Matriarchal Muslim Society: The Minangkabaus

Cennet Ceren Cavus

Makale detayları

Matriarchal Muslim Society: The Minangkabaus

Yazarlar:

Cennet Ceren Cavus

Yayıncı:

Mus Alparslan University

Ana Başlıklar:

Dini Araştırmalar (Diğer)

Dergi:

Din ve Bilim - Muş Alparslan Üniversitesi İslami İlimler Fakültesi Dergisi Vol.7 Issue 2, pp.283-296

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001336797

pISSN:

2667-7717

Anahtar kelimeler:

Özet:

 The Minangkabau community, located on the island of Sumatra in Indonesia, is the largest matriarchal society in the world. With a population of around 8 million, most of this community is Muslim. The combination of a matriarchal social structure with Islam may initially appear contradictory. However, when examining the history of the Minangkabau people, we can find many interesting examples and developments that help us understand how these two structures coexist. The origins of the Minangkabau people date back to the mid-12th century. According to legend, when King Koto Batu passed away in the 12th century, he left three wives and three young sons behind. The kings first wife, Puti Indo Jalitu, was responsible for raising the children and governing the kingdom, laying the foundations for a matriarchal society. Initially animist, the Minangkabau people gradually encountered various other religions and cultures, including Buddhism and Hinduism. By the late 15th century, the Minangkabau society began to embrace Islam. As they converted to Islam, the community distanced itself from practices that conflicted with the religion, such as cockfighting, gambling, and alcohol. The most significant transformation in Minangkabau culture occurred in the mid-19th century. In 1837, religious scholars, traditional leaders, and local wise people came together and decided to base Minangkabau culture on Islamic law. During this period, the principle of Custom is based on Sharia, and Sharia is based on the Quran was adopted. Consequently, the Minangkabau community began to define itself as an Islamic country with a social order and government that is the same as that in the time of the prophets. This shift influenced both the social structure and the religious understanding, allowing the Minangkabau people to preserve their traditional values while adopting a lifestyle aligned with Islamic principles. The Minangkabau community has a distinct matriarchal structure, particularly regarding lineage, marriage, and inheritance. In Minangkabau society, lineage is passed through the mother, and children take their mothers surname. Inheritance is distributed only among sisters, and women hold control over property within the family. Women play an important role in societal ceremonies; leadership in events such as weddings, harvest celebrations, and the selection of tribal leaders is typically in the hands of women. According to traditional Minangkabau culture, the head of the household is not the man, but the woman. The family structure typically consists of women, married or unmarried daughters, and granddaughters. In marriage, women pay a dowry, and the husband moves into his wifes home, where he lives as a guest. The Minangkabau community has drawn significant interest from anthropologists and researchers. Regarded as one of the largest matriarchal communities in the world and a Muslim society, they are unique. By blending their cultural heritage with Islam, the Minangkabau people have created a significant balance in their social structure. This study aims to explore the matriarchal culture of the Minangkabau and discuss how this culture coexists with Islam, examining how traditional and religious structures can mutually transform societies.

 The Minangkabau community, located on the island of Sumatra in Indonesia, is the largest matriarchal society in the world. With a population of around 8 million, most of this community is Muslim. The combination of a matriarchal social structure with Islam may initially appear contradictory. However, when examining the history of the Minangkabau people, we can find many interesting examples and developments that help us understand how these two structures coexist. The origins of the Minangkabau people date back to the mid-12th century. According to legend, when King Koto Batu passed away in the 12th century, he left three wives and three young sons behind. The kings first wife, Puti Indo Jalitu, was responsible for raising the children and governing the kingdom, laying the foundations for a matriarchal society. Initially animist, the Minangkabau people gradually encountered various other religions and cultures, including Buddhism and Hinduism. By the late 15th century, the Minangkabau society began to embrace Islam. As they converted to Islam, the community distanced itself from practices that conflicted with the religion, such as cockfighting, gambling, and alcohol. The most significant transformation in Minangkabau culture occurred in the mid-19th century. In 1837, religious scholars, traditional leaders, and local wise people came together and decided to base Minangkabau culture on Islamic law. During this period, the principle of Custom is based on Sharia, and Sharia is based on the Quran was adopted. Consequently, the Minangkabau community began to define itself as an Islamic country with a social order and government that is the same as that in the time of the prophets. This shift influenced both the social structure and the religious understanding, allowing the Minangkabau people to preserve their traditional values while adopting a lifestyle aligned with Islamic principles. The Minangkabau community has a distinct matriarchal structure, particularly regarding lineage, marriage, and inheritance. In Minangkabau society, lineage is passed through the mother, and children take their mothers surname. Inheritance is distributed only among sisters, and women hold control over property within the family. Women play an important role in societal ceremonies; leadership in events such as weddings, harvest celebrations, and the selection of tribal leaders is typically in the hands of women. According to traditional Minangkabau culture, the head of the household is not the man, but the woman. The family structure typically consists of women, married or unmarried daughters, and granddaughters. In marriage, women pay a dowry, and the husband moves into his wifes home, where he lives as a guest. The Minangkabau community has drawn significant interest from anthropologists and researchers. Regarded as one of the largest matriarchal communities in the world and a Muslim society, they are unique. By blending their cultural heritage with Islam, the Minangkabau people have created a significant balance in their social structure. This study aims to explore the matriarchal culture of the Minangkabau and discuss how this culture coexists with Islam, examining how traditional and religious structures can mutually transform societies.

 The Minangkabau community, located on the island of Sumatra in Indonesia, is the largest matriarchal society in the world. With a population of around 8 million, most of this community is Muslim. The combination of a matriarchal social structure with Islam may initially appear contradictory. However, when examining the history of the Minangkabau people, we can find many interesting examples and developments that help us understand how these two structures coexist. The origins of the Minangkabau people date back to the mid-12th century. According to legend, when King Koto Batu passed away in the 12th century, he left three wives and three young sons behind. The kings first wife, Puti Indo Jalitu, was responsible for raising the children and governing the kingdom, laying the foundations for a matriarchal society. Initially animist, the Minangkabau people gradually encountered various other religions and cultures, including Buddhism and Hinduism. By the late 15th century, the Minangkabau society began to embrace Islam. As they converted to Islam, the community distanced itself from practices that conflicted with the religion, such as cockfighting, gambling, and alcohol. The most significant transformation in Minangkabau culture occurred in the mid-19th century. In 1837, religious scholars, traditional leaders, and local wise people came together and decided to base Minangkabau culture on Islamic law. During this period, the principle of Custom is based on Sharia, and Sharia is based on the Quran was adopted. Consequently, the Minangkabau community began to define itself as an Islamic country with a social order and government that is the same as that in the time of the prophets. This shift influenced both the social structure and the religious understanding, allowing the Minangkabau people to preserve their traditional values while adopting a lifestyle aligned with Islamic principles. The Minangkabau community has a distinct matriarchal structure, particularly regarding lineage, marriage, and inheritance. In Minangkabau society, lineage is passed through the mother, and children take their mothers surname. Inheritance is distributed only among sisters, and women hold control over property within the family. Women play an important role in societal ceremonies; leadership in events such as weddings, harvest celebrations, and the selection of tribal leaders is typically in the hands of women. According to traditional Minangkabau culture, the head of the household is not the man, but the woman. The family structure typically consists of women, married or unmarried daughters, and granddaughters. In marriage, women pay a dowry, and the husband moves into his wifes home, where he lives as a guest. The Minangkabau community has drawn significant interest from anthropologists and researchers. Regarded as one of the largest matriarchal communities in the world and a Muslim society, they are unique. By blending their cultural heritage with Islam, the Minangkabau people have created a significant balance in their social structure. This study aims to explore the matriarchal culture of the Minangkabau and discuss how this culture coexists with Islam, examining how traditional and religious structures can mutually transform societies.

 Endonezyanın Sumatra Adasında bulunan Minangkabau topluluğu, dünya üzerindeki en büyük anaerkil toplum olarak dikkat çekmektedir. Nüfusu yaklaşık 8 milyon olan bu topluluğun büyük bir kısmı Müslümandır. Anaerkil bir toplum yapısının İslam ile bir arada olabilmesi, ilk bakışta çelişkili bir durum gibi görünebilir. Ancak Minangkabau topluluğunun tarihini incelediğimizde, bu iki yapının nasıl bir arada var olabileceğini anlamamıza yardımcı olacak pek çok ilginç örnek ve gelişme bulabiliriz. Minangkabau halkının kökeni, 12. yüzyıl ortalarına kadar uzanır. Efsaneye göre, Koto Batu Kralı 12. yüzyılda vefat ettiğinde geriye üç karısı ve üç küçük oğlu kalmıştır. Kralın ilk eşi Puti İndo Jalitu, çocuklarının bakımını ve krallığın yönetimini üstlenmiş ve bu durum, anaerkil bir toplum düzeninin temellerinin atılmasına yol açmıştır. Minangkabau halkı başlangıçta animist bir inanca sahipken, zamanla Budizm ve Hinduizm gibi farklı dinler ve kültürlerle de tanışmışlardır. 15. yüzyılın sonlarına doğru ise, Minangkabau toplumu İslamı kabul etmeye başlamıştır. İslama geçiş süreciyle birlikte, topluluk daha önceki alışkanlıklarından, İslama aykırı olan tavuk dövüşleri, kumar, içki gibi aktivitelerden uzak durmaya başlamıştır. Minangkabau kültüründeki en önemli dönüşüm, 19. yüzyıl ortalarında gerçekleşmiştir. 1837 yılında, din alimleri, geleneksel liderler ve yerel akil kişiler bir araya gelerek Minangkabau kültürünü İslam hukukuna dayandırma kararı almışlardır. Bu dönemde, Adetörf şeriat üzerine kuruludur, şeriat Kuran üzerine kuruludur ilkesi benimsenmiştir. Minangkabau toplumu, böylece kendisini sosyal düzeni ve hükümeti peygamberlerin zamanındakiyle aynı olan bir İslam ülkesi olarak tanımlamaya başlamıştır. Bu değişim hem toplumsal yapıyı hem de dini anlayışı etkilemiş, Minangkabau halkının hem geleneksel değerlerini korumasına hem de İslama uygun bir yaşam biçimi geliştirmelerine olanak sağlamıştır. Minangkabau toplumu, özellikle soy, evlilik ve miras konularında belirgin bir anaerkil yapıya sahiptir. Ailede soy anneden geçer ve çocuklar annelerinin soyadını alır. Miras, sadece kız kardeşler arasında paylaştırılır ve kadınlar, aile içindeki mülkiyetin kontrolünü ellerinde bulundururlar. Kadınlar toplumsal törenlerde çok önemli bir rol oynar; düğünler, hasat kutlamaları ve kabile lideri seçimi gibi etkinliklerde liderlik, genellikle kadınların elindedir. Aslî Minangkabau kültürüne göre evin reisi, ailedeki erkek değil, kadındır. Aile yapısı, genellikle kadınlar, evli ya da bekar kızlar ve kız torunlardan oluşur. Evlilik söz konusu olduğunda, kadınlar başlık parası öder ve damat, karısının evine taşınır. Koca, karısının evinde misafir gibi yaşamaktadır. Minangkabau toplumu, pek çok antropolog ve araştırmacı tarafından son derece ilgi çekici bulunmuştur. Hem dünyanın en büyük anaerkil topluluklarından biri olarak görülmeleri hem de İslamı benimsemiş olmaları onları benzersiz kılar. Minangkabau halkı, kültürel miraslarını İslam ile harmanlayarak kendi toplumsal yapılarında önemli bir denge oluşturmuşlardır. Bu çalışma, Minangkabaunun anaerkil kültürünü ve bu kültürün İslam ile nasıl bir arada var olduğunu inceleyerek, toplumların geleneksel ve dini yapılarının nasıl birbirini dönüştürdüğünü tartışmayı amaçlamaktadır.

Makale detayları

Matriarchal Muslim Society: The Minangkabaus

Yazarlar:

Cennet Ceren Cavus

Yayıncı:

Mus Alparslan University

Ana Başlıklar:

Dini Araştırmalar (Diğer)

Dergi:

Din ve Bilim - Muş Alparslan Üniversitesi İslami İlimler Fakültesi Dergisi Vol.7 Issue 2, pp.283-296

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001336797

pISSN:

2667-7717

Religious anthropology

Minangkabau,

Matriarchal,

Matriarchy,

Islam,

MuslimDinî antropoloji

Minangkabau,

Anaerkil,

Anaerki,

İslam,

Müslüman

Sayı

Makale detayları

Yazarlar: Cennet Ceren Cavus

Yayıncı: Mus Alparslan University

Ana Başlıklar: Dini Araştırmalar (Diğer)

Dergi: Din ve Bilim - Muş Alparslan Üniversitesi İslami İlimler Fakültesi Dergisi Vol.7 Issue 2, pp.283-296

Belge Tipi: Makale

Yayın Tarihi: 12/2024

Belge Dili: Türkçe

Document ID (Org No.): 2001336797

pISSN: 2667-7717

Sayı

Yazarlar:

Cennet Ceren Cavus

Yayıncı:

Mus Alparslan University

Ana Başlıklar:

Dini Araştırmalar (Diğer)

Dergi:

Din ve Bilim - Muş Alparslan Üniversitesi İslami İlimler Fakültesi Dergisi Vol.7 Issue 2, pp.283-296

Belge Tipi:

Makale

Yayın Tarihi:

12/2024

Belge Dili:

Türkçe

Document ID (Org No.):

2001336797

pISSN:

2667-7717