▸ Baca selengkapnya: drama malin kundang bahasa inggris singkat
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Supervisor,
Drs. Chairul Husni, M.Ed.TESOL. NIP: 195703081984031004
Submitted to Faculty of Culture Study
University of Sumatera Utara
In partial fulfillment of the requirements for Diploma-III in English Study Program
Approved by
Head of Diploma III English Study Program,
Dr. Matius C.A. Sembiring, M.A. NIP. 19521126198112 1 001
Approved by the Diploma III English Study Program
Faculty of Culture Study, University of Sumatera Utara
Accepted by the Board of Examiner in partial of the requirements for the D-III Examination of the Diploma-DIII of English Study Program, Faculty of Culture Study, University of Sumatera Utara.
The Examination is held on June 2013
Faculty of Culture Study University of Sumatera Utara
Dean,
Dr. Syahron Lubis, M.A. NIP. 19511013197603 1 001
Board of Examiners Signature
1. Dr. Matius C.A. Sembiring, M.A. (Head of ESP) 2. Dra. Syahyar Hanum, DPFE (Supervisor)
AUTHOR'S DECLARATION
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Name : NURHAYATI
Title of Paper : The Values of Minangkabau’s Culture Found in The
Malin Kundang
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ABSTRACT
ABSTRAK
ACKNOWLEDGEMENTS
Bismillahirrahmaanirrahiim.
First of all, I would like to thank and praise to the Almighty God, Allah SWT
for blessing and giving me health, strength and ease to accomplish this paper as one
of the requirements to get Diploma III certificate from English Department Faculty of
Cultural Studies, University of Sumatera Utara. And I present shalawat to prophet
Muhammad SAW as my good example in my live and I hope blessing in the beyond.
Then, I would like to express a deep gratitude, love, and appreciation to:
My Parents, Effendi and Ernawati. Number one mother in the world. You
are the best. Thank you for your endless supports, advices and prayers for me.
I love you very much. I present this paper for you.
Dr.Matius C.A. Sembiring, MA. As the Head of English Diploma Study
Program, who gives me a lot of knowledge.
Drs. Chairul Husni, M.Ed.TESOL. as my supervisor and Drs. Marzaini
Manday, M.SPD. as my reader.
Dr. Syahron Lubis, M.A., as the Dean of Faculty of Cultural Studies,
University of Sumatera Utara.
All lecturers in English Diploma Study Program for giving me advices and
My Nero Gank, Ufii (always cerewet), Sadrakh (Babafo Crazy), Vana
(Imona), Tika (Atun), Anggi (Kakek). Thank you for support, cares and other things that help me to complete this paper. Thank for the nice friendship
during our study. I will remember everything that we have soent together. I
will miss you all.
My high school friends, SATIYA. Sari (bebhe), Tika (Kempot), Ayu
(Panel). Thank you for your love, care and support.
My team in UKM rching Band USU. Bang Aidil (Bedelina), Pak Samir,
Aul (Sahabat Pena), Ginda, Andri (Gembul), Panji (Ulit), Topan (Pak Sekjen), Syamsul (Mak Enjel), Roihan, Gilang. And all Penghuni Sekret. With them, sad will lost. They always make me laugh. Laugh and joke are
always in here. With them, I feel very happy and free. I love them so much.
My SOLIDAS 2010 friends. Good-luck for the next stage of life guys.
Azmi Bakti and Aris Munandar, who always gave me advices, spiritand big
support in completing this paper.
Finally, I do realize that this paper is still far from being perfect. Therefore, I
welcome any constructive critics and suggestions towards this paper.
TABLE OF CONTENTS
2. THE DESCRIPTION OF THE MINANGKABAU 2.1 The History of Minangkabau ... 5
2.2 The Culture of Minangkabau ... 8
2.3 The Language ... 13
2.4 The Religion ... 14
ABSTRACT
ABSTRAK
1. INTRODUCTION
1.1. Background of the Study
Indonesia is a country which consists of several different Islands and has
many provinces in it. In each province, there are many cultures and tribes that inhabit
the area, such as: Minangkabaunese, Javanese, Bataknese, Acehnese, Melayunese,
Banjarnese, Betawinese, etc. Koentjaraningrat says, “Kebudayaan merupakan seluruh
sistem gagasan, tindakan dan hasil karya dalam rangka kehidupan masyarakat yang
dimiliki manusia dengan belajar”. It means, culture is an abstraction, while the
proficiency level is a manifestation of cultural object that are result of human creation
as a creature. These objects are patterns of behavior, language, art, belief, marriage
and the norms that apply as limitations of the culture.
Indonesia has a cultural diversity is not unusual. The multicultural society
included the result of you own work. Adapted to the costumes, the people gave birth
to the things that describe their cultures. Indonesia cultural differences in each region
make this country more diverse. Cultural is a very broad concept and complex that
can be interpreted in various ways. In addition to universal culture, also known as
local culture that hold local wisdom. One is the folklore that a local cultural heritage
that are transmitted from generation to generation. Folklore in Indonesia there are
thousands of stories. Each region in Indonesia has a folklore course a reflection of
local culture with a distinctive character. Cerita rakyat adalah sastra tradisional
masih kuat berpegang pada nilai-nilai kebudayaan yang bersifat tradisional
(Dharmojo, 1998:21) the traditonal literature is sometimes refer to as folklore and
considered as belonging together. It grows from a strong collective consciousness in
the old society.
It should be recognized that folklore is the depiction of a culture of a
community in an area. Among the many stories of the people in Indonesia. Malin
Kundang folklore is one that is quite well known. Malin Kundang is Kaba or
Minangkabau traditional literature of the land. The term Kaba comes from the Arabic
word Khabar. In terms of story, it is difference lies in the shape. Tale of the alloy
formed sentence and paragraph. While Kaba form rhyme, poem or sing. Story of
Malin Kundang has become its own wealth for the people of Padang. Story of Malin
Kundang starts from a sad story and poverty held by the characters in it. They have a
timeless story that will continue for generations lowered by several by several
generations. Lessons are stored in a story Malin Kundang be one factor that makes
this story continues to survive today.
1.2. Problems of the Study
Based on the background, the problems are formulated as ;
How is history of Malin Kundang in Minangkabau
What values are found in Malin Kundang to Minangkabau society
1.3. Purpose of the Study
The purpose of the study is to describe the history, value and uniqueness of
Malin Kundang for Minangkabau society. Besides that, this paper is written as one of
the requirements to graduate from Faculty of Culture in English Department.
1.4. Scope of the Study
The scope of study has the important purpose in writing a paper. It is used to
limit the problem of topic which is more focused on the history, values, and
uniqueness of Malin Kundang in Air Manis Beach, Minangkabau.
1.5. Reason for Choosing the Topic
The writer chooses the topic because she is a Minangkabaunese who grows in
Minangkabaunese family. In addition, she is very interested in writing this paper to
introduce and inform about the values of Minangkabau culture’s found in Malin
Kundang tale. Air Manis Beach is a magical and historical place.
1.6. Method of the Study
This paper is written based on a library research. The writer collects the data
by reading books which rare relevant to the topic of Malin Kundang and
Minangkabau culture. In addition, she also uses browsing internet to find information
about Minangkabau’s culture. In the process of writing, she also asks and interviews
2. THE DESCRIPTION OF THE MINANGKABAU
2.1 The History of Minangkabau
The Minangkabau ethnic group, also known as Minang (Urang Minang in Minangkabau language), is indigenous to the Minangkabau Highlands of West
Sumatra, in Indonesia. Their culture is matrilineal, with property and land passing
down from mother to daughter, while religious and political affairs are the
responsibility of men (although some women also play important roles in these
areas). Today 4 million Minangs live in West Sumatra, while about 3 million more
are scattered throughout many Indonesian and Malay peninsular cities and towns. The
Minangkabau are strongly Islamic, but also follow their ethnic traditions, or adat. The
Minangkabau adat was derived from animist beliefs before the arrival of Islam, and
remnants of animist beliefs still exist even among some practicing Muslims. The
present relationship between Islam and adat is described in the saying "tradition
(adat) founded upon Islamic law, Islamic law founded upon the Qur'an" (adat
basandi syara', syara' basandi Kitabullah).
For hundreds of year the roofs of the houses in West Sumatera have been built
in the form of buffalo horns, and the people in that part of country call their land
Minangkabau, which means “the buffalo wins” or “the buffalo’s victory”. If you ask
the people the reason for their houses being built in this way and their country being
Java sent a messenger to the people in West Sumatera. He wanted to let them know
that he was now ruler of all the green islands of Indonesia, and that he would soon
take over their land; that it would be better for them to surrender, for if they opposed
the King, they would all be killed. Of course the people became greatly alarmed when
they heard the message of the powerful King of Java, and their leaders quickly met to
decide how they should meet this threat. We must do all we can to avoid war, one
said. If there is a battle, think of the death and destruction. We are sure to lose, and
then we will be the slaves of this foreign king. We must think of a way not fight. We
must outwit those who wish to conquer us.
There were many proposals, and finally one was set forth that was accepted
by all the people as being the best possible way to defeat the enemy. The messenger
from Java was told to submit this proposal to his King. Rather than face war, with the
destruction it would bring to both sides, the people of West Sumatera proposed that
each side, instead of fighting themselves, should bring a buffalo to the field of battle.
The buffalo would then fight each other, and the outcome of their battle would
determine the future course of affairs. If the buffalo of the Javanese King won, then
the people of West Sumatera would surrender and become his subjects. If the buffalo
of the people of West Sumatera won, than the Javanese king would make no further
attempt to conquer them and they could continue to live as free men. And so it was
agreed.
The king of Java sent his men to search all over his island kingdom for the
camp in West Sumatera, where they took care of him until the day of battle should
arrive. All the people of West Sumatera had heard about the buffalo of the King of
Java and they come to seen in all their lives. It was so strong and so large and so fine
that the sight of it made them more dismayed and more discouraged than ever. Again
they come up with ideas and plans, then rejected them all as useless. Finally, when
they were nearly desperate, one of the rejoice. One of the men had a new buffalo calf,
which he took from its mother. Another villager fastened sharp pieces of iron on the
tips of the calf’s horns. They waited three days, and then went to the messenger of the
King of Java, telling him that they had found a buffalo and were ready for battle. The
next morning the King’s men brought their fine strong buffalo to the battle field, and
at the same time the villagers led their little calf to meet the enemy. The air was filled
with the loud rough laughter of the King’s soldiers when they saw the calf of the
West Sumatera standing so helplessly on the wide open field.
For a moment nothing happened. It was as though the great buffalo of the
King and the small helpless calf on the villagers were looking each other over before
each decided what to do. Then the calf began to run. He had been kept from his
mother for three whole days, and he was very hungry. To him, the big buffalo
standing across from his looked just like his mother, and he ran straight to the large
animal. Pressing his nose against the underside of him, searching for milk. As he
nuzzled, the sharp-pointed pieces of iron on his horn pierced the belly of the buffalo,
and with a roar of paint the great beast began to run across the field. The little calf ran
with ever greater difficulty, blood flows from his wounds, the little calf determinedly
catching up with him. Then the King’s buffalo fell, and as the little calf drew near
him, a great shout went up from the people of West Sumatera gathered to watch the
battle. “Minangkabau! Minangkabau! Minangkabau!” (The buffalo wins! The buffalo
is victorious!).
The King and his soldiers said no a word. Then quietly, they left the battle
field, and were never seen again. The villagers put a wreath of flowers around the
neck of the little buffalo calf and led him to his mother. The people of West Sumatera
were still free. And that is why the houses and the headdress of the people are made
to look the buffalo horns, and why their land is called “Minangkabau” or “The
Buffalo’s Victory”.
2.2 The Culture of Minangkabau
The Minangkabau who predominate along the coasts of Sumatera Utara and
Sumatera Barat, interior Ria, and northern Bengkulu province in the early 1990s
numbered more than 3,5bmillion. Like the Batak, they have large corporate descent
groups, but unlike the Batak, the Minangkabau traditionally reckon
descentmatrilinelly. In this system, a child is regarded as descended from his mother,
not his father. A young boy, for finance, has his primary responsibility to his
mothers’ and sister’s clans. In practice, in most villages a young man will visit his
wife in the evenings but spend the days with his sister and her children. It is usual for
anthropologist Joel S. Kahn, there is a general pattern of residence among the
Minangkabau in which sisters and unmarried lineage members try to live close to one
another, or even in the same house.
Landholding is one of the crucial functions of the suku (female lineage unit).
Because Minangkabau men, like Acehnese men, often migrate to seek experience,
wealth, and commercial success, the women's kin group is responsible for
maintaining the continuity of the family and the distribution and cultivation of the
land. These family groups, however, are typically led by a penghulu (headman),
elected by groups of lineage leaders. With the agrarian base of the Minangkabau
economy in decline, the suku as a landholding uni has also been declining somewhat
in importance, especially in urban areas.Indeed, the position of penghulu is not
always filled after the death of the incumbent, particularly if lineage members are not
willing to bear the expense of the ceremony required to install a new penghulu.
The Minangs are the world's largest matrilineal society; properties such as
land and houses are inherited through female lineage. Some scholars argue that this
might have caused the diaspora (Minangkabau, "merantau") of Minangkabau males
throughout the Maritime Southeast Asia to become scholars or to seek fortune as
merchants. However, the native Minangkabaus agreed that this matrilineal culture is
indeed the result of (not the reason for) diaspora. With their men travelling out of the
country for unspecified time (with possibility of some of them not returning home), it
is only logical to hand the land and property to those who do not have to leave it: The
welfare and hence ensuring their offsprings welfare. Besides, native MinangKabaus
argue that "Men can live anywhere and hence they do not need a house like women
do". The concept of matrilineal can be seen from the naming of important museums
such as "The house where Buya HAMKA was born" by Maninjau Lake. It has never
been and never will be Buya HAMKA's house because it was his mother's house and
passed down only to his sisters. Another museum in Bukit Tinggi was called by the
locals: "Muhammad Hatta's Mom's house" where you will see that Muhammad Hatta
(the Indonesia's Independence Proclamator) only had a room outside of the house,
albeit attached to it.
As early as the age of 7, boys traditionally leave their homes and live in a
surau (a prayer house and community centre) to learn religious and cultural (adat)
teachings. When they are teenagers, they are encouraged to leave their hometown to
learn from schools or from experiences out of their hometown so that when they are
adults they can return home wise and 'useful' for the society and can contribute their
thinking and experience to run the family or nagari (hometown) when they sit as the
member of 'council of uncles'. This tradition has created Minang communities in
many Indonesian cities and towns, which nevertheless are still tied closely to their
homeland; a state in Malaysia named Negeri Sembilan is heavily influenced by
Minang culture because Negeri Sembilan was originally Minangkabau's territory.
Increasingly, married couples go off on merantau; in such situations, the
the Minangkabau region, women lose some of their social and economic rights in
property. One apparent consequence is an increased likelihood of divorce.
1. Ceremonies and Festivals
Minangkabau ceremonies and festivals include:
Turun mandi – babby blessing ceremony
Sunat Rasul – circumcision ceremony
Baralek wedding ceremony
Batagak pangulu – clan leader
Inauguration ceremony. Other clan leaders, all relatives in the same clan and
all villagers in the region are invited. The ceremony lasts for seven days or
more.
Turun ka sawah - community work ceremony
Manyabik – harvesting ceremony
Hari Rayo – Islamic festivals
Manta pabukoaan – sending food to mother-in-law for Ramadhan
Tabuik – Muslim celebration in the coastal village in Pariaman
Tanah Ta Sirah – Inaugurate a new clan leader (Datuk) when the old one
died in the view hours (no need proceed batagak pangulu, but the clan must
invite all clan leaders in region).
Mambangkik Batang Tarandam – Inaugurate a new leader (Datuk) when the
old one died in the pass 10 or 50 years and even more, must to do Batagak
2. Performing Arts
Traditional Minangkabau music includes saluang jo dendang which consist of
singing to the accompaniment of a saluang bamboo flute, and talempong gong chime
music. Dance includes the tari piring (plate dance), tari oayung (umbrella dance)
and tari indang (also known as ending or badindin). Demonstration of the Silat
martial art is performed. Pidato adat are ceremonial orations performed at formal
occasions.
Randai is a folk theater tradition which incorporates music, singing, dance, drama and
the silat martial art. Randai is usually performed for traditional ceremonies and
festival, and complex stories may span a number of nights. It is performed as a theatre
in the round to achieve an equality and unity between audience member and the
performers. Randai performance is a synthesis of alternating martial arts dance, song,
and acted scenes. Stories and delivered by the acting and singing and are mostly
based upon Minangkabau legends and folktales. Randai originated early in local
martial arts, storytelling and others performance traditions. Men originally played
Male and female characters in the story but, since 1960s, woman have participated.
3. Cuisine
Rendang is a dish which is considered to be characteristic of Minangkabau
culture. It is cooked 4-5 times a year. Other characteristic dishes include Asam Padeh,
Soto Padang, Sate Padang, Dendeng Balado. Food has central role in the
Minangkabu ceremonies which honor religious and life-cycle rites. Minangkabu food
Padang restaurants, named after the capital of West Sumatera, are known for placing
a variety of Minangkabau dishes on a customer’s table with rice and billing only for
what is taken. Nasi Kapau is another restaurant is another restaurant variant which
specializes in dishes using offal and tamarind to add sourness to the spicy flavor.
4. Architecture
Rumah gadang (big house) or rumah bagonjong are the traditional homes of
the Minangkabau. The architecture, construction, internal and external decoration and
the functions of the house reflect the culture and values of the Minangkabau. A
rumah gadang serves as a residence, half family meetings and for ceremonial
activities. The rumah gadang is owned by the woman family who live there
ownership is passed from mother to daughter. The houses have dramatic curved roof
structure with multi tiered, upswept, gables. According to Minangkabau tradition, the
roof shapes was meant to mimic the horn of buffalo. Shuttered windows are built into
walls incised with profuse painted floral carvings. The term rumah gadang usually
refers to the larger communal homes. However, smaller single residences share many
of its architectural elements.
5. Oral traditional and literature
Minangkabau culture has a long history of oral traditions. One is the pidato
adat (ceremonial orations) which are performed by panghulu (clan chiefs) at formal
occasions such as weddings, funerals, adoption ceremonies, and panghulu
inaugurations. These ceremonial orations consist of many forms including pantun,
(tamsia), two-line aphorisms (gurindam), and similes (ibarat). Minangkabu
traditional folktales (kaba) consist of narratives the present the social and personal
consequences of either ignoring or observing the ethical teachings and the norms
embedded in the adat. The story teller (tukang kaba) recites the story in poetic or
lyrical prose while accompanying himself on a rebab.
A theme in Minangkabau folktales is the central role mothers and motherhood
has is Minangkabau society, with the folktales rancak di Labueh and Malin Kundang
being two examples. Rancak diLabueh is about a mother who acts as teacher and
adviser to her two growing children. Initially her son is vain and headstrong and only
after her perseverance does he become a good son who listens to his mother. Malin Kundang is about dangers of treating your mother badly. A sailor from a poor family voyages to seek his fortune, becoming rich and marrying. After refusing to recognize
his elderly mother on his return home, being ashamed of his humble origins, he is
cursed and dies when a storm ensues and turns him along with his ship to stone. The
said stone is in Air Manis beach and is known by locals as Batu Malin Kundang. Other popular folktales role of the woman in Minangkabau society. In the Cindua
Mato epic the woman is a source of wisdom, while in the Sabai na Aluih she is more
a doer than a thinker. Cindua Mato (Staring Eye) is abot a traditions of Minangkabau
royalty. The story involves a mythical Minangkabau queen, Bundo Kanduang, who
embodies the behaviors prescribed by adat. Cindua Mato, a servant of the queen, uses
magic to defeat hostile outside forces and save the kingdom. Sabai nan Aluih (The
powerful and evil ruler from a neighboring village. After her father’s death, her
cowardly elder brother refuses to confront the murderer and so Sabai decides to take
matters into her own hands. See seeks out the murderer and shoots him in revenge.
2.3. The Language
The Minangkabau language (Baso Minangkabau) is an Austronesian language
belonging to the Malay Linguistic sub group, which in turn belongs to the
Malayo-Polynesian branch. The Minangkabau language is closely related to the Negeri
Sembilan Malay language used by the people of Negeri Sembilan, many of which are
descendants of Minangkabau immigrants. The language has a number of dialects and
sub-dialects, but native Minangkabau speakers generally have no difficulty
understanding the variety of dialects. The differences also exist. Minangkabau
dialects are regional, consisting of subtle differences which can be detected by native
speakers. The Padang dialect has become the lingua franca for people of different
language regions.
The Minangkabau society has a diglossia situation, whereby they use their
native language for everyday conversations, while the Indonesia language is used for
most formal occasions, in education and in writing, even to relatives and friends. The
Minangkabau language was originally written using the Jawi script, an adapted
Arabic alphabet. Romanization of the language dates from the 19th century, and a
2.4 The Religion
Since about the sixteenth century, the Minangkabau have followed Islam of
the Sunni sect; however, the practice of Islam have only been strictly adhered to since
about the eighteenth century. Previous to Islam, the Minangkabu followed their adapt,
or customary beliefs. The adapt is based on the maternal influence that the
Minangkabau emphasize. This is the main difference of the Minangkabau compared
to other religions: they have an emphasis on woman that most Islamic cultures do not
have, and they have combined their maternal influences with their Islamic beliefs.
Their customary religion was a form of animism, in which each person has two souls,
one real soul and one semangat. The semangat is used to explain illness, because
when a person is ill, it means an evil spirit has overtaken their semangat. The adapt is
sometimes referred to as the relationship between humans and nature. As early as the
seventh century, Muslim traders brought Islam to the Minangkabau. During the times
of the Crusades, local rulers wanted to attract Muslim until about the eighteenth
century, when they were strongly influenced by the Wahhabi movement in Mecca,
the holy city of Islam. This movement sought to remove societal such as opium. From
this point on, the Minangkabau have been very strict in their Muslim beliefs, however
3. THE EXISTENCE OF MALIN KUNDANG
3.1 The Story of the Legend
Malin Kundang is a tale originated from the province of West Sumatra,
Indonesia. Malin Kundang legend tells about a child who is rebellious to his mother
and is therefore condemned to stone. A form of rock on the sweet water beach,
Padang, said to be the remains of the ship Malin Kundang.
At one time, there is a family of fishermen in the coastal region of West
Sumatra. Because the financial condition of the family concern, the father decided to
make a living in the country by wading across a vast ocean. Malin's father never
returned to his hometown so that her mother had to replace the position of Malin’s
father to make a living. Malin was a bright child but a bit naughty. He often chase
chickens and hit them with a broom. One day, when Malin was chasing chickens, he
tripped over a stone and a stone hit his right arm injury. Injury had become a trace in
hand and could not lost. Feeling sorry for his mother who worked hard for a living to
raise themselves. Malin decided to wander in order to become wealthy after
returning to his hometown someday. Initially his mother did not agree, considering
her husband also never returned after going to wander. However, Malin insisted that
eventually he would be willing to go wander with a merchant ship. During his stay on
the ship, Malin Kundang learn a lot about seamanship to the crew that had been
Along the way, suddenly Malin Kundang ships were attacked by pirates. All
merchandise traders who were on the ship seized by pirates. Most of the crew and
people on the ship were killed by the pirates. Luckily, Malin Kundang hide behind a
small space enclosed by the timber that he was not killed by the pirates. Malin
Kundang floated amid sea, until the host ship stranded on a beach. With the
remaining power, Malin Kundang walked to the nearest village from the beach. Malin
village where villagers stranded was very fertile. With tenacity and perseverance in
work, over time Malin had become a very rich. He had many fruit merchant ships
with the children of more than 100 people. After becoming rich, Malin Kundang
married a girl. The news of Malin Kundang was by his mother. He mother felt
grateful and very happy his son had been successful. Since then, his mother went to
the harbour, waiting for her who might return to his hometown.
After a long marriage, Malin and his wife made a voyage accompanied by and
many bodyguards. Malin’s mother saw two people standing on the deck of the ship.
She believed that were Malin Kundang and his wife. Mother’s Malin headed toward
the ship. Once close enough, she saw the scar right hand person, to make sure,
sheapproached Malin Kundang. She said "Malin Kundang, my son, why do you go so
long without sending any news?". To see old woman dressed in tattered and dirty
hug, Malin Kundang became angry even though he know that the old lady was his
mother. He was embarrassed when his wife know about that. Getting such treatment,
Malin Kundang’s mother was very angry. She did not expect him to be and rebellious
curse he becomes a stone. Not long after Malin Kundang went on sailing again, the
storm destroyed the ship master of Kundang. After that Malin Kundang body slowly
became rigid and in time they finally shaped into a rock. Until now Batu Malin
Kundang can still be seen at a beach called Air Manis beach, in the southern part of
Padang, West Sumatera.
3.2 The Values of Malin Kundang
The values is also called the price, the interpretation or award attached to an object. The value is an abstract and not concrete. Value is only be considered,
understood, and internalized. Malin Kundang conveyed many core values of
Indonesia culture. The most important value the story was loyalty to one’s parents. In
the story, Malin kundang abandoned his family. There are two kinds of value in
Malin Kundang. These two values are: Moral value and Religion value. Moral value,
in this story, the action Malin Kundang immoral and inhuman, such as his actions
reflected a seditious his mother. If Malin Kundang is an moral and humane that he
certainly would not offend his mother. Religious value, in this story, there are
religious value are violated by Malin Kundang. Religion commands to all the
children to respect both parents, and also glorify mother.
In today's life, these values are still valid as moral values that teach us to
behave tenderly toward parents and religious values that tell us to always pray
parents, begging forgiveness for his sins. As a Muslim in the modern we know that in
time there are children who violate those value. Like disappointing his parents
expectations, behave rude to his mother and father, made anxious parents, parents
4. CONCLUSIONS AND SUGGESTIONS
4.1 Conclusions
After having discussions about the existence of Malin Kundang,
it can be concluded :
Malin Kundang is a seditious son who has been condemned by his mother to
stone.
Malin Kundang is a legend created by Minangkabau community in Air Manis
beach.
Malin Kundang has two values: Moral value and Religion value
4.2 Suggestions
Don’t disobedient to parents, especially to our mother. Disobedient to parents,
especially the mother is reprehensible behavior and is prohibited by religion.
Recall that Heaven is under the mother's feet. Therefore, good behavior and
gentle mother was against us.
Don’t apply and say rude towards our mothers who gave birth to us.
Let us emulate the attitude and character Kundang that rebuked his mother,
and said the words that offend his mother. Remember that a mother had
conceived us for about nine months in the womb. A mother has struggled to
risk their lives for giving birth to this earth.
REFERENCES
Dharmojo, dkk. 1998. Sastra Lisan Ekagi. Jakarta : Pusat Pembinaan dan
Pengembangan Bahasa
Koentjaraningrat. 2002. Kebudayaan Mentalitas dan Pembangunan. Jakarta :
Gramedia
Ranjabar, Jacobus. 2006. Sistem Sosial Budaya Indonesia (Suatu pengantar).
Bandung : Ghalia Indonesia
Mal
M
lin Kundang
Malin Kunda
APPEND
g stone in A
ang stone w
DICES
Air Manis be
while lying-f
each Padang
