Saparuik and Moknehi: Kinship-based Tensions in Care for Older People

https://doi.org/10.22146/jh.92048

Jelly Jelly(1*), Benidiktus Delpada(2)

(1) Care Network in Later Life in Indonesia
(2) Local Linguist and Independent Researcher in Alor District
(*) Corresponding Author

Abstract


This article provides information on a comparison of elderly care systems in two regions in Indonesia with different ethnicities and cultures, namely the Minangkabau in West Sumatra and the Abui of Alor. This article shows how the saparuik kinship in the Minangkabau community which is matrilineal with different customary constellations and how the patrilineal moknehi kinship in the Abui community takes care of elderly women. This paper explains the influence of caregivers’ life journey on their burdens of life. The burden of life perceived by caregivers arises from various factors. Among the various influencing factors are emotions, economy, knowledge, kinship and the right to manage inheritance. Kinship is a form of reciprocal relationship between various elements in both Minangkabau and Abui societies. In the Minangkabau ethnic group, the smallest kinship system in society is called saparuik kinship (Minang language), while the smallest kinship system in Abui is called moknehi (Abui language) which means “brother”. Paruik can be interpreted as “stomach”. While the word moknehi, which has variants in Abui such as muknehi, mokneng and motneng, likely derives from words moku “child” and neng “male”, whose meaning is equivalent to “brother, sibling”. Literally, saparuik are people who come from the same stomach or mother, while moknehi refers to people who come from the same mother and or father. People who are in saparuik are people who come from the same grandmother, while moknehi are male brothers who come from the same grandfather, who then develop into several extended families. Both extended families in paruik or moknehi consist of several nuclear families. Likewise, saparuik and moknehi consist of several extended families. The extended family in saparuik is formed in one grandmother (not a literal grandmother, the grandmother in this case is the mother of the grandmother or the grandmother of the grandmother), in one “rumah gadang”, and sharing inheritance. Otherwise, moknehi are not only formed in one grandfather, but also male great-grandfather and great-great-grandfather (male great-grandfather and great-great-grandfather in this case are father of grandfather and grandfather of grandfather), in one clan, and sharing inheritance

Full Text:

PDF


References

Bungin, B. (2017). Metodologi Penelitian Kualitatif: Aktualisasi Metodologis ke Arah Ragam Varian Kontemporer. Jakarta: Raja Grafindo Persada.Fitriyana, A. (2021).

Kewarisan Harta Pusaka Tinggi Perspektif Hukum Islam (Studi di Jorong Koto Tuo Kecamatan Salimpaung Kabupaten Tanah Datar Provinsi Sumatra Barat). Skripsi Sarjana, Universitas Islam Negeri Fatmawati Sukarno Bengkulu. Diakses dari http://repository.iainbengkulu.ac.id/id/eprint/7485.

Hardani, H. (2017). Metode Penelitian Kualitatif dan Kuantitatif. Yogyakarta: CV Pustaka Ilmu.

Hidayat, H. N., Sudardi, B., Widodo, S. T., & Habsari, S. K. (2021). Harga Diri dan Status Sosial: Motif Merantau Orang Minangkabau dalam Film. Kandai, 17(2):280-296 https://doi.org/10.26499/jk.v17i2.2805

Holton, Gary. 2014. Kinship in the Alor‐Pantar Languages. To appear as Ch. 5 in Klamer (ed.) Alor-Pantar Languages: History and Typology. 1 Draft 2014-01-19. Leiden: Brill.

Malik, R. (2018). Ikatan Kekerabatan Etnis Minangkabau dalam Melestarikan Nilai Budaya Minangkabau di Perantauan sebagai Wujud Warga Negara Kesatuan Republik Indonesia. Jurnal Analisa Sosiologi, 5(2):17-27.
https://doi.org/10.20961/jas.v5i2.18102

Mataradja, J. R. L., & Wibowo, D. H. (2022). Dinamika Psikologis Perkawinan Adat Budaya Belis. Jurnal Ilmiah Bimbingan Konseling Undiksha, 13(2). https://doi.org/10.23887/jibk.v13i2.42570

Meiyenti, Sri & Afrida. (2018). The Inequality of Right and Obligation of Minangkabau Men in Matrilineal System. Jurnal Ilmu Sosial Mamangan, 7(1), 12-22.

Radja, M. D. (2018). Nilai Budaya Lagu Tolkon Si Nih Te sebagai Cerminan Keakraban Masyarakat Alor. Melanesia: Jurnal Ilmiah Kajian Bahasa Dan Sastra, 1(1). https://doi.org/10.30862/jm.v1i1.737

Simanjuntak, T., Handini, R., & Yuniawati, D. Y. (2012). Nekara, Moko, Dan Jati Diri Alor. Kalpataru: Majalah Arkeologi, 21(2).

Sukmawati, E. (2019). Filosofi Sistem Kekerabatan Matrilineal sebagai Perlindungan Sosial Keluarga pada Masyarakat Minangkabau. EMPATI: Jurnal Ilmu Kesejahteraan Sosial, 8(1):12-26. https://doi.org/10.15408/empati.v8i1.16403

Suwandi. (2008). Format & Teknik Penyusunan Skripsi. Yogyakarta: Graha Ilmu.

Yeni, F. (2016). Hubungan Emosi Positif dengan Kepuasan Hidup Pada Lanjut Usia (LANSIA) di Kota Padang Provinsi Sumatera Barat. NERS Jurnal Keperawatan, 9(1): 10-21. https://doi.org/10.25077/njk.9.1.7-12.2013



DOI: https://doi.org/10.22146/jh.92048

Article Metrics

Abstract views : 1232 | views : 457

Refbacks

  • There are currently no refbacks.




Copyright (c) 2024 Humaniora

Creative Commons License
This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.