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Now, it is the time for us to present the strong body of published work in the form of proceeding. It is our right to lead this proceeding to all of you as the honourable readers. It has not been questioned anymore the human beings are intellectul, smart, and noble creatures who have cultural systems and values as well.
They are able to create ways of communication and values in the forms of local wisdoms which make they may live safely and creatively. In addition, human beings have the concepts of civilization and other humanistic properties that enable them understand and give meanings to natures and cultural features, such as language, arts, and technology. That is why human beings have various and valuable local wisdom to the high priority of better life.
In the sense of the local wisdom, it is on the right choice to have scientific activities in the form of seminar dealing with the phenomena of local wisdom that can be seen from language, art, and culture.
We do hope that the presentation and discussion run in all sessions are meaningful and valuable for science and humanistic civilization, then. On this occasion, we kindly appreciate and thank the invited speakers for plenary sessions: Prof.
Ismet Fanany, M. Deakin University, Australia , Dr. Rebeca Fanany, M. Deakin University, Australia , Prof. Kyoto Funada, Ph. Kanda University of Int. Studies, Chiba, Japan , Prof.
I Ketut Artawa, M. Universitas Udayana, Bali, Indonesia , Prof. Ermanto, S. Universitas Negeri Padang, Indonesia , and Prof. Last but not least, we also thank all presenters in parrallel sessions and participants coming from various universities, schools, instituions, and towns in Indonesia. Thank you very much and have a nice seminar in Padang, the capital of West-Sumatera, the mother land of Minangkabaunese!
Padang, October 23, Committee Prof. Jufrizal, M. Keynote Speakers 1. Paralel Speakers 8. Eko Rujito D. Hasanuddin WS.
Hasnah Faizah A.
Novia Juita, Nurizzati, and M. The strong influence of both ideology was contained in the phrase, "Adat basandi syarak; Syarak basandi Kitabullah " The culture is ruled by religion; the religion is ruled by Al-quran. On the other hand, Minangkabau much contrary to Islam. Minangkabau culture embraced the ideology of materialism, while Islam adopts paternalism.
This contradiction raises frictions that ultimately brings the conflict between those who support and reject. Generally, literary works of local Minangkabau loaded with opposition to the customs and culture of Minangkabau. Hamka beside an Indonesian Ulama, as well as a novelist.
As ethnic Minangkabau novelist who wrote the issue of Minangkabau. Moreover Hamka grew up in mosque and a large educated overseas he would be more objective to look at the issue of Minangkabau. Education and life experiences bring Hamka to have objective look at the weaknesses and strengths of his own culture. Thus, comes the desire of him to affirm and strengthen refuse their own customary for better.
Hamka utilizes his written romances to convey the vision, mission, ideology and opinions on something that is seen, felt, observed, and thinking. Related to this research, Which affirm aspects, and whether the motives Hamka confirm and refuse the culture was very interesting to study.
Based on the search in novels by Hamka, these following are found. Novels by Hamka raised social issues of Minangkabau culture. The affirmation of Hamka toward the ideology of Minangkabau culture are 1 the affirmation of husband who has full powers to regulate his wife and his children; 2 the affirmation of migrated pattern for a man of Minangkabau tribe; and 3 the affirmation of education pattern in the mosque. Hamka also condacted the refutation of Minangkabau culture. The ideology of Minangkabau cultural that rejected by Hamka are 1 the refutation of polygamy; 2 the refutation of exaggerated power of Mamak to his nephew; 3 the refutation of powerlessness of the husband in the household; 4 the refutation of the division of inheritance which fell to a nephew, not to the biological children; and 5 the refutation of custom in marriage.
First, the Minangkabau culture has long raises the curiosity of many people, especially researchers and observers in various disciplines of knowledge including humanities. But the most interesting fact is in the assessment and socio-cultural and political. The attractiveness is partly because the Minang community including communities that dualism, as expressed Saanin, , or society "difficult to guess" said Abdurrahman Wahin , people who live in "cultural rules used fickle" said Benda -Backmann , or live in a "culture of rules used are not clear", as said by Biezeveld , a civilized society "ambiguous" term Sjafri Sairin , or by the term Anwar is mentioned as a society that "politically there is competition between groups".
From some phenomena seen in Minangkabau society itself, and from a handful of new literature that I have read, some extents have intrigued me to remove what occurred to me at the moment about it.
Community cultural phenomenon about dualism and ambiguous was quite interesting to study in novels by Hamka. Because Hamka as Minang ethnic writer, grew up in rantau and educated in a large mosque would be more objective looking at this phenomenon.
From many indigenous cultural phenomenon,which aspects are affirmed, and what is Hamka's motives to affirm and refute traditional culture was very interesting to study.
The strong influence of two ideologies in aspects of Minangkabau society, so they put it in the phrase "The Culture is ruled by religion, the religion is ruled by Al Quran" Adat bersendikan syarak atau agama; Syarak atau agama bersendikan Alquran.
Adherence to run the ideology customary for example, can be seen from the concept of marriage, division of inheritance, appointment of customs' leader, position and function of the prince, the position and function Bundo Kanduang, the concept of self-esteem, the concept of the mind and others.
While adherence run religious ideology can be seen from all activities of religious worship.
For example, organizing religious ceremonies, establishing places of worship such as surau and the mosque. Third, there are many Minang traditional cultures that are contrary to Islam. Indigenous cultures embrace the ideology of materialism, while religion Islam adopts paternalism. This contradiction causes frictions that ultimately brings the conflict between those who support and reject. How does Hamka attitude towards this phenomenon?
To answer this question is not an easy job. Therefore, to see the attitude, Hamka's opinion on this one way is by studying his novels. This case is motivated because of the assumption that literary works in this case a novel by Hamka is a reflection of a society that underlie these literary works. As a reflection, literature will always be illuminated by cultural products and play an important role in human life. Because, in the literature there are possibilities or alternatives for addressing life in human life.
The point is that literature can provide an alternative to address the imaginative life artistically. This is possible because in the literature the issues that is being discussed is the question of man and culture, such as the problems of marriage, education, inheritance, loyalty, betrayal, heroism, sadness, excitement, deception, kopruptor, harshness, abuse, rape rights and others that presented by the literati through his work. Fourth, Hamka is educated and brought up in an educational environment mosque, so that the result of upbringing that influence his thoughts of looking at cultural life, whereas Hamka was growing up in the seacoast areas such as Medan and Jakarta.
As a Minang ethnic that had been lived in rantau, he would have to integrate with a variety of cultures. Assimilation culture was also greatly affects his mind in looking at Minang traditional cultural ideology. In this case Hamka regard other cultures then compare with their own culture Minang culture. Through this comparison process, he would see the weaknesses and strengths of his own culture. Thus, comes the desire of Hamka to strengthen and straighten reject their own customary to be better.
There are two idologies contain in this philosophy that in fact it is contradictory, but in the life of Minangkabau people these ideologies are complementary each others. That is the tightness of the ideological teachings in Minangkabau society life, almost every aspect of society life leads to that ideology.
If any member of society who opposed or disagree with those ideologies, then he will be considered against the customs and religion, as a consequence he will be socially excluded. Literary work is a tool to convey the vision, mission, ideology and opinion of the author of what he sees, feels, observes, and thinks of. As a media constructed from creative work, whilst the object is man with all of his humanity problems social-culture aspect.
Damono literary works always present a picture of life, while life itself is a reality of life. Therefore, every aspect of life integrated with its culture is present in literature, including affirmation and refutation of the ideology of traditional Minang culture which has done by Hamka on his works. Sixth, beside Hamka was known as himself, he was also known as a novelist. Hamka was one of the great ulama who Indonesia ever had. His enthusiasts came from various groups, both NU and Muhammadiyah.
The intilligence and personality of Buya Hamka were not only known in Indonesia but also abroad even in Malaysia. Not only just any religious group, but also the nationalists.
He forbids Muslims to say or celebrate Christmas with Christians. This Fatwa caused some controversy. Buya Hamka always identified as a soothing voice speaker, especially when giving a lecture at dawn. In fact, these scholars have a lot of expertise. Besides being known as a great scholar, Buya Hamka also known as a poet in Indonesia. Some of his writings have even been filmed and received a positive response from Indonesian and Malaysian.
A scholars who is also as well as a novelist, is something rare in Indonesia. As the Minangkabau ethnic, ofcourse that the novels he wrote raised the issues of Minangkabau. This is accordance with what is stated in Budi Darma 25 , the creative process cannot be spared from tradition, no matter how original writers when writing, they are always grounded in their traditions before.
Literature as an imaginative creative works displays various phenomena of life. This phenomenon is an event that occurs in the community or a reflection of the real life. Authors take the material story of the events that occur in life through the process of seeing, hearing, reading, and even experience it for themself.
The event is processed, seasoned, and polished with a variety of imagination, then a story formed. This processed produces a story as a new world or a world of symbols which can be understand through interpretation. Although the story literary is just the world of symbol, but at least from this world of symbol, contains of ideolgy or from word to ideology can be.
Starting from the idea, it is clear that in literary works reflects the ideology as a cultural fact. This is in line with the opinion of Hoggart which says that the literary work is always illuminated by ideology and cultural values which are applied.However, Hamka's work is one of that become standard of indonesian literature development.
Besides being known as a great scholar, Buya Hamka also known as a poet in Indonesia. Gagasan-gagasan Politik Gramsci. Mendapat pengajaran. Interaction with these storytellers gave him knowledge of the art of storytelling.
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