5099 Galley FuneralDatuak-Des2022

Download as pdf or txt
Download as pdf or txt
You are on page 1of 27

Karsa: Journal of Social and Islamic Culture

ISSN: 2442-3289 (p); 2442-8285 (e)


Vol. 30 No.2, December 2022, pp. 364-390

Religious Values in The Funeral Procession on


The Datuk Wisdom

Fahmil Samiran
Fakultas Syariah, Universitas Islam Negeri Sjech M Djamil DJambek,
Bukittinggi, Indonesia
email: [email protected]
Helfi
Fakultas Syariah, Universitas Islam Negeri Sjech M Djamil DJambek,
Bukittinggi, Indonesia
email: [email protected]
Hendri
Fakultas Syariah, Universitas Islam Negeri Sjech M Djamil DJambek,
Bukittinggi, Indonesia
email: [email protected]
Ahmad Yunus Mohd Noor
Faculty of Islamic Studies, Universiti Kebangsaan Malaysia,
Bangi, Malaysia
email: [email protected]

Abstract
In Minangkabau may not be the only custom that occurs Salingka
Nagari, but each country has its unique features. This article describes
the religious value of the Datuk burial process in Minangkabau. This
study investigates the religious values in the traditional ceremony of
the death of a Datuk called Osong Kapali. This study uses qualitative
research with data collection using interviews and documentation

Received: 1 Dec 2021, Accepted: 9 Aug 2022, Published: 28 Dec 2022

DOI: 10.19105/karsa.v30i2.5099

| 364
Religious Values in The Funeral Procession on The Datuk Wisdom

methods. The first ceremony of Osong Kapali begins with baretong,


mangkaji adaik, mancabiakan shroud, Osong Kapali, installation of
adaik cloth, maroncak, natural speech, Manigo Ari. In the procession
of Adat Osong Kapali there are religious values such as the value of
worship, generosity, the value of trust and the value of gratitude for
abun and sustenance.
[Di Minangkabau mungkin tidak hanya adat yang berlaku Salingka
Nagari, tetapi masing masing Nagari menonjolkan keunikan
tersendiri. Artikel ini mendeksripsikan tentang nilai-nilai religius pada
proses pemakaman Datuk di Minangkabau. Tujuan penelitian ini
untuk menelisik nilai-nilai religius yang terdapat dalam upacara adat
kematian seorang Datuk yang disebut Osong Kapali. penelitian ini
menggunakan penelitian kualitatif dengan pengumpulan data
menggunakan metode wawancara dan dokumentasi, sehingga
menghasilkan pertama upacara adat Osong Kapali dimulai dengan
baretong, mangkaji adaik, mancabiakan kain kafan, Osong Kapali,
pemasangan kain adaik, maroncak, pidato alam, manigo ari. Prosesi
Adat Osong Kapali terdapat memiliki nilai nilai religious seperti nilai
ibadah, kedermawanan, nilai amanah dan nilai syukur atas rezeki yang
melimpah.]

Keywords: religious value; funeral; Datuk

Introduction
West Sumatra is home to the Minangkabau ethnic group. West
Sumatra has a lot of distinctive characteristics, such as its culture, arts,
customs, language, etc. Minangkabau civilization has a matrilineal
system of descent based on the mother’s lineage.1 The Penghulu, a tribal
chief, controls Minangkabau’s political structure. Ancestry is the basis
for choosing the headman. Later, the headman will lead in establishing

1
Alexander Stark, “The Matrilineal System of the Minangkabau and its Persistence
Throughout History: A Structural Perspective,” Southeast Asia: A Multidisciplinary
Journal 13, no.(0) (2013): 1–13, https://www.researchgate.net/publication/32432
9469_The_Matrilineal_System_of_the_Minangkabau_and_its_Persistence_Through
out_History_A_Structural_Perspectiv.

DOI: 10.19105/karsa.v30i2.5099

365 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor

customs in his region.2 A nephew judged deserving of the title will


inherit the penghulu title used by a mamak and be responsible for
upholding it. The Batagak Panghulu ritual is the name given to choosing
a prince. Every location that conducts the Batagak Penghulu ceremony
regards it as holy.3
The Batagak Panghulu ritual in Nagari Sungai Patai, Sungayang
District, Tanah Datar Regency, serves as one illustration. The sacred
Batagak Panghulu ceremony4 is conducted with knowledge and appears
elaborate.5 Its purpose is to represent the leadership excellence of a
prince. In addition to being shown upon the headman’s appointment,
respect for the headman’s goodness is demonstrated when the headman
passes away. After a prince’s funeral, Osong Kapali is used in Nagari
Sungai Patai, Sungayang District, Tanah Datar Regency. When a
headman dies, his body is carried by Osong Kapali, a coffin. It is not
the same as corpse coffins, which transport dead people through public
spaces. While the coffins used by the general population are built of
wood or iron, typical materials used in everyday life, Osong Kapali is
fashioned from bamboo and palm leaf fronds, which resemble a Punden
with stairs. It is among the distinctions in Minangkabau culture.

2
Mhd. Isman, et al., “Local Wisdoms of Batagak Pangulu Tradition in
Minangkabau,” Journal of Research in Humanities and Social Science 5, no.1 (2017):
76-82, https://www.questjournals.org/jrhss/papers/vol5-issue1/L517682.pdf.
3
Lisna Sandora, “Nilai-Nilai Pendidikan Dalam Tradisi Batagak Pangulu di
Kabupaten Lima Puluh Kota,” Khazanah: Jurnal Sejarah dan Kebudayaan Islam :
17-24, https://rjfahuinib.org/index.php/khazanah/article/download/519/365.
4
Redo Ilhamsyafitra, “Batagak Urang Tuo Nagari Di Balai Baru Kecamatan
Kuranji Kota Padang,” Jurnal Elektronik WACANA ETNIK 6, no. 2 (Oktober 2017):
73 – 84, http://wacanaetnik.fib.unand.ac.id/index.php/wacanaetnik/article/view/71.
5
Lidia Mendrawati, et al., “Mengangkat Sang Pemimpin Tradisi Peresmian Batagak
Penghulu Persukuan Kaum Jambak Arau di Kabupaten Agam,”
Nusantara Journal for Southeast Asian Islamic Studies 18, no.1 (2022): 30-48,
https://ejournal.uin-suska.ac.id/index.php/nusantara/article/view/18537/795.

DOI: 10.19105/karsa.v30i2.5099

| 366
Religious Values in The Funeral Procession on The Datuk Wisdom

Linguistically speaking, the term Osong Kapali is exclusively used by


the residents of Nagari Sungai Patai to refer to the head.
In Minangkabau, it may not only be a custom that applies to
Nagari’s Salingka. As if to compete with the other, one is Osong
Kapali’s custom. Minangkabau is a place still maintaining the custom
of Islam as the majority of its people’s religion. In daily life, tradition
and religion sometimes dominate each other. There is a time when
religion dominates custom and vice versa. However, there is a time
when custom and religion complete each other. So, customary law
cannot be against Islam. It is reflected in the funeral ceremony of Datuk,
a tribal leader, recognized as Osong Kapali tradition.6
Osong Kapali is the funeral tradition of Datuk, or tribal leader.
Datuk is the customs officer in Minangkabau. The community of
Sungai Patai believes the greatness of a Datuk is not only when he is
appointed as tribal leader, but it can be seen when he passes away.
Therefore, Sungai Patai communities conduct a traditional ceremony
named Osong Kapali. Osong Kapali traditional ceremony is performed
to honor Datuk, who has passed away, remaining his dedication to
tribesman and village.7
Besides, during that time, the traditional ceremony to honor the
dead Datuk was rarely conducted in West Sumatra, especially in
Minangkabau. As a result, it must be preserved. Thus, Datuk’s
appointment in Minangkabau needs a ceremony and his death. The
death ceremony of the tribal head is not similar to the death ceremony
of ordinary people. In Minangkabau, the funeral ceremony of the dead
Datuk is always related to traditional ceremonies, and one must not miss
the funeral service based on Islam.8

6
Mutaqin Alzamzami, et al., “Religious Social Values in the Wiridan Tradition in the
Village of Lubuk Bayas, North Sumatra,” KARSA: Journal of Social and Islamic
Culture 29, no. 1 (2021): 64–97, https://www.doi.org/10.19105/karsa.v29i1.2345.
7
A. Datuk Paduko Rajo, interview, Sungai Patai, July 4th 2021
8
R Iqbal Robbie, “Acculturation Coalesce Between Islamic Leadership with
Minangkabau Local Wisdom, ” Karsa: Journal of Social and Islamic Culture 29, no.
1 (2021): 128–51, https://www.doi.org/10.19105/karsa.v29i1.4239.

DOI: 10.19105/karsa.v30i2.5099

367 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor

Regarding the research on funeral traditions in several places in


Minangkabau, such as Mira Hasti Hasmira et al., article entitled
“Manyanda: A tradition in funeral ceremony of Talang society, Solok
district West Sumatera,” this research revealed Manyanda tradition is
one part of death custom tradition. This tradition is related to the death
ceremony, which means the tradition of finding out the successor of the
dead person to substitute social position.9
In 2016, Suci Nurul Hidayati, research entitled the meaning of
manjapuik adat jo pusako tradition in Sikabau community Pulau
Punjung sub-district Dharmasraya regency, this research remarked
manjapuik adat jo pusako tradition10 is done when a mother in a family
died. This tradition is organized on the 14th day after death and after all
of the guests visiting the house of the dead are finished doing tahlilan
(prayer for remains). This tradition is done at Sikabau societies Pulau
Punjung sub-district Dharmasraya regency.11
Based on the background above, the writer needs to reveal and
investigate the procession of Osong Kapali traditional ceremony, the
reason people preserve osong kapali tradition, and whether the
arrangement of osong kapali ceremony is suitable to societies’ local
values at Sungai Patai village Sungayang sub-district Tanah Datar
regency.12

9
Saputra, 2019
10
Srimaharani Tanjung, et al., “The Tradition of Manjapuik Marapulai in
Minangkabau Culture,” KnE Social Sciences 3, no. 4 (2018): 878–890,
https://knepublishing.com/index.php/Kne-Social/article/view/1994/4444.
11
Robbie, “Acculturation Coalesce Between Islamic Leadership with Minangkabau
Local Wisdom Introduction The Minangkabau Community Has a Strong Cultural
Spirit, and Incidentally, the Culture in This Society Has a Democratic Style. This
Democratic Style Presupposes.”
12
Rada Desviana dan Masril, “Profil Anak Putus Sekolah di Nagari Sungai Patai
Kecamatan Sungayang Kabupaten Tanah Datar,” Jurnal Psikodidaktika 6, no. 1
(2021): 172–91.

DOI: 10.19105/karsa.v30i2.5099

| 368
Religious Values in The Funeral Procession on The Datuk Wisdom

Result
Sungai Patai Luhak Nan Tuo Tanah Datar (Cultural City)
Sungai Patai village is located in one of the regions in Luhak
Nan tuo Tanah Datar regency. Tanah Datar Regency is also identical to
the name of the cultural city wherein this region is close to the center of
Minangkabau kingdom, Pagaruyuang.13
Sungai Patai village is administratively located in the
Sungayang sub-district of Tanah Datar Regency. Sungai Patai village
has 11 kilometer square area or 16,81% of Sungayang sub-district area.
Sungai Patai village is 5 km from the district capital and 13 km from
the capital of Tanah Datar Regency. Sungai Patai village is
geographically located at 700-750 meters above sea level.14
The total population of Sungai Patai village is 2.006 people,
consisting of 1034 women and 927 men and 485 households. Balai
Tabuah village is 8 km wide with a population of 1.238 people, Talago
Jaya village is 3-kilometer square width with a total population of 768
people. This village has several formal education units, such as Primary
School 01 Sungayang, Primary School 16 Sungayang, and Sungai Patai
Private Islamic Junior High School. Moreover, there are several health
facilities, such as one units of public health service.15
According to history, the name of Sungai Patai village is
because, along the river flow surrounding that place, there are a lot of
big patai trees. When the people spread from Talago Tinggi, they

13
Fani Ratny Pasaribu, “Manajemen Istano Basa Pagaruyung,” Jurnal Pariwisata 6,
no. 1 (2019): 71–79, https://www.doi.org/10.31311/par.v6i1.5089.
14
Vandi Pratama, “Manyerakkan Piti Dalam Upcara Kematian Di Nagari Sungai
Patai,” https://nagarisungaipatai.blogspot.Com/2015/06/Manyerakkan-Piti-Dalam-
Upacara-Kematian.html, 2015, https://nagarisungaipatai.blogspot.com/2015/06/man
yerakkan-piti-dalam-upacara-kematian.html.
15
Admin Palanta, “Nagari Sungai Patai, Sungayang, Kabupaten Tanah Datar,”
langgam.id, 2020, https://langgam.id/nagari-sungai-patai-sungayang-kabupaten-
tanah-datar/.

DOI: 10.19105/karsa.v30i2.5099

369 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor

preferred to clear the land around patai trees. So, the name of the village
became Sungai Patai.16
In the research note of N.Z. Datuk Paduko Jalelo which is still
related to the origin of Sungai Patai village is written something related
to the requirement of a town in Minangkabau system and the necessity
of the village are: “adat basandi syarak, syarak basandi kitabullah,
penghulu mamagang sako jo pusako, panghulu nagari jo kerapatan dan
nagari balabuah batapian, bamusajik balai” (custom based on religion,
a religion based on Al-Qur’an, a tribal leader is given custom title and
the tribal property, there are headman and the officer who solve the
customs issue, and the public facilities such as the village, road, public
bathroom, mosque, market, and meeting place).17
At that time, every person who moved to a new place had to
build a Rumah Gadang (Minang traditional house) through
cooperation. However, the community needed help to fulfill one
requirement: a road. Several meetings are conducted in Balai (a meeting
place) without a roof to discuss it to solve that problem. Nowadays, the
meeting place is named Medan nan Bapaneh (a meeting place that has
no roof).18 Medan nan Bapaneh is registered in Cultural Heritage
Archeological Centre (CHAC) Batusangkar, registration number
22/BCB-TB/A/12/2007, and there are 30 seat back stones with U-
shaped and a pile of rock at the center.
At that time, they lacked food supplies, drastically causing
population growth. Based on the agreement of Datuk nan tigo puluh
and tuanku nan empat puluh led by Datuk djo mandur, they agreed to

16
Andi Amri et al., “Tungku Tigo Sajarangan, Tali Tigo Sapilin: A Strategy Towards
World Class University Based on Local Wisdom Perspective,” AL-ISHLAH: Jurnal
Pendidikan 13, no. 1 (2021): 31–40, https://www.doi.org/10.35445/alishlah.v13i1.
386.
17
Datuk Lelo Nan Putiah, “Wawancara Terstruktur,” 2021, wawancara.
18
Aulia Rahmat, “Civil Society Nagari Minangkabau: Restrukturisasi Adat Dalam
Lintasan Kebijakan,” Bakaba: Jurnal Sejarah Kebudayaan Dan Kependidikan 8, no.
1 (2019): 1–14, https://www.doi.org/10.22202/bakaba.2019.v8i1.3453.

DOI: 10.19105/karsa.v30i2.5099

| 370
Religious Values in The Funeral Procession on The Datuk Wisdom

move into the new place. They finally moved and stayed in koto rajo.
As a result, the new term rose:19 “Nan bajanjang di sungai patai dan
bapintu ka koto rajo” based on the proverb above, people obeyed their
leader, together with DT. Rajo Mandur, they passed a new road from
the meeting place. From that position, Datuk back of and point out koto,
region started from ikua koto to kapalo koto. At that place, a new road
was built.20
At the same time, they built a mosque in the village; they also
constructed a rice field. The rice field irrigation made is named bandar
buluh kasok. That place is an area having many upstream roots and
bandar buluh. Moreover, there are many roots, especially Buluh
Sikasok.21 After the construction of rice field irrigation, they made
watering the importance of the village. Irrigation is in the form of a
drain named bandar pulang. Thus, the other irrigations are built called
new gutters. All irrigation facilities were constructed in the era of
kelarasan sungai tarab. After moving from Talago Tinggi, the
construction of the mosque and customs meeting place of Sungai Patai
government started. The leading system of Sungai Patai consists of 30
penghulu, tribal leaders. The leadership of Sungai patai includes a
custom federation wherein this place is under the partnership of Sungai
Tarab.22

Methods

19
Tim Penyusun et al., “Monografi Adat Salingka Nagari,” 2017.
20
Asrinaldi Asrinaldi and Yoserizal Yoserizal, “Problems with the Implementation of
Adat Basandi Syarak Syarak Basandi Kitabullah Philosophy,” Masyarakat,
Kebudayaan dan Politik 33, no. 2 (2020): 162, https://www.doi.org/10.20473/mkp.
v33i22020.162-173.
21
Salman Alade, “Pertentangan Hukum Adat dan Hukum Islam Di Minangkabau
Dalam Novel Mencari Cinta Yang Hilang Karya Abdulkarim Khiaratullah (Tinjauan
Sosiologi Sastra),” Jambura Journal of Linguistics and Literature 1, no. 1 (2020): 36–
49.
22
Saputra, “Makna Simbolik Tradisi Bakayu Dan Mangampiang Di Nagari Batipuah
Ateh Kecamatan Batipuah Kabupaten Tanah Datar Provinsi Sumatra Barat.”

DOI: 10.19105/karsa.v30i2.5099

371 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor

This study uses a qualitative approach.23 In the process of


collecting data, the author uses several techniques, including interview
techniques, documentation techniques, and recording techniques. Data
analysis is carried out in a certain period. Activities in data analysis
include data reduction, data display, and verification. The theory used
in this study is the theory of value. This theory explains that every
traditional ceremony in every culture has a particular value system.
Culture is formed based on the values or norms prevailing in the
community through social relations. According to Rokeach, value is
something abstract and ideal. As abstract, values can only be perceived
and become basic principles to guide community life, individually and
collectively.
These values are reflected in the patterns of thinking, patterns
of behavior, and patterns of conduct of the community. As a belief
system, values relate to subjects that give meaning to the human being
who believes in them. These values are helpful and useful for humans
as a reference in thinking patterns, behavior patterns, and patterns of
behavior. Value is an empirical quality that cannot be determined but
can be experienced and understood as the quality contained in the
object. Therefore, values are not solely objective but also subjective.24
Objectively, value arises because it is motivated by a particular
interest, both in reality and in the mind, as a result of a process of giving
value created by the life situation of the community itself. Schwartz and
Bilsky25 revealed the value of presenting a conscious individual

23
Elfiani Elfiani et al., “Manjalang Niniak Mamak: Makna Komunikasi Verbal dan
Non-Verbal di Nagari Gunuang Malintang Kecamatan Pangkalan Luhak Limo Puluah
Kota,” Satwika : Kajian Ilmu Budaya Dan Perubahan Sosial 6, no. 1 (2022): 153–66,
https://www.doi.org/10.22219/satwika.v6i1.20789.
24
Yohanes Sehandi and Rosalia Mulia Maju, “Nilai-Nilai Religius Dalam Upacara
Adat Rowa Pada Masyarakat Manggarai di Flores,” Jurnal Retorika 3, no. 2 (2022):
127–37.
25
Schwartz, S. H., “An Overview of the Schwartz Theory of Basic Values,”
Psychology and Culture 2, no. 1 (2012), https://doi.org/10.9707/2307-0919.1116.

DOI: 10.19105/karsa.v30i2.5099

| 372
Religious Values in The Funeral Procession on The Datuk Wisdom

response to three basic needs, namely physiological needs, social


interaction, and the needs of social institutions that ensure the survival
and well-being of the group. Five main characteristics are essential
elements of a value. First, values are emotionally bound beliefs.
Second, values are constructs that underlie individual motivation.26
Third, values are transcendental to specific situations or actions. Fourth,
values become the standard criteria that guide individuals in selecting
and evaluating activities and policies toward people and events. These
five values belong to individuals in a hierarchy of priorities.27
Based on the description above, values are an abstract and
metaphysical belief system used as the basis of norms for human
behavior, individually and collectively.28 Socially, this value is
considered excellent and correct and must be obeyed because it has
become a general agreement rooted in certain habits, beliefs, symbols,
and characteristics in response to what will or is happening. Religiosity
is related to some fundamental issues in religious life that are sacred.

Results
The steps of the Datuk funeral custom ceremony in Sungai
Patai. The custom ceremony of Datuk burial in Sungai Patai started with
several processes:

Baretong (custom procession)29

26
Sagiv, Lilach Sagiv, and Shalom H. Schwartz, “Personal Values Across Cultures,”
Annual Review of Psychology 73 (2022): 517-546,
https://www.annualreviews.org/doi/10.1146/annurev-psych-020821-125100#_i47.
27
Donny Khoirul Azis and Tri Lestari, “Nilai Nilai Religius Dan Tradisi Ziarah Kubur
Malam Syekh Baribin di Disa Sikonco Kecamatan Nusawungu Cipacap,” Pusaka;
Jurnal Khazanah Keagamaan 8, no. 1 (2020): 113–24.
28
K. A. A. Gamage, et al., “The Role of Personal Values in Learning Approaches
and Student Achievements,” Behavioral sciences (Basel, Switzerland) 11, no,7
(2021): 1-23, https://doi.org/10.3390/bs11070102
29
Auliarahman, “Osong Kapali,” https://Budaya-Indonesia.Org/Osong-Kapali, 2018.

DOI: 10.19105/karsa.v30i2.5099

373 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor

Baretong is the most essential procession from the penghulu


funeral processions because it determines the next steps. After the
remainder had arrived at the panghulu parent’s house, the Baretong
parade started.30 According to customary rules in Sungai Patai, all
Penghulu must attend to this process without exception. Dubalang, the
offices customs supervisor, also participates in this process. However,
if one of the Penghulu is absent, he will represented by Bundo
Kanduang of Panghulu concerned. The representative of Bundo
Kandung must wear baju kuruang (Minang traditional cloth for women)
and using tingkuluak kain panjang.31
The process of baretong functions as a discussion medium of
Datuk or Penghulu in deciding the tomb location of the dead Penghulu.
In Sungai Patai, the tomb’s location is usually discussed in the house of
pangkat atau sipokok. The Datuk of the bako side requested to be buried
at the funeral of bako, if the request to be not buried in bako must be
made. After that, the Datuk of the child’s side will also request to be
buried at the children's funeral. If it is not accepted, the proverb is rose
“indak makabuah tanah sabingkah, kapan salampih mintak
dikabulkan.”32 This baretong procession is also applied in society; both
Penghulu and the community died.33 Baretong is done at rumah gadang.
All of niniak mamak attend Baretong. In baretong, there are discussion
in several thing.

Mangaji Adaik
The procession of mangkaji adat is conducted after the
agreement about Datuk tomb. It is a process to determine the amount of

30
Ibid.
31
Fahmil Samiran et al., “Values behind Osong Kapali Ceremony: Sociocultural
Review of Indigenous and Religious Tradition,” El Harakah: Jurnal Budaya Islam
24, no. 2 (2022): 263–81, https://www.doi.org/10.18860/eh.v24i2.17338.
32
N. Intan Panghulu, “Wawancara,” 2021.
33
Penyusun et al., “Monografi Adat Salingka Nagari.”

DOI: 10.19105/karsa.v30i2.5099

| 374
Religious Values in The Funeral Procession on The Datuk Wisdom

Penghulu’s debt to the village. That debt is burdened on the tribesman


or penghulu’s family. Debt paid is named utang adaik to Monti, one of
the customs supervisors.34
The term of paying Penghulu's debt did not indicate that
Penghulu has personal debt to the village, but it is meant to run agreed
custom rules.35 The debt unit of Penghulu is called Kupang. The amount
of Kupang that Penghulu must pay must be discussed by all Datuk. The
number of one Kupang has yet to be discovered precisely if it matches
Rupiah or gold. Moreover, according to Penghulu of that village, there
are differences of debt amount burdened. The dead penghulu pucuk
must pay 32 Kupang, and dead penghulu andiko is burdened 24
Kupang.36
Kupang is a value indicating the value of the currency used in
the past. Penghulu debt unit is called Kupang. The number of Kupang
that Penghulu must pay must be discussed by all Datuk. The amount of
one Kupang needs to be precisely identified if it is compared to Rupiah
or gold. However, referring to the utilization of Kupang during Aceh
Kingdom, which ruled the west coast of Sumatera, the use of Kupang
is possibly familiar in historical literature.37 The amount of Kupang
agreed by penghulu to be paid by the heir is utilized to the interest of
Datuk funeral ceremony. Datuk funeral ceremony in Sungai Patai is
recognized as Osong Kapali as states in community adage “Datuk mati
ba sangkapali. Bundo Kanduang mati ba sonduak sonduak.”38
The meaning of this custom command is when Penghulu is
dead, the coffin used osonh kapali, and when Bundo Kanduang died,
the coffin used sonduak sonduak. Osong kapali, the corpse coffin, is
made from bamboo and palm leaf. In the past, making Osong kapali did

34
Auliarahman, “Osong Kapali.”
35
Pratama, “Manyerakkan Piti Dalam Upacara Kematian di Nagari Sungai Patai.”
36
Penyusun et al., “Monografi Adat Salingka Nagari.”
37
Irvan Zainora, “Wawancara Terstruktur,” 2021.
38
Ibid.

DOI: 10.19105/karsa.v30i2.5099

375 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor

not utilize nails but used a bar. Osong Kapali uses cover cloth, but
Sonduak-Sonduak uses cover cloth.
From the past until now, someone with a contribution and
position will be respected when he dies cause of the contribution to the
community. In ancient kingdoms, when the king was given a title, the
king conducted a wedding ceremony, or even when the king abdicated,
he wore “kacang kapali” (nowadays called Panca Persada). Kacang
kapali is the great symbol of Penghulu.39
Therefore, based on the agreement of the Sungai Patai
community, every Penghulu must attend the Penghulu funeral
procession.40 The amount of Kupang paid by Datuk is varied according
to the position in traditional government. If Datuk Pucuak died, the
custom debt which must be paid is 32 Kupang; if Datuk Andiko died,
the custom debt which must be paid is 24; if Dubalang dead, the debt is
eight Kupang dan if the government staff died, the debt is 16 Kupang.
Kupang is value agreed by all of Datuk in Sungai Patai. The amount of
Kupang paid by Datuk is varied according to the position in traditional
government. The highest rank in traditional government is led by Datuk
Pucuak.41
The debt is used for the customary ceremony of dead Datuk. In
the traditional government of Sungai Patai, Datuk Pucuak is the highest
leader in custom structure.” Datuk Pucuak led several tribes called
pasukuan (group of tribes). There are four pasukuan in Sungai Patai,
which consists of 4 groups. The pasukuan existed on Sungai Patai
village is pasukuan Koto Piliang Tanguang Payobada, Pasukuan Tigo
Niniak Singkuang Bodi and Caniago, pasukuan Salo Nan Tujuah Salo

39
Mira Hasti Hasmira et al., “Mayanda: Suatu Tradisi Dalam Upacara Kematian Pada
Masyarakat Nagari Talang, Kabupaten Solok, Sumatera Utara,” 1990.
40
Auliarahman, “Osong Kapali.”
41
Penyusun et al., “Monografi Adat Salingka Nagari.”

DOI: 10.19105/karsa.v30i2.5099

| 376
Religious Values in The Funeral Procession on The Datuk Wisdom

Jambak, Patopoang and Kutianyiah, Pasukuan Panai Mandahliang and


Malayu.42
During the step of mangkaji adat, it was also included as an
education medium for supervision purposes. If it is seen from the
procession, Penghulu will manage the debt paid by the previous
Penghulu to the village. Debt management paid to the town has to be
managed wisely and honestly.43

Tearing the Shroud


Tearing the shroud is an activity done by angku nan ampek, four
people from 4 tribes on Sungai Patai. The process of tearing the shroud
is not only the full responsibility of Angku nan barampek, but it is also
a responsibility burdened to all parties. Angku nan ampek symbolizes
that the funeral service is the community’s responsibility in Sungai
Patai. Each person has their duty, which Datuk has determined for all
parties, and it is the result of discussion.44
In this step, Deta (man custom hat) is also created on Sungai
Patai term called kain deta putiah. Deta is made from a shroud rolled
and formed, resembling a headband. Deta is rolled, forming a circle,
then placed on the top of osong kapali. The process to create deta is
done by the customs staff. After finishing the deta, it is handed over to
a Monti.
Moreover, funeral service is done in Islam. The corpse is bathed,
shrouded, and prayed. When the Datuk remains are cleaned and
covered, in the other place, people together with Bundo Kanduang and
Dubalang create a coffin called “Osong Kapali.”45

42
Panghulu, Interview, Sungai Patai, July 4th 2021
43
Yodi Fitradi Potabuga, “Pendekatan Antropologi dalam Studi Islam,” Transformatif
4, no. 1 (2020): 19–30, https://www.doi.org/10.23971/tf.v4i1.1807.
44
Auliarahman, “Osong Kapali.”
45
Lalu Ahmad Busyairy, “Akulturasi Budaya Dalam Upacara Kematian Masyarakat
Kota Santri Kediri Lombok Barat,” Harmoni 17, no. 2 (2018): 228–43, http://www.
doi.org/10.32488/harmoni.v17i2.328.

DOI: 10.19105/karsa.v30i2.5099

377 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor

Osong Kapali
Osong kapali is a unique coffin, which is still made using the
traditional way, that is, using a peg and tie system without nails, the
same as the building of rumah gadang in Minangkabau. Osong kapali
is made from palm leaf and bamboo. Osong kapali is created by
dubalang nan barampek. Dubalang comes from a different tribe.
Dubalang nan Barampekis consisted of Melayu, titled Togok, Salo,
titled Tan Gagah, Mandahiliang titled Galoga; the tribe Koto titled Tan
Dilangik; and the tribe of Caniago titled Tan Kalomok. After Osong
Kapali is made, continue with the setting of the black umbrella (symbol
of leader greatness, samiri fabric as Datuk wisdom symbol, and kain
Deta Katagi, the emblem of broad and clear thinking). After Osong
Kapali is created, the next step is setting the custom cloth.
Osong Kapali is a basket made by dubalang nan ampek,
representing a different tribe. Osong kapali is made from bamboo and
leaf midrib enau. The dubalang process the primary material into a
coffin called Osong kapali. In ancient times, people did not use nails to
form an Osong Kapali, but only used ropes and peg systems to string
the bamboo. This method is similar to the manufacture of Rumah
Gadang in Minangkabau. Unlike the case of the current resident, people
already use nails as a tool to assemble the bamboo into a coffin. It is
just that physically, the shape of Osong Kapali is still the same as the
old form. While Bundo Kanduang process put on adaiak cloth (custom
cloth) is to be covered in a custom coffin. The involvement of Bundo
Kanduang, in this case, reflects that the figure of this female elite should
not be forgotten or ignored in Minangkabau society and culture.
However, the role of Bundo Kanduang is significant and respected by
the Minangkabau community. All policies that will be decided by the
Minangkabau elite (niniak mamak, alim ulama, and cadiak pandai) are
generally always based on consideration/ approval from Bundo
Kanduang.46
46
Penyusun et al., “Monografi Adat Salingka Nagari.”

DOI: 10.19105/karsa.v30i2.5099

| 378
Religious Values in The Funeral Procession on The Datuk Wisdom

Custom Cloth Wear


A custom cloth is a cloth covered on a custom coffin. Bundo
Kanduang is a figure that should be remembered in Minangkabau,
because the role of Bundo Kanduang is significant and respected by the
Minangkabau community. All policies must be known and approved by
Bundo Kanduang. In the death ceremony of the Ruler of the Patai River,
it can be seen that the role of Bundo Kanduang is critical, as the
installation of traditional fabrics to cover Osong Kapali has been made
by the Dubalang earlier. After Osong Kapali is made, Bundo Kanduang
will covers the coffin using traditional cloth, which is a cloth that has
been used for generations by the community and, at the same time, a
symbol of Customs and greatness of a chieftain in Minangkabau,
especially Nagari Sungai Patai. In the installation of custom fabrics,
only Bundo Kanduang is allowed. Bundo Kanduang, in charge of
pairing, amounted to five people. They came from five different tribes.
Bundo Kanduang has full responsibility for the installation of the
custom fabric. When installing traditional materials, Bundo Kanduang
wears traditional clothes, namely Kuruang clothes (baju kurung) and
Tingkuluak long cloth (long cloth for the base of the head). Bundo
Kanduang arranged the location of the traditional material to envelop
Osong Kapali as a whole.

Maghocak
The procession of Marocak (spreading coins) is the most unique
process of the many series of Osong Kapali processes. Marocak is an
activity to spread coins to the community along the road to Pandam
Pakuburan Penghulu. Marocak activities were carried out ‘anak pisang’
(‘small’ banana child) of the deceased chieftain. Money coins money
will be stocked IE money Rp 500 and money Rp 1000 with the amount
reaching about Rp 500.000 the money reserved provided by the sangha
or the matrilineal family left by Penghulu. The Marocak ‘small’ banana
(child) is from a Penghulu family, boys aged eight years to adult men;
some requirements must be met to become a Penghulu in Minangkabau.

DOI: 10.19105/karsa.v30i2.5099

379 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor

One of them is having an inheritance. Property ownership is also


reflected in the procession of Marocak, and coins scattered along the
way will be collected by people ranging in age from the youngest to the
oldest. Marocak procession is more meaningful to the wealth owned by
a Chief, namely inheritance. Heirlooms that become a reference in
spreading coins are based on the people’s wealth (matrilineal family).
Then, the distribution of coins also implies the generosity of a chieftain
in leading his people.
The arocak procession took place when the body of the headman
had finished being held according to the teachings of Islam. Before
leaving to where the body will be buried, one of the so-called Panca
children, the chief’s ‘small’ banana, climbed Osong Kapali. After the
son of Panca ascended to Osong Kapali the people lifted the coffin
towards Pandam Pakuburan (burial place), along the road from where
the bodies worshiped to Pandam tombs. Panca children will scatter
coins, and the public will scramble to pick up the coins. Marocak can
be interpreted as riding Osong Kapali by a Panca child, a ‘small’ banana
directly related to the deceased Penghulu. Not all ‘small’ banana can be
said to be Panca children and become Osong Kapali brawlers. The
selection of Panca children is based on ‘small’ banana who also have
Penghulu in their house. This Panca child must have the blood of the
headman or the family of the headman

Manigo Ari 47
When the body of the chief was buried, one of the
representatives of the Sipangka performed Sambah Kato Togak
(standing speech). The Sipangka read the Minangkabau pasambahan
text called Pasambahan Alam. Pasambahan addressed Datuk Pucuak as
representatives of all communities who have been present at the
Pandam cemetery. The family of the deceased apologized to the dead.
Manigo Ari procession is commonly carried out in every death
47
Zainora, “Wawancara Terstruktur.”

DOI: 10.19105/karsa.v30i2.5099

| 380
Religious Values in The Funeral Procession on The Datuk Wisdom

in Minangkabau. Manigo Ari is an activity to visit and present the


bodies of those who died at the home of the deceased’s parents or the
matrilineal family home. The next of kin usually attends the first day
after death, which is generally not crowded. On the second day (in local
terms, called the Manigo a tribe).48 The mourners who were present on
this second night were the people of the deceased chieftain (Manigo Ari
Sipokok). On the third day, this is Manigo Ari night. The Nagari people
were generally present on this third night, regardless of kinship ties.49
At Manigo Ari all chieftains of other tribes are obliged to attend.
In honor of the deceased, Chieftain alur Pasambahan performed in a
standing position. The attitude in delivering Pasambahan in an upright
position is called Sambah kato togak. The spoken Pasambahan is called
natural speech; Pasambahan’s (customary speech) text is longer than
the natural speech delivered at Pandam Pakuburan. Manigo Ari event
is usually 2 (two) days before. After the completion of the verses of the
Qur’an, the mourners Manigo return home, but the people of the chief
who died Managa (refrain for a moment not to go home). The goal is
for the relationship between the nephew to settle debts of the body and
set mambatuan kubua (giving gravestones). The uniqueness and
difference between Manigo Ari chieftain and ordinary people mainly
lie in their natural speech. If a familiar person who dies does not use
natural speech, every headman who dies is obliged to deliver natural
speech.

Religious Values
In the context of culture, all aspects of death rituals are based on
customs passed down from generation to generation. Similarly, the

48
Siska Elasta Putri, “Social Values in Funerary Ceremony Research on Lintau Buo
Community, Tanah Datar Regency,” ALFUAD: Jurnal Sosial Keagamaan 5, no. 2
(2021): 26-37, https://ojs.iainbatusangkar.ac.id/ojs/index.php/alfuad/article/down
load/4263/2213.
49
A. Sebastian, “Matrilineal practices among muslims: An ethnographic study of the
Minangkabau of West Sumatra,” Ethnography 0, no. (0), https://journals.sagepub.
com/doi/10.1177/14661381221147137?icid=int.sj-abstract.citing-articles.5.

DOI: 10.19105/karsa.v30i2.5099

381 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor

tradition of death in traditional ceremonies Datuk in Minangkabau is


called “Osong Kapali” in the community in Nagari Patai River. In
general, there are eight types of natural processions held by Datuk who
died in the Nagari Patai River Community: It starts from baretong,
mangkaji adaik, tearing shroud, Osong Kapali, setting the custom
fabric, marocak, and welcoming speech. Every step contains some
values, such as sharia value in the organization of the corpse, education
value in the black umbrella attribute, which refers to the greatness and
majesty of Datuk, and social value behind the marocak process
(throwing money), which means generosity. Stages of the procession of
the funeral of Datuk in Minangkabau is a habit that has been entrenched
for the people of the Patai River community in general.50
This study examined the religious value in the whole series of
stages of the funeral of a Datuk in Minangkabau or the custom of Osong
Kapali in Nagari Patai River Community. The results found three types
of religious values in traditional ceremonies Osong kapali in
Minangkabau communities, especially in Nagari Patai River. The three
types of religious values are the value of trust, the value of
reconciliation, and the value of salvation.
Value is a value that has been made the basis or measure by a
society in determining goodness, for example when people consider
that helping has good value and lying has terrible value. Therefore,
social values are able to deliver people to be able to think and do good
in society. Social values encourage realizing the desire and role to help
each other and become a tool of solidarity in community groups. Social
values can also be used as a lifeline in behaving in society in everyday
life because social value is not obtained by the hereditary factors of
parents but from the teachings of parents to their children. The social
value that is reflected in the Meron tradition, namely affection, is

50
Abdul Rahman, Muhammad Syukur, and Abdul Aziz, “Suru Maca : Tradisi
Menyambut Bulan Ramadan Masyarakat Desa Pakkabba Kabupaten Takalar
Sulawesi Selatan,” SMart 6, no. 2 (2020): 277–91.

DOI: 10.19105/karsa.v30i2.5099

| 382
Religious Values in The Funeral Procession on The Datuk Wisdom

interpreted as an attitude of mutual love and respect for everything


created by God, which includes living beings and inanimate objects, as
well as loving oneself based on a noble conscience. The Meron tradition
reflects the value of compassion in a society that does not discriminate
between social position, gender, young and old, race, class, and even
rich and poor. The value of compassion that the people of Mount
Kendeng have is a form of empathy that humans have the nature of
understanding for both the family sphere and polite society. Kendeng
mountain community has a sense of loving each other, which awakened
the community’s awareness that life is not selfish and Tepo Seliro
(tolerance).

Trust Value
First is the belief in a person’s death; even if he dies, he will
return to the creator. The value of this trust is seen in the process of
expressing an apology by the family called by the Minang community
Sorry Karilahan.51 When God created man, he created man, and he
created man, and he created man, and he created man, and he created
man, and he created man, and he created man. So, this part of the Patai
River community believes and has the belief that living humans will
die.
Secondly, The belief in the human soul. In addition to believing
in God as the creator, the people of Nagar Sungai Patai, in the funeral
ceremony of Datuk in Minangkabau called Osong Kapali, also believe
that man is a creature besides it has a body (body), but also a soul
(spirit). The body is understood as the part of the human being that can
be seen and felt. In contrast, the soul is a part that cannot be observed.
Direct, yet believed to exist through thought, feeling, and will. The body
will pass away through death; the soul will remain alive.

Reconciliation and Safety Value

51
Syamsuddin Udin, Sastra Lisan Minangkabau: Tradisi Pasambahan Pada Upacara
Kematian (Departemen Pendidikan dan Kebudayaan RI, 1998).

DOI: 10.19105/karsa.v30i2.5099

383 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor

For the people of Nagari Sungai Patai, the death of a Datuk has
a social and religious impact. In a certain sense, death is a form of
disharmony between man, the ancestors, and God. Therefore, death is
called Susa (mourning) or mourning. In that context, the meaning of the
word reconciliation means restoring a relationship or relationship to its
original state. Here are some sayings related to the value of
reconciliation in the Datuk funeral ceremony in Minangkabau.52
First, the value of brotherhood in the funeral process Datuk in
Minangakabu is seen in the process of making osong kapali. Where all
elements are involved such as Niniak Mamak, Dubalang Nan
Barampek, Datuk Pucuak, Bundo Kanduang, Anak Pisang. The
meaning of the value of brotherhood in this context is in the form of
family solidarity shown in the phrase “mati janguak manjanguak”
which means when there is someone who dies then the neighbors, and
relatives come to visit the house or family afflicted by the death of loved
ones such as Datuk as the supreme leader in Minangkabau. The value
of salvation in the context of the Datuk funeral ceremony is a value
related to God as the purpose of human life. This value includes
holiness, protection, heaven, and the hereafter.

Discussion
Procession Datuk in Minangkabau
Religious values are derived from religion in which there are
values of worship, jihad, discipline, and example, which is all based on
the teachings of Islam so that humans can get closer to Allah SWT. The
value of worship as a sign of human obedience to God is carried out in
everyday life, such as prayer, fasting, zakat, hajj, reading the Qur’an,
qurban, dhikr, i’tikaf, and so forth. While the value of jihad is the
encouragement of human beings to do a real struggle based on the
purpose of human life, both concerning God and fellow human beings,
as well as nature, with the desire to strive, it must be based on real effort.
52
Auliarahman, “Osong Kapali.”

DOI: 10.19105/karsa.v30i2.5099

| 384
Religious Values in The Funeral Procession on The Datuk Wisdom

The value of discipline is manifested in the habit of carrying out daily


routine worship. The value of a field is reflected in the readiness to carry
out all activities carried out in everyday life. Exemplary value, seen
from human behavior, is crucial for people’s lives. Trust as a form that
can be trusted in this case will make people responsible and
trustworthy.53
The value of worship means a way to get closer to God. Worship
is the best deed that has usefulness, the value of worship in the Meron
tradition, which is reflected in the spirit of the community in carrying
out the value of the common good. The religious value of this meron
tradition has two dimensions, namely the relationship with God and the
relationship with humans (social), which is realized by praying together
at the Manigo Ari stage and natural speech, including the value of
worship.
Second, gratitude and generosity. Gratitude is seen in the
procession of Marocak. It is illustrated that in the procession of
Marochak Pisan, children threw coins to the retinue behind Osong
Kapali along the road leading to Keburan. So, this procession depicted
the value of the generosity of a ruler who died and that a ruler or Datuk
has a treasure for himself and others. Harat in Minangkabau can provide
food for the child of a Datuk family and his nephew; this is like the
saying child in the lap, Kamanakan in the bombing. “This is also useful
to find blessings in this term for the community as explained in the
Qur’an surat al-Araf verse 96 as follows: meaning” if the people of the
towns believe and fear God, we will undoubtedly bestow upon them
blessings from heaven and earth, but they deny (our verses), then we
will punish them for their deeds (QS. Al-Araf: 96).
Third, The Value of Trust. The value of trust and exemplary in
the tradition of Datuk funeral procession in Minangkabau can be seen
from the attributes used in making Osong Kapali. A white cloth

53
Enok Anggi Pridayanti, Ani Nurani Andrasari, and Yeni Dwi Kurino, “Urgensi
Penguatan Nilai-Nilai Religius Terhadap Karakter Anak Sd,” Journal of Nnovation in
Primary Education 1, no. 1 (2022): 40–47.

DOI: 10.19105/karsa.v30i2.5099

385 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor

symbolizes the purity of a Datuk’s heart during his life. There are also
data-shaped fabrics. It reflects the wisdom of a wise man in his life.
There is also a black Patuang depicting the greatness of a Datuk in
Minangkabau. Apart from being a benchmark in everyday life, he has
also become an example for people in Minangkabau, especially the
Patai River, in their lives, interacting with others. Village officials carry
out social and religious activities with morals (behavior) shown to the
community as an example of a role model for the Minangkabau
community.

Conclusion
rom the description above, it can be stated as follows: social
values that can be used as a handle life in behaving in everyday life that
is reflected in the funeral procession Datuk in Minangkabau, namely:
religious values contained in the funeral procession Datuk in
Minangkabau is (1) the value of worship that is reflected in the
procession “men-sholat-kan” (to praying) the body of a Datuk and; (2)
the value of love for the leader, when viewed from its historical roots
that the birth of the tradition of Osong Kapali is to glorify a leader
(Datuk) in Minangkabau; (3) gratitude and generosity. It is manifested
when Marochak and Manyerakan Pitih before Datuk’s funeral in
Minangkabau by throwing coins of Rp.500 and Rp. 1.000; (4) the value
of trust and exemplary, reflected in the attributes used in the
manufacture of Osong Kapali such as white cloth symbolizes the purity
of the heart of a leader, deta-shaped Samiri cloth symbolizes the
intelligence of a Datuk in Minangkabau and black umbrella symbolizes
the greatness of a Datuk in Minangkabau

Bibliography
Alade, Salman. “Pertentangan Hukum Adat dan Hukum Islam di
Minangkabau dalam Novel Mencari Cinta Yang Hilang Karya
Abdulkarim Khiaratullah (Tinjauan Sosiologi Sastra).” Jambura

DOI: 10.19105/karsa.v30i2.5099

| 386
Religious Values in The Funeral Procession on The Datuk Wisdom

Journal of Linguistics and Literature 1, no. 1 (2020): 36–49.


https://ejurnal.ung.ac.id/index.php/jjll/article/view/6921.
Alzamzami, Mutaqin, Sholahuddin Ashani, and Rizki Ade Syahputra.
“Religious Social Values in the Wiridan Tradition in the Village
of Lubuk Bayas, North Sumatra.” KARSA: Journal of Social and
Islamic Culture 29, no. 1 (2021): 64–97. https:/www.doi.org/10.
19105/karsa.v29i1.2345.
Amri, Andi. Zulmi Ramdani, Jaka Warsihna, and Lidwina Felisima
Tae. “Tungku Tigo Sajarangan, Tali Tigo Sapilin: A Strategy
Towards World Class University Based on Local Wisdom
Perspective.” AL-ISHLAH: Jurnal Pendidikan 13, no. 1 (2021):
31–40. https:/www.doi.org/10.35445/alishlah.v13i1.386.
Asrinaldi, Asrinaldi, and Yoserizal Yoserizal. “Problems with the
Implementation of Adat Basandi Syarak Syarak Basandi
Kitabullah Philosophy.” Masyarakat, Kebudayaan dan Politik
33, no. 2 (2020): 162. https:/www.doi.org/10.20473/mkp.v33i
22020.162-173.
Auliarahman. “Osong Kapali.” https://budaya-indonesia.org/Osong-
kapali. 2018.
Busyairy, Lalu Ahmad. “Akulturasi Budaya Dalam Upacara Kematian
Masyarakat Kota Santri Kediri Lombok Barat.” Harmoni 17, no.
2 (2018): 228–43. https:/www.doi.org/10.32488/harmoni.v17
i2.328.
Elfiani, Elfiani, Dahyul Daipon, Basri Na’ali, Fajrul Wadi, and Hendri
Hendri. “Manjalang Niniak Mamak: Makna Komunikasi Verbal
Dan Non-Verbal Di Nagari Gunuang Malintang Kecamatan
Pangkalan Luhak Limo Puluah Kota.” Satwika : Kajian Ilmu
Budaya dan Perubahan Sosial 6, no. 1 (2022): 153–66. https://
www.doi.org/10.22219/satwika.v6i1.20789.
Gamage, K. A. A., D.M.S.C. P.K. Dehideniya, and S.Y. Ekanayake.
“The Role of Personal Values in Learning Approaches and
Student Achievements.” Behavioral sciences (Basel,
Switzerland) 11, no,7 (2021): 1-23. https://doi.org/10.3390/bs
11070102.

DOI: 10.19105/karsa.v30i2.5099

387 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor

Isman, Mhd., Robert Sibarani, Ikhwanuddin Nasution, and T. Tyrhaya


Zein. “Local Wisdoms of Batagak Pangulu Tradition in
Minangkabau.” Journal of Research in Humanities and Social
Science 5, no.1 (2017): 76-82. https://www.questjournals.org/
jrhss/papers/vol5-issue1/L517682.pdf.
Hasmira, Mira Hasti, Delmira Syafrini, Nora Susilawati, and Erda.
“Mayanda: Suatu Tradisi Dalam Upacara Kematian Pada
Masyarakat Nagari Talang, Kabupaten Solok, Sumatera Utara.”
1990.
Lestari, Tri, and Donny Khoirul Azis. “Nilai Nilai Religius dan Tradisi
Ziarah Kubur Malam Syekh Baribin di Desa Sikanco Kecamatan
Nusawungu Cilacap.” Pusaka: Jurnal Khazanah Keagamaan 8,
no. 1 (2020): 113–24. https://blamakassar.e-journal.id/pusaka/
article/view/338.
Masril, and Rada Desviana. “Profil Anak Putus Sekolah Di Nagari
Sungai Patai Kecamatan Sungayang Kabupaten Tanah Datar.”
Jurnal Psikodidaktika 6, no. 1 (2021): 172–91.
Mendrawati, Lidia. Alpizar Alpizar, Suryan A. Jamrah, Dardiri Husni,
and Saleh Nur, “Mengangkat Sang Pemimpin Tradisi Peresmian
Batagak Penghulu Persukuan Kaum Jambak Arau di Kabupaten
Agam.” Nusantara Journal for Southeast Asian Islamic Studies
18, no. 1 (2022): 30-48. https://ejournal.uin-suska.ac.id/index.
php/nusantara/article/view/18537/795.
Palanta, Admin. “Nagari Sungai Patai, Sungayang, Kabupaten Tanah
Datar.” langgam.id, 2020. https://langgam.id/nagari-sungai-patai
-sungayang-kabupaten-tanah-datar/.
Pasaribu, Fani Ratny. “Manajemen Istano Basa Pagaruyung.” Jurnal
Pariwisata 6, no. 1 (2019): 71–79. https:/www.doi.org/10.31311/
par.v6i1.5089.
Penyusun, Tim, A.R. Dt. Lelo, Nan Putiah, and A. Dt. Paduko.
“Monografi Adat Salingka Nagari.” 2017.
Potabuga, Yodi Fitradi. “Pendekatan Antropologi dalam Studi Islam.”

DOI: 10.19105/karsa.v30i2.5099

| 388
Religious Values in The Funeral Procession on The Datuk Wisdom

Transformatif 4, no. 1 (2020): 19–30. https:/www.doi.org/10.


23971/tf.v4i1.1807.
Pratama, Vandi. “Manyerakkan Piti dalam Upcara Kematian di Nagari
Sungai Patai.” blogspot.com. https://nagarisungaipatai.blogspot.
com/2015/06/manyerakkan-piti-dalam-upacara-kematian.html.
Pridayanti, Enok Anggi, Ani Nurani Andrasari, and Yeni Dwi Kurino.
“Urgensi Penguatan Nilai-Nilai Religius Terhadap Karakter
Anak SD.” Journal of Innovation in Primary Education 1, no. 1
(2022): 40–47. https://ejournal.unma.ac.id/index.php/jipe/article/
download/2789/1650/11449.
Putri, Siska Elasta Putri. “Social Values in Funerary Ceremony
Research on Lintau Buo Community, Tanah Datar Regency.”
ALFUAD: Jurnal Sosial Keagamaan 5, no.2 (2021): 26-37.
https://ojs.iainbatusangkar.ac.id/ojs/index.php/alfuad/article/dow
nload/4263/2213.
Rahman, Abdul, Muhammad Syukur, and Abdul Aziz. “Suru Maca:
Tradisi Menyambut Bulan Ramadan Masyarakat Desa Pakkabba
Kabupaten Takalar Sulawesi Selatan.” SMart 6, no. 2 (2020):
277–91. https://journal.blasemarang.id/index.php/smart/article/
view/1097.
Rahmat, Aulia. “Civil Society Nagari Minangkabau: Restrukturisasi
Adat Dalam Lintasan Kebijakan.” Bakaba: Jurnal Sejarah
Kebudayaan Dan Kependidikan 8, no. 1 (2019): 1–14.
https:/www.doi.org/10.22202/bakaba.2019.v8i1.3453.
Robbie, R Iqbal. “Acculturation Coalesce Between Islamic Leadership
with Minangkabau Local Wisdom.” Karsa: Journal of Social and
Islamic Culture 29, no. 1 (2021): 128–51. https:/www.doi.org/10.
19105/karsa.v29i1.4239.
Sagiv, Lilach, and S.H. Schwartz. “Personal Values Across Cultures.”
Annual Review of Psychology 73 (2022): 517-546. https://
www.annualreviews.org/doi/10.1146/annurev-psych-020821-
125100#_i47.
Samiran, Fahmil, Elfiani Elfiani, Dahyul Daipon, Rahmiati Rahmiati,

DOI: 10.19105/karsa.v30i2.5099

389 |
Fahmil Samiran, Helfi, Hendri, Ahmad Yunus Mohd Noor

and Hendri Hendri. “Values behind Osong Kapali Ceremony:


Sociocultural Review of Indigenous and Religious Tradition.” El
Harakah: Jurnal Budaya Islam 24, no. 2 (2022): 263–81.
https:/www.doi.org/10.18860/eh.v24i2.17338.
Saputra, Rahmad Fauzi. “Makna Simbolik Tradisi Bakayu Dan
Mangampiang di Nagari Batipuah Ateh Kecamatan Batipuah
Kabupaten Tanah Datar Provinsi Sumatra Barat.” JOM FISIP 6
(2019): 1–11. https://jom.unri.ac.id/index.php/JOMFSIP/article/
view/25232.
Sebastian, Aleena. “Matrilineal practices among muslims: An
ethnographic study of the Minangkabau of West Sumatra.”
Ethnography 0, no. (0). https://journals.sagepub.com/doi/10.
1177/14661381221147137?icid=int.sj-abstract.citing-articles.5.
Sehandi, Yohanes, and Rosalia Mulia Maju. “Nilai-Nilai Religius
Dalam Upacara Adat Rowa pada Masyarakat Manggarai Di
Flores.” Jurnal Retorika 3, no. 2 (2022): 127–37. https://e-
journal.uniflor.ac.id/index.php/RJPBSI/article/view/2366.
Schwartz, S.H. (2012). “An Overview of the Schwartz Theory of Basic
Values.” Psychology and Culture, 2(1). https://doi.org/10.9707/
2307-0919.1116.
Tanjung, Srimaharani, T.S. Sinar, I. Nasution, and M. Takari. “The
Tradition of Manjapuik Marapulai in Minangkabau Culture.”
KnE Social Sciences 3, no. 4 (2018): 878–890. https://doi.org/
10.18502/kss.v3i4.1994.
Udin, Syamsuddin. Sastra Lisan Minangkabau: Tradisi Pasambahan
Pada Upacara Kematian. Departemen Pendidikan dan
Kebudayaan RI, 1998.

DOI: 10.19105/karsa.v30i2.5099

| 390

You might also like