Minangkabau through traditional institutions reinforce the position, while the bundo Kanduang’s position only limited powers in rumah gadang alone. Moreover, bundo Kanduang understood even without any power, because bundo kanduang just as the wife of penghulu (clan leaders).Keywords: duality , political identity, Minangkabau custom, traditional institutions
Matrilineal Paradox in Semende and Minangkabau Culture Arifin, Zainal
KOMUNITAS: International Journal of Indonesian Society and Culture Vol 11, No 2 (2019): September
Publisher : Universitas Negeri Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15294/komunitas.v11i2.20904

Abstract

Minangkabau and Semende are a community with a very strong matrilineal kinship system, where one of its characteristics is that power and control of resources are in the hands of women. Following their matrilineal system, decision making on property division (inheritance) is given to the eldest child, who in the case of Semende is called tunggu tubang. In the Minangkabau and Semende communities, the customary provision that places women as central power and control of resources ultimately generates a paradox. Traditionally, the power and control of resources are in the hands of women, but in empirical reality (social practice), these are controlled and supervised by the men in the community. Through ethnographic research methods, this paradox is understood by deeply investigating the knowledge structure of actors in these two societies about what and how these customs (adat) are understood and applied in their lives. The research findings show that the paradox is a result of the existence of ambiguous customary provisions, in which power and control of resources are handed over to women, but these provisions also open opportunities for men to take authority over matters. These customary provisions then spark male political movement to redefine these provisions in order to have power over matters as well. This suggests that in matrilineal societies or societies where women empowerment and influences are dominant, the potential of men to strengthen their authority and control over matters tend to occur frequently, which ultimately lead to matrilineal paradox.
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.]
KORUPSI: SIMBOL IDENTITAS Zainal Arifin
Jurnal Antropologi: Isu-Isu Sosial Budaya Vol 16, No 1 (2014): (June)
Publisher : Universitas Andalas

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (44.462 KB) | DOI: 10.25077/jantro.v16.n1.p1-4.2014

Abstract

Corruption is seen by many experts has become a culture in Indonesia. Various approaches and perspectives of political science try to better understand this issue, but the issue of corruption continue to grow, particularly among officials and members of Parliament. This article tries to give a different understanding about the corruption of katamata anthropology, which views corruption as a form of social reinforcement of group identity
DUALITAS PRAKTIK PERKAWINAN MINANGKABAU Zainal Arifin
Humaniora Vol 21, No 2 (2009)
Publisher : Faculty of Cultural Sciences, Universitas Gadjah Mada

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (2872.338 KB) | DOI: 10.22146/jh.963

Abstract

This paper aims to understand duality of Minangkabau marriage. The results of the research indicates that the decision making process which proceed a marriage are not fully determined by the adaik’s norms, but also being influenced by “politics of marriage” of the actor and kinship members who are to be interwoven in the proposed extended family. The decision making process proceeding marriages in Minangkabau is essentially a synthesis of adaik, which permits certain cultural liberties to actor and family members who will then be part of the extended family.
Buru Babi: Politik Identitas Laki-laki Minangkabau Zainal Arifin
Humaniora Vol 24, No 1 (2012)
Publisher : Faculty of Cultural Sciences, Universitas Gadjah Mada

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1865.602 KB) | DOI: 10.22146/jh.1037

Abstract

Minangkabau is widely known for its matrilineal system. One of the matrilineal values is the man (sumando) that positioned as marginal. Sumando is a stranger in his wife's family, as shown in the traditional proverb saying like ashes on the stump (seperti abu di atas tunggul). This position is not profitable, so they have to negotiate with the woman as a "ruler" to strengthen their "masculine identity". This article argues that pig hunting is a media of the identity politics of Minangkabau’s men in establishing and strengthening their identity in the domination matriarchal of the Minangkabau.
Living in the riverbanks: Case of the Ogan malay community settlement, South Sumatera Zainal Arifin; Fajri Rahman
ETNOSIA : Jurnal Etnografi Indonesia Vol. 5 No. 1 (2020)
Publisher : Department Anthropology, Faculty of Social and Political Sciences Hasanuddin University.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31947/etnosia.v5i1.8467

Abstract

This article attempts to understand how the settlement layout of riverbank communities, with the case in the Ogan Malay community in South Sumatra province. This article is based on empirical reality in which the community tends to always live on the riverbank, especially the riverbank, with raging water. For the Ogan Malay community, the settlement is an area consisting of villages as dwellings, but also include agricultural areas (fields, fields, and gardens) and other supporting areas, as a source of life. As a riverbank community, the river has always been central in determining the layout of elements of its settlements, thus creating a unique settlement layout pattern. This article is the result of ethnographic (anthropological) research conducted by the author in April - June 2019. Data were collected through depth interviews with indigenous leaders and local communities in the location, as well as through participant observation of life activities in the research field. The results showed that living on the riverbanks is not arbitrary, but based on the community's knowledge system on the river environment itself. This knowledge creates a unique pattern of community settlement layout, where the river has always been central in the preparation of layout planning.
HARTE DAN TUNGGUAN : REDEFINISI ADAT TUNGGU TUBANG PADA KOMUNITAS SEMENDE MIGRAN Zainal Arifin
Jurnal Masyarakat dan Budaya Vol. 22 No. 2 (2020)
Publisher : LIPI Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14203/jmb.v22i2.887

Abstract

Semende community at Muara Sahung, Bengkulu is ethnic group who migrated from Semende origin (Muara Enim) in South Sumatra Province. Semende community in this Muara Sahung coexist with various communities with a strong patrilineal culture value, where inheritance of property prefer men. In contrast to Semende cultural, with tunggu tubang customary, women (especially the eldest daughter) are important public and preferably as a ruler, and guards who utilize the inheritance his parents. As a cultural identity, tunggu tubang in Muara Sahung community still sustained. But the strong cultural intervention from the communities around it, then going on redefinition of tunggu tubang custom. The process of redefinition is done by the conceptualization of inheritance against itself, so that gave rise to the concept of tungguan (usually in the form of a house), and harte (usually in the form of land). The conceptualization of this custom was eventually also carry consequences where mastery against the tungguan more left to the woman (tunggu tubang), while mastery against harte were handed to men (jenang).
Co-Authors Intan Violetta Linda Mora Mardoni Mardoni Maskota Delfi Maulid Hariri Gani Nursyirwan Effendi, Nursyirwan Rahman, Fajri Sidarta Pujiraharjo Sri Setiawati Syafnil Syafnil Tengku Rika Valentina Wahyu Joko Priyambodo William Edward Maxey Yevita Nurti