West Sumatra reinvents its original roots<\/p>\n
Ardimas Sasdi, Staff Writer, The Jakarta Post, Jakarta,
\nardimas@thejakartapost.com<\/p>\n
Each province responds in a different way to the reform
\nmovement that evolved four years ago and led to the
\nimplementation of regional autonomy on Jan. 5, 2001.<\/p>\n
For resource-rich provinces like Irian Jaya and Aceh, it has
\nmeant greater autonomy to manage their own internal affairs, a
\nlarger share of natural resources from oil, gas and mining, and
\nnew names. Irian Jaya is now named Papua, while Aceh is called
\nNanggroe Aceh Darussalam (NAD).<\/p>\n
In Aceh the reforms have also meant the implementation of
\nsyariah (Islamic) law, including an obligation to wear Muslim
\nattire for both men and women.<\/p>\n
The resource-poor but culturally rich province of West
\nSumatra, however, translated the reform into rolling back history
\nby returning to a unique administrative system, nagari, a
\nlong lost cultural heritage.<\/p>\n
Mochtar Naim, a sociologist from Andalas University in the
\nWest Sumatra capital of Padang, said the movement of returning to
\nnagari was an attempt by Minang (native West Sumatra) people to
\nreinvent their own identity.<\/p>\n
This identity is enshrined in the basic philosophy of the
\nMinang, known as Adat basandi syarak, syarak basandi Kitabullah
\n(custom law is based on religion (Islam), religion is based on
\nthe Koran). The 4.2-million population of the province, formerly
\nknown as Minangkabau, is predominantly Muslim.<\/p>\n
\"Reform in West Sumatra has nothing to do with secession or
\nrebellion, as evolved in Aceh, Riau, Irian Jaya or East Timor.
\nMinang people want to return to their old philosophy of life, but
\nremain as Indonesians,\" said Mochtar.<\/p>\n
West Sumatrans, the noted sociologist said, never thought of
\nengaging in conflict with the central government as they were
\nstill traumatized by a short-lived armed rebellion in the late
\n1950s.<\/p>\n
The trauma left by the half-hearted rebellion, which has roots
\nin an unfair distribution of wealth and development by the
\ncentralistic Sukarno administration, can be observed from
\ncautious steps taken by West Sumatrans with regard to a movement
\nto return to nagari. The plan to return to nagari had been warmly
\ndiscussed by the Minang soon after the fall of Soeharto in 1998,
\nbut it went into top gear only in 2002 after political conditions
\nwere seen to be more encouraging for it.<\/p>\n
The opportunity to reinvent their culture in the reform era is
\na long dream come true for the Minang. But they could not do it
\nunder the Soeharto government, which did not tolerate any attempt
\nby provinces to promote local cultures, under the pretext of
\npreserving the unity of the Unitary Republic of Indonesia.<\/p>\n
The best a province could do in the past was what one former
\nWest Sumatra governor, Harun Zain, did in the 1970s by
\ninstructing government agencies to build their offices using
\ntraditional Minangkabau architecture, which took the form of
\nbuffalo horns.<\/p>\n
Overwhelming support given by the Minang on the shared goal to
\na movement to return to nagari four years ago, when the plan was
\nlaunched by reformists, should be viewed from this aspect.<\/p>\n
A culturally proud and loyal people, the Minang have emotional
\nties with their hometowns. They are concerned about moral
\ndecadence among their youth, uprooted from their own culture
\nunder the rapid intrusion of perceived negative Western culture,
\nhigh crime rates, rising unemployment and development of their
\nvillages.<\/p>\n
More importantly, West Sumatrans are wary about a decline in
\nthe number of prominent figures from the province in politics,
\neducation, culture and government agencies compared with the
\nsituation hitherto, even though statistics indicate that West
\nSumatra still enjoys the highest literacy rate in Indonesia, due
\nto strong family support for child education.<\/p>\n
Prominent figures from West Sumatra have come from all walks
\nof life, including Marah Rusli, Abdul Muis and Nur Sutan Iskandar
\n(literature), former vice president Mohamad Hatta, prime minister
\nSutan Syahrir and Natsir (politics), Haji Abdul Malik Karim
\nAmrullah, known as Buya Hamka, (religion and culture) and Dasaad
\nand Hasyim Ning (business), to name but a few.<\/p>\n
H. Asbir D. Radjo Mangkuto, a former chief executive officer
\nof a large construction firm in Padang, which has become a Wali
\nNagari of Simarasok, in Baso, Agam regency, admitted recently
\nthat much had still to be done to successfully create a movement
\nto return to nagari.<\/p>\n
The concept for the administrative system has long been
\nabandoned, in line with Jakarta's policy on uniformity of the
\nadministrative system throughout the country.<\/p>\n
The social structure in the province has also changed, along
\nwith rapid development in education, culture, politics and the
\neconomy.<\/p>\n
Minang leaders are now studying a proper model of nagari to be
\nadopted in all areas in the province.<\/p>\n
\"One option is a type of nagari administrative system adopted
\nafter the arrival of Islam in the 14th century and before the
\n(second) arrival of the Dutch in the 19th century, which is
\nidentical to the 1946-1958 administrative system, with some
\nimprovements here and there,\" H. Asbir said.<\/p>\n
Experts differ on the arrival of Islam in Minangkabau. Dien
\nRice, in 1998, wrote that Islam, in the form of sufi cults,
\narrived on the coast in the mid-16th century but was not yet
\nfirmly entrenched nor present in the interior when the Dutch
\narrived early in the 17th century, while Minangkabau civilization
\nreached the height of prosperity around the middle of the 15th
\ncentury. The period also served as a golden age for the
\nformulation of Minangkabau matrilineal culture.<\/p>\n
The shared goal to return to nagari received full support from
\nthe West Sumatra administration by promulgating new laws and
\ndecrees in order to accelerate the process of returning
\nsubdistricts and desa (villages) to nagari. As of last December,
\n450 nagari had been formed, said assistant to the West Sumatra
\ngovernor Yulrizal Baharin.<\/p>\n
Government agencies have launched a campaign to promote
\ntraditional arts, such as randai (traditional Minangkabau drama),
\nsaluang (flute-playing), pepatah petitih (wise sayings), kaba
\n(narrative poems) and Malay-like pantun (rhymed couplets).<\/p>\n
Minangkabau youths used to live in surau (communal buildings),
\nnot with their parents. There they learned silat (traditional
\nmartial arts) and memorized the Koran under a guidance of a
\nteacher.<\/p>\n
The Minang are also famous for their oral culture, a tradition
\nof discussing at length current issues such as culture, the
\neconomy, politics, education and social affairs in coffee shops
\nand at formal places in the community. This tradition helps them
\nsharpen their intellectual skills and curiosity as this habit
\nrequires them to critically observe and analyze events before
\nmaking a decision.<\/p>\n
Indra Catri, an intellectual from Baso, said the movement to
\nreturn to nagari should not end with a superficial change in the
\nadministrative system, but should cover wider and more
\nsubstantive areas, such as an aggressive drive to promote
\neducation, positive aspects of Minangkabau culture and religious
\nteachings.<\/p>\n
The aim of the Minang to reinvent their cultural heritage is
\nlaudable, but whether they will be able to achieve the noble goal
\nwill be determined by many factors, including how they reconcile
\ntheir plan to return to nagari with the concept of autonomy
\noffered by Jakarta.<\/p>",
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