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Suara Senyap Perempuan di Jalur Arang Ka'bati, Ka'bati
Puitika Vol. 20 No. 3 (2024): Edisi Khusus Pemetaan dan Pendokumentasian Warisan Tambang Batu Bara Ombilin S
Publisher : Universitas Andalas

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25077/puitika.v20i3.627

Abstract

The Minangkabau matrilineal system places women as owners of inherited land. In 1872, the Dutch colonial government began opening the Baro railway line from Sawahlunto to Teluk Bayur . This development process will involve land owned by women. This article begins with the question of how negotiations are carried out with women regarding their rights. The research was conducted using a qualitative descriptive method with a feminist perspective with the assumption that women were marginalized from history because their stories were considered unimportant. The results of the exploration of the views and imaginations remaining in women's minds show that men dominate (niniak mamak) over women in the negotiation room. This domination is possible because women represent their voices in negotiating and deciding matters to men in the hope that men will defend their interests. On the other hand, men were also faced with a new, more individual worldview introduced by the colonialists so that they could no longer uphold the interests of their people.
Tradisi Matrilineal dalam Tjoerito Parasaian Me’saleh Ka'bati, Ka'bati
HUMANISMA : Journal of Gender Studies Vol. 4 No. 1 (2020): June 2020
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/humanisme.v4i1.3197

Abstract

This article discusses the neglect of matrilineal tradition by Pariaman society during the colonial era (1846-1922), based on a study of autobiography written by Me’ Saleh gala Datoe’ Oerang Kajo Basa. The book entitled Tjoerito Parasaian Me’ Saleh is a family historical note of successful trader in Pariaman. The society in Pariaman is known as heterogeneous in terms of ethnicity, cultures, and religion, in contrast to darek society that is known as homogeneous in the mentioned fields. The heterogeneity of the Pariaman society then forms a social relational pattern and it is a different form compared to the darek society. The autobiography illustrates that the cultural characteristics of Pariaman society in the beginning was formed by their interaction with foreign people from Aceh, Nias, Bugis, India, China, Madura, Arab, and European countries. Since then they became an open minded people and easy to adapt with new influences. This condition resulted some matrilineal tradition applied in darek was not implemented and obeyed in rantau.Â