Lawik Sati Rantau Batuah "Bridging pluralism spirit"
written by Islam and conservation
at Jumat, 23 September 2011
Sustainable development is supposed to answer the global problem as poverty, inequity, over population, underdeveloped, and ect which is caused by partial development paradigm that prefers to prime economic growth and ignore local values and local customs. Strategic aspect which solves problem instantly is obviously answering human problem, but in Contrast, it is going to decrease quality of live and mislead from the goal of development itself. The consider parts should be accounted by government in developing process is human who include on it. Other hand, the support system is significantly important things such as culture and religion in term of pluralism.
Cultural diversities are unavoidable situation in Indonesia which has a phenomenon of east characteristics where people live in different principle of faith. Islam is one of dominant religion compare to others that are chosen as a way of live. In tradition, religion is a sacred concept. People articulate and express the spirituality of religion in daily life as guidance. It becomes very sensitive because several concepts touch symbolic part which has special meaning in human being. It also becomes an indicator which could stimulate a situation of conflict and turbulence among different adherents if one interacts without consideration the meaning of religion in social interaction. But other hand religion obviously has many positive aspects which are unexplored yet by human dealing with creating welfare. In ancient civilization, it was applicable the concept of religion supporting human welfare. We can see in traditional communities which live locally in Minangkabau culture at west Sumatra, Indonesia. The old faith of Minangkabau’s ancestor which tries to adapt in rapid change of society could indicate a successful of human interpretation toward transcendences of god and harmonization of human and nature. This paper will explore contribution of traditional society toward sustainable peaceful through culture and religion system.
Religious versus cultural spirit in Minangkabau
West Sumatra has potential nature for tourism or agriculture. It located nearby ocean and mountain’s barisan. The landscape of this area is exotic even local tourist likes very much the view of nature. The exotic culture supports exotic environment. Strong traditional value lives in people activity and mind. Dominantly people are follower of Islam. A famous saying is lawik sati rantau batuah (sea has scared and land has fortune). It shows us the inter-exchange between religion and culture and it appears in people behavior treating the nature. This wisdom is not new for local people that had been known for long time and inherited from their ancestor from generation to next. It produces standard of ethic and moral which effects to people perceiving their environment and influencing their principle in managing the nature. People express their understanding of faith in their interaction as fisherman, farmer, peasant or businessman or other occupation identities an as member of society. This ethic is not produced by one religion dominantly but also influenced by other religion which established in past. Hinduism or Buddhist had significant contribution in standard either of ethic or in philosophy of lives. From long process of competition, it was born new civilization of people which is now called Minangkabau[2]. It may mean geographical boarder, community, culture, or way of live. Minangkabau today’s is differ from Minangkabau in the past. The different is the religion which is followed by Minangkabau society. In the past Buddhism and Hinduism or animism are dominant faiths but not for today’s. Although matrilineage is still strongly influencing this culture which is opposite with Islamic tradition that dominantly inherits property to man and more paternalistic which adds a uniqueness. This situation aims people to personal dilemma where they have to decide which place they stand. But in such condition this dilemma solves by flexibility both of them that Islam culturally accommodates local tradition as part of its value as long as does not contradictory with basic principle of Islam. So that people can chose the best solution for them. The situation is options which also offer harmonization in society. Otherwise the spirit of religiosity may also see in developing of praying house for society that every one kilometer we can meet three to five of praying houses. This phenomenon can interpret as kinds of religious expression which effect developing environment of culture and society. Religion and culture live side by side dynamically but also harmoniously. A situation realizes us those ancient values which come from different source such as Buddhism, Hinduism, or animism is facilitated by culture and support new faith which has totally different principle.
Theological paradigm in religious value for future generation
Religious sprit becomes one of many characteristics in the east world. Indeed, it shapes civilization. In modern country, it may be nonsense if people believe that nature determines human progress. But it does not occur in the country where people live with and depend on nature. Sociologically an expert interprets the determinant perspective as kinds of wisdom which come from deeply understanding toward relation of human and environment as a creature. One of famous theological paradigm is unity between god and creature in term of surrender. It may say the concept of unity offering the condition where human is a factor that not only independently can determine his destiny but also can be influenced by invisible hand which controls human live. People express this understanding in various ways. But generally it appears on ethic and norm that set up social relation in society. In several religions, the context of unity has different interpretation but actually ends in same estuary. The Second is a balance. This conception offers a value that every individual considers limitation of human need and availability of resource. Event though basically it offers rule of human thinking in term of sharing benefit among others and considering next generation. The effect of its implementation is opening opportunity of future generation takes their right which is similar with present generation. So that it describes sustainability of source either for subsistence or for development. Sometime this situation is not taking account by people but effect of norm or ethic is more efficient controlling human behavior than we should be convincing people by giving formal education. Because the value grew in people self- consciousness. To prepare the future is better preparing with proper planning and we introduces the values in heart of generation earlier while they are young and potential to study. Other effect of the balancing concept is arising responsibility in society. It was proven in traditional society which was live in Minangkabau. But keeping the value originally is not easy moreover it faces rapid change and globalization.
A culture and religion expression in Nagari[3]
Previous discussion shows that cultural values represent deep understanding of religious value in term of inter-exchange. It likes a coin and we can not discuss it separately. We can not discuss it separately. The situation appears in people expression by art, way of thinking, ritual, human interaction, social system, and ect. An example of religious expression toward natural resources management in term of sustainable development is traditional management of land and paddy filed which supports community by doing cultivation or harvesting communally base on religious network.
Culturally Minangkabau that is original tribe divides in many of sub-tribes. Less 300 sub-tribes which is known by cultural and tourism department registered. How to explain relation between culture and religion that come from different side world in simple understanding is not easy. In historical context the culture of Minangkabau had been started since 1350 which reported in Negarakertagama.[4] This culture was established under Buddhist regime. The king name was aditiyawarman[5]. Three hundred years, this regime has power in this area. And since 16 century Islam was introduced to this area in way of merchant activity. The merchant married with local people and built a family. The process of enculturation was conducted three hundred years. Until nowadays the process is not over yet. In local society the culture and religion has a significant component which is determining every single peaces of decision making either individual or community.
Unfortunately, the tradition which is available does not prepare for facing the change of society need or global trend. So that young generation tends to leave it out. It is realized by culture leader so that they try to modify the understanding of the culture by turning the culture back in social sphere. By implementing, several activities like combination of religion with formal education become strategy to sustain culture. It effects effectively to reconstruct culture.
The degradations of culture are also an implication of political order that happened in Indonesia. The powerful man, in authoritarian regime, Suharto who leads this country was reducing cultural diversities by uniting concept of government regulation in one kind of system. It was ignoring local wisdom or local custom which was existed. At least thirty two years, it had happened. After the regime has changed the opportunity of local custom to participate in policy making is very wide. Since 1999 the issue of autonomy was very helpful in order to implementing local style of government which accommodates local interest. It is known by nagari system. The system offers to local community and representation of indigenous people to regulate their society bases on local values. It may say other implication of democracy which touches root of society and avoids marginalization. The mixing process among religion, political ideology, and local culture are a unique combination in society.
Tigo tungku sejarangan is mentioned as actors behind the Power distribution of policy making in Nagari. It means three of poles are supporting a society. If democracy has three actors in supporting democracy for instance judicative, executive, legislative the nagari has intellectual (cadiak pandai), religion leader (alim ulama), and cultural leader (penghulu adat). Those people have significant role in process of decision making besides participant of society members. According to previous remark that Minangkabau is umbrella for sub-tribes and every sub-tribes has each cultural leaders, religion leader and intellectual. So that participation process becomes significant for policy making. Three components that support culture generally have also functioned in sub-tribes. Corporation among them is very important indicators in order to achieve the goal of society democratically. Traditionally the concepts of those principles offer sustainability of society which imply to physical development and welfare. Firstly we will explore intellectual role in nagari. The person who is categorized culturally as cadiak has special role in nagari. he has skill of live which might inherit to generation and intellectually they often give solution of nagari either in social problem or technical that becomes basic reason the cadiak pandai (intellectual) have to have good education and capable in many things. They also should be independent person economically. As an ancient saying says good carpenter will not throw a piece of wood away (tukang nan pandai ndak akan mambuang kayu) is his philosophy. It indicates strong intellectual tradition which is supported by culture and society and the process of inheritance indicates the concept of sustainability. We can say the intellectual has professional position in this part. Secondly religion leader in Minangkabau society has strong position in moral aspect among people. Sometimes he becomes very strict to youth who does not consider ethic and norm which exist in previous generation. But actually the position becomes same with two of other leader if they meet in one forum. Religious leader also becomes spiritual leader who ritually will pray in formal or informal ceremony. Maybe they will argue each other to decide what the best thing for society and generation is. So that cultural leaders who have significant role as middle partner should think which side they have to stand in term of society interest. Cultural leader tends playing political position in whole of the game. One hand, they have to wise in accommodating all of the interest. Other hand, they should manage all of the conflict in constructive effect.
Culture and religion system and they effect to nature
It is understandable if human is competing with other human to get something that is a valuable for their life or their self. In the process competition, it is possible for every body to allow every situation or technique to get their goal and objective. Even in several cases of competitions, people use to ride domination power to win the game as religion affiliation, ethnic group, tribes, and geographical boarder. But in learning process, we will focus on this part is how the power distribution and source allocation is affected by culture system which discuss previously and how religion become important instrument in order to establish the rule of the game and effect moral preference of the people to balance the participation in creating the policy.
Culturally we have discussed the regulation which power distribution is involving all of participant where the participation of all components in every layer becomes significant in policy making. Policy making is not limited on whether it will not only affect society in social life but also affect in physical life. Actually religion in cultural system dominantly gives basic argumentation in moral preference. For instance, “aladatul muhkamatun” (the customary is law), the basic principle of law expresses that Islam admits the customary as long as not contra- production with Islamic pillars. Other hand Minangkabau also opens the opportunity which effects to adaptation process of Islam and culture. People say adat basandi syarak, syarak basandi kitabullah (customary bases on Islamic law, Islamic law bases on holy Qur’an). Two concepts become a bridge which meets religion and culture interest in a medium of negotiation and mutual action. The famous concept in term of moral developing is the unity (tawheed) concept which introduced by Islam. It develops people perspective of how to understand relation between human, nature, and god. Intersection of three components establishes the perspective of creator, creation, and creature that one and others are influence or influenced. So that human and nature has intimate relation which is mandated by god to develop prosperity. It should be human becoming dominant actor in utilizing it. But by realizing the mandate that human as guidance of this nature, it is an obligation to sustain it for future generation. The obligation presents responsibility among human that is intergeneration and inter-creature. It is also an expression of obedient toward Allah (god).
Beside human is an actor of leadership (khaliffah) which is emerging from this relation. It is also conception of balancing which attaches to leadership responsibility which puts in list of human missions in this world. In order to explore or turn the moral value in implementation level which attached by god to human, It inspires us that every activity should be accounted in long term impact toward nature, or human in future. It also obliges us to understand the nature system globally, comprehensively. By understanding it, we can produce knowledge and technology either to solve human problem or accelerate the process of welfare or prosperity. And also prepare the action to face the disaster situation for people in order to prevent the victims. So that unconstructive conflict between human and nature is always happening it can be reduced and the conflict modify to creative conflict which is more constructive.
[1] An ancient saying means that sea has sacredness and land has fortune. This saying is old as Minangkabau civilization[2] A tribe becomes umbrella of 300 of sub-tribes[3] Traditional political system in west Sumatra[4] Nagarakrtgama is literature evident which write in ancient java language by Mpu prapanca. It is note of hayamuru’sk journey which wrote in September 1365 which is known by desawarnana (slight of village).[5] He was claimed as first king of MinangkabauReligious versus cultural spirit in Minangkabau
West Sumatra has potential nature for tourism or agriculture. It located nearby ocean and mountain’s barisan. The landscape of this area is exotic even local tourist likes very much the view of nature. The exotic culture supports exotic environment. Strong traditional value lives in people activity and mind. Dominantly people are follower of Islam. A famous saying is lawik sati rantau batuah (sea has scared and land has fortune). It shows us the inter-exchange between religion and culture and it appears in people behavior treating the nature. This wisdom is not new for local people that had been known for long time and inherited from their ancestor from generation to next. It produces standard of ethic and moral which effects to people perceiving their environment and influencing their principle in managing the nature. People express their understanding of faith in their interaction as fisherman, farmer, peasant or businessman or other occupation identities an as member of society. This ethic is not produced by one religion dominantly but also influenced by other religion which established in past. Hinduism or Buddhist had significant contribution in standard either of ethic or in philosophy of lives. From long process of competition, it was born new civilization of people which is now called Minangkabau[2]. It may mean geographical boarder, community, culture, or way of live. Minangkabau today’s is differ from Minangkabau in the past. The different is the religion which is followed by Minangkabau society. In the past Buddhism and Hinduism or animism are dominant faiths but not for today’s. Although matrilineage is still strongly influencing this culture which is opposite with Islamic tradition that dominantly inherits property to man and more paternalistic which adds a uniqueness. This situation aims people to personal dilemma where they have to decide which place they stand. But in such condition this dilemma solves by flexibility both of them that Islam culturally accommodates local tradition as part of its value as long as does not contradictory with basic principle of Islam. So that people can chose the best solution for them. The situation is options which also offer harmonization in society. Otherwise the spirit of religiosity may also see in developing of praying house for society that every one kilometer we can meet three to five of praying houses. This phenomenon can interpret as kinds of religious expression which effect developing environment of culture and society. Religion and culture live side by side dynamically but also harmoniously. A situation realizes us those ancient values which come from different source such as Buddhism, Hinduism, or animism is facilitated by culture and support new faith which has totally different principle.
Theological paradigm in religious value for future generation
Religious sprit becomes one of many characteristics in the east world. Indeed, it shapes civilization. In modern country, it may be nonsense if people believe that nature determines human progress. But it does not occur in the country where people live with and depend on nature. Sociologically an expert interprets the determinant perspective as kinds of wisdom which come from deeply understanding toward relation of human and environment as a creature. One of famous theological paradigm is unity between god and creature in term of surrender. It may say the concept of unity offering the condition where human is a factor that not only independently can determine his destiny but also can be influenced by invisible hand which controls human live. People express this understanding in various ways. But generally it appears on ethic and norm that set up social relation in society. In several religions, the context of unity has different interpretation but actually ends in same estuary. The Second is a balance. This conception offers a value that every individual considers limitation of human need and availability of resource. Event though basically it offers rule of human thinking in term of sharing benefit among others and considering next generation. The effect of its implementation is opening opportunity of future generation takes their right which is similar with present generation. So that it describes sustainability of source either for subsistence or for development. Sometime this situation is not taking account by people but effect of norm or ethic is more efficient controlling human behavior than we should be convincing people by giving formal education. Because the value grew in people self- consciousness. To prepare the future is better preparing with proper planning and we introduces the values in heart of generation earlier while they are young and potential to study. Other effect of the balancing concept is arising responsibility in society. It was proven in traditional society which was live in Minangkabau. But keeping the value originally is not easy moreover it faces rapid change and globalization.
A culture and religion expression in Nagari[3]
Previous discussion shows that cultural values represent deep understanding of religious value in term of inter-exchange. It likes a coin and we can not discuss it separately. We can not discuss it separately. The situation appears in people expression by art, way of thinking, ritual, human interaction, social system, and ect. An example of religious expression toward natural resources management in term of sustainable development is traditional management of land and paddy filed which supports community by doing cultivation or harvesting communally base on religious network.
Culturally Minangkabau that is original tribe divides in many of sub-tribes. Less 300 sub-tribes which is known by cultural and tourism department registered. How to explain relation between culture and religion that come from different side world in simple understanding is not easy. In historical context the culture of Minangkabau had been started since 1350 which reported in Negarakertagama.[4] This culture was established under Buddhist regime. The king name was aditiyawarman[5]. Three hundred years, this regime has power in this area. And since 16 century Islam was introduced to this area in way of merchant activity. The merchant married with local people and built a family. The process of enculturation was conducted three hundred years. Until nowadays the process is not over yet. In local society the culture and religion has a significant component which is determining every single peaces of decision making either individual or community.
Unfortunately, the tradition which is available does not prepare for facing the change of society need or global trend. So that young generation tends to leave it out. It is realized by culture leader so that they try to modify the understanding of the culture by turning the culture back in social sphere. By implementing, several activities like combination of religion with formal education become strategy to sustain culture. It effects effectively to reconstruct culture.
The degradations of culture are also an implication of political order that happened in Indonesia. The powerful man, in authoritarian regime, Suharto who leads this country was reducing cultural diversities by uniting concept of government regulation in one kind of system. It was ignoring local wisdom or local custom which was existed. At least thirty two years, it had happened. After the regime has changed the opportunity of local custom to participate in policy making is very wide. Since 1999 the issue of autonomy was very helpful in order to implementing local style of government which accommodates local interest. It is known by nagari system. The system offers to local community and representation of indigenous people to regulate their society bases on local values. It may say other implication of democracy which touches root of society and avoids marginalization. The mixing process among religion, political ideology, and local culture are a unique combination in society.
Tigo tungku sejarangan is mentioned as actors behind the Power distribution of policy making in Nagari. It means three of poles are supporting a society. If democracy has three actors in supporting democracy for instance judicative, executive, legislative the nagari has intellectual (cadiak pandai), religion leader (alim ulama), and cultural leader (penghulu adat). Those people have significant role in process of decision making besides participant of society members. According to previous remark that Minangkabau is umbrella for sub-tribes and every sub-tribes has each cultural leaders, religion leader and intellectual. So that participation process becomes significant for policy making. Three components that support culture generally have also functioned in sub-tribes. Corporation among them is very important indicators in order to achieve the goal of society democratically. Traditionally the concepts of those principles offer sustainability of society which imply to physical development and welfare. Firstly we will explore intellectual role in nagari. The person who is categorized culturally as cadiak has special role in nagari. he has skill of live which might inherit to generation and intellectually they often give solution of nagari either in social problem or technical that becomes basic reason the cadiak pandai (intellectual) have to have good education and capable in many things. They also should be independent person economically. As an ancient saying says good carpenter will not throw a piece of wood away (tukang nan pandai ndak akan mambuang kayu) is his philosophy. It indicates strong intellectual tradition which is supported by culture and society and the process of inheritance indicates the concept of sustainability. We can say the intellectual has professional position in this part. Secondly religion leader in Minangkabau society has strong position in moral aspect among people. Sometimes he becomes very strict to youth who does not consider ethic and norm which exist in previous generation. But actually the position becomes same with two of other leader if they meet in one forum. Religious leader also becomes spiritual leader who ritually will pray in formal or informal ceremony. Maybe they will argue each other to decide what the best thing for society and generation is. So that cultural leaders who have significant role as middle partner should think which side they have to stand in term of society interest. Cultural leader tends playing political position in whole of the game. One hand, they have to wise in accommodating all of the interest. Other hand, they should manage all of the conflict in constructive effect.
Culture and religion system and they effect to nature
It is understandable if human is competing with other human to get something that is a valuable for their life or their self. In the process competition, it is possible for every body to allow every situation or technique to get their goal and objective. Even in several cases of competitions, people use to ride domination power to win the game as religion affiliation, ethnic group, tribes, and geographical boarder. But in learning process, we will focus on this part is how the power distribution and source allocation is affected by culture system which discuss previously and how religion become important instrument in order to establish the rule of the game and effect moral preference of the people to balance the participation in creating the policy.
Culturally we have discussed the regulation which power distribution is involving all of participant where the participation of all components in every layer becomes significant in policy making. Policy making is not limited on whether it will not only affect society in social life but also affect in physical life. Actually religion in cultural system dominantly gives basic argumentation in moral preference. For instance, “aladatul muhkamatun” (the customary is law), the basic principle of law expresses that Islam admits the customary as long as not contra- production with Islamic pillars. Other hand Minangkabau also opens the opportunity which effects to adaptation process of Islam and culture. People say adat basandi syarak, syarak basandi kitabullah (customary bases on Islamic law, Islamic law bases on holy Qur’an). Two concepts become a bridge which meets religion and culture interest in a medium of negotiation and mutual action. The famous concept in term of moral developing is the unity (tawheed) concept which introduced by Islam. It develops people perspective of how to understand relation between human, nature, and god. Intersection of three components establishes the perspective of creator, creation, and creature that one and others are influence or influenced. So that human and nature has intimate relation which is mandated by god to develop prosperity. It should be human becoming dominant actor in utilizing it. But by realizing the mandate that human as guidance of this nature, it is an obligation to sustain it for future generation. The obligation presents responsibility among human that is intergeneration and inter-creature. It is also an expression of obedient toward Allah (god).
Beside human is an actor of leadership (khaliffah) which is emerging from this relation. It is also conception of balancing which attaches to leadership responsibility which puts in list of human missions in this world. In order to explore or turn the moral value in implementation level which attached by god to human, It inspires us that every activity should be accounted in long term impact toward nature, or human in future. It also obliges us to understand the nature system globally, comprehensively. By understanding it, we can produce knowledge and technology either to solve human problem or accelerate the process of welfare or prosperity. And also prepare the action to face the disaster situation for people in order to prevent the victims. So that unconstructive conflict between human and nature is always happening it can be reduced and the conflict modify to creative conflict which is more constructive.
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