Interestingly, the implementation of sharia law in West Sumatra was generally established by secular parties. The secular party *RONDUD, often proposes the implementation of sharia laws in the province. Solok Regent, Local Regulation No. 13/2003 on the Management of professional almsgiving and any kind of charitable contribution.
Pesisir Selatan Regent, Local Ordinance No. 31/2003 on the Administration of Alms and Any Kind of Charitable Contribution. Bukittinggi Regent, Local Regulation No. 29/2004 on the management of alms and any kind of charitable contribution. 2008 Padang Panjang Regent, Local Regulation No. 07/2008 on the Administration of Alms and Any Kind of Charitable Contribution.
Minangkabau People: Social and Political Changes
In the Minangkabau tradition, a leader has a slightly higher position WKRXJKQRWVLJQLÀFDQWO\HQRXJKWRFUHDWHDGLVWDQFHIURPWKHLUSHRSOH Both in the tradition of bodi chaniago and koto piliang, leaders cannot embrace the philosophy of Minang non kabau society above the leadership, namely,. At the national level, the War of Independence and in the beginning V LW ZDV D ¶JROGHQ· SHULRG IRU 0LQDQJNDEDX SHRSOH 7KH GHEDWH about democracy and some other ideologies, such as communism, were developed among Minangkabau intellectuals, both those living outside and within the country. Minangkabau. Although Islam is the sole religion of the Minangkabau people, pluralistic approaches were adopted by my Minangkabau parties that emerged in the area.
By living in the surau, boys get used to living in a communal environment, led by village elders. The tradition of merantau KDVEURXJKWVRFLDODQGFXOWXUDOFKDQJHVWR0LQDQJNDEDXSHRSOH·VYDOXHV Those who have returned from other areas in the region or even from abroad often bring with them new ideas for the betterment of their society. During the decision-making process, Minangkabau people always held discussions based on the principle of alue Jo patuik (rationality) by considering circumstances, conditions, time and circumstances.
1RWDOOFKDQJHZDVSRVLWLYH$UHVXOWRQWKHFRQVHTXHQFHRI the Merantau culture at the beginning of the 19th FHQWXU\KDGGLVDVWURXVFRQVHTXHQFHV7KHFWKHQWRH HGIURP0HFFDQGWKRVHZKR directly in Minangkabau could not be resolved through musyawarah not mufakat. 36 "Tuanku" was a title given to high-ranking Minangkabau ulama who were recognized authorities in Islamic sciences. Historically, Islam had already entered Minangkabau society in the early sixteenth century.40 However, its influence was marginal.
48 Marapalam is the small area at the foot of Mount Sago, Lintau, in the Tanah Datar region. It was therefore not surprising that Kaum Mudo reemerged in Minangkabau in the early twentieth century. 51 Manti must convey the decisions taken by Penghulu at the Nagari level meeting.
The spread of these new ideas led to the establishment of modernist Muslim organizations, such as, Muhammadiyah, Al-Irsyad and Persis.55 This movement managed to gain support from Minangkabau people in the urban areas, such as Padang, Padang Panjang, Payokumbuh, Solok and Bukittinggi.
Modern State and the Political Islam of Minangkabau People
Masjumi received 49% of the vote, while the Tarbiyah Islamiyah Party (Perti) got 28%, while the Indonesian Communist Party (PKI) got 7% and the Syarikat Islam Indonesia Party (PSII) got 3% of the vote. After the PRRI's defeat, the military had complete authority to appoint local leaders. The fall of the Sukarno regime fueled optimism that 0LQDQJNDEDXSHRSOHFRXOGRQFHDJDLQLQYROYHGLQORFDODQGQDWLRQDO·V politics.
Under the New Order regime, all the local political elements were precisely regulated in a centralized manner without regard to the heterogeneity of local political systems that existed long before the establishment of the modern Indonesian state. This can be seen from the results of the elections under the New Order regime where the majority of Minangkabau people for the *RONDU7KHQXPEHURI YRWHV*RONDUSDUW\JDLQHGGXULQJWKH1HZ Order regime in West Sumatera almost always averaged the national share of the vote for the party, which dominates the number of seats in the Local House of Representatives (Dewan Perwakilan Rakyat Daerah, DPRD) (See Table 3).63. Division of seats in the local parliament (DPRD) as a result of the election under the New Order in West Sumatera.
Political pragmatism was also the order of the day, especially with ORFDO OHDGHUV ZKR UXOHG DQG ZHUH LQÁXHQWLDO LQ :HVW 6XPDWHUD 7KLV SKHQRPHQRQLVUHÁHFWHGLQWKHZLGHVSUHDGDFWRI FXVWRPDU\WLWOHVEHLQJ JLYHQWRQDWLRQDOÀJXU HVZ KRZHUHQRWRI 0LQDQJNDEDXGHFHGHQW7KHVH local leaders have grown up under an authoritarian political culture that LQÁXHQFHV WKHLU SROLWLFDO EHKDYLRXU 7KHVH ORFDO HOLWHV ZHUH DOVR OLNHO\ . There were no more debates among the people as in previous eras. 6XFK SUDJPDWLF EHKDYLRXU ZDV DOVR UHÁHFWHG LQ WKH H[LVWHQFH IXQFWLRQDQGUROHRI WKH1RQ*RYHUQPHQWDO2UJDQLVDWLRQV1*2V 7KH FKDUDFWHU RI WKHVH RUJDQLVDWLRQV ZDV JUHDWO\ LQÁX Het autocratic model imposed by the New Order was generally subordinate to the state representative. Kerapatan Adat Alam Minangkabau (LKAAM, the Foundation of Minangkabau Customary Law), founded at the beginning of the new 2UGHUDOZD\VVXSSRUWHGWKH*RONDU Party.
Although the organization had idealistic objectives of preserving the local customs, traditions and culture of the Minangkabau people, in practice the LKAAM was mostly a political instrument of the ruling regime to control the kelompok adat (indigenous groups). A number of social groups also emerged among the 1HZ2UGHUUHJLPHVXFKDVZRPHQ·VLQWHOOHFWXDO·VFLYLOVHUYDQWV·\RXWK DQG MRXUQDOLVW·V RUJDQLVDWLRQV )RU LQVWDQFH WKH HVWDEOLVKPHQW RI WKH ZRPHQ·VRUJDQLVDWLRQ% QGR.DQGXDQJGLGQRWPHUHO\IRFXVRQFXOWXUDO issues, but also had a political purpose, namely strengthening the legitimacy of the regime in power.
Post Suharto West Sumatra
Instead of implementing the reform agenda, namely improving the bureaucracy and public services, members of the 1999-2004 West Sumatera DPRD were embroiled in a variety of corruption scandals. The Padang District Court found 43 members of West Sumatra's provincial legislative council guilty of corruption involving the 2002 provincial budget.66 Rampant cases of corruption in West Sumatra damaged the image of the regional parliament, a pattern seen across Indonesia. The cases involved not only members of the legislature at the provincial level, but also several members of parliament and kotamadya at the district levels, namely, Lima Puluh Kota, Padang, Padang Pariaman, Payakumbuh, Agam and Tanah Datar districts.
Ironically, even though a string of corruption cases involving a member of the West Sumatera DPRD from 1999-2004 had been uncovered, LWGLGQRWLQÁXHQFHWKHYRWLQJEHKDYLRXURI WKHORFDOSRSXODWLRQLQWKH. JHQHUDOHOHFWLRQ7KH*RONDU3DUW\remained victorious by winning 16 seats in the Legislative Assembly of West Sumatera province. Many observers concluded that the beginning of the reform HUDLQ,QGRQHVLDZDVWKHHUDRI WKHUHWXUQRI ¶ROG·SROLWLFLDQVHYHQWKRXJK VRPH RI WKHP FDPH ZUDSSHG LQ ¶QHW·DOZ LQWFQL7Economic. The province of West Sumatra was not an extraordinary WRWKLVWUHQG¶2OG·SROLWLFLDQVZKRKDGDFFXPXODWHGYDVWDPRXQWVRI during the New Order regime had a better chance of staying in power.
Moreover, the ideas of democracy, human rights and freedom of speech were only used to protect their interests.68 The result of the 2004 election illustrated that there were no fundamental changes in the political structure of West Sumatera province. Based on the experienced learned during the 1999 election, West Sumatera generally realized that the political system after the fall. At the end of the meeting, residents asked for some funds or goods to be disbursed by potential legislative members.
Depending on the rate at which money or material assets are disbursed to citizens, the community is more likely to agree to provide political support. in West Sumatra. Seen in this light, money politics was a completely rational aspect of the electoral system of its voters.
Political Islam in West Sumatra: Wayang vs Dalang
The 1955 election, the post reform situation in the province of West Sumatra seemed WRVXJJJHVWWKDW,VODPLFSDUWLHVKDGQRVLJQLÀFDQWSROLWLFDOEDVH+RZHYHU this does not mean that political Islam in West Sumatra is declining as the facts show otherwise. As well as imposing Sharia law at the provincial and regional level, the public sphere in West Sumatra is controlled by Islamists. According to a report by the Setara Institute, in West Sumatera province, the degree of politicization of religion is particularly high.
We must bear in mind that the relationship between the ulama and society has long been institutionalized by patron-client norms in West Sumatra. The role of the ulama in rural areas in West Sumatra has not changed despite the change of political system. 757KH LQWHUYLHZZDV FRQGXFWHGLQ 3RQGRN 3HVDQWUHQ 1XUXO Some Syatariyah members managed to become MPs of various political parties in West Sumatra. West Sumatra's urban areas remain the epicenter of a burgeoning public sphere in which informed members of the public debate critique highly contentious Islamic discourses on legitimate governance, social justice, gender relations, and public space. The situation in West Sumatra is very similar to that in other Islamic cities in the world. Such attempts to establish an Islamic society in West Sumatra take place through the legal process, specifically through the parliament. Most MPs in the West Sumatra province support these ideas regardless of their party's political background. Moreover, due to the endemic corruption, severe economic dislocation and moral decline in the urban areas of West Sumatra, Islamism has variously emerged as the most powerful anti-systemic social force opposing corruption, economic inequality and all social problems. By using a bottom-up strategy, Islamist groups in West Sumatra manage to control the public debate involving virtually all social classes, genders and status groups. Therefore, the public sphere and government in West Sumatra province will slowly but surely be controlled by Islamists. OD $EGXO ´WKH *HQHDORJ\ RI 0XVOLP 5DGLFDOLVP LQ ,QGRQHVLD $ study of the Roots and Characters of the Padri Movement”, Journal of Indonesian Islam. EGXOODK7DXÀN´6FKRROVDQG3ROLWLFV7KHKaum Muda Movement in West Sumatra Monograph Series No. 50, Cornell Modern Indonesia Project, Cornell University, 1971. GDW DQG ,VODP $Q H[DPLQFWDWLQDÁ $KPDG ,EUDKLP 6KDURQ 6LGGLTXHDQG Ancaman Terorisme Asia Tenggara, Singapura: Institut Pertahanan dan Kajian Strategis Universitas Teknologi Nanyang dan Dunia 6FLHQWLÀF3XEOLVKLQJ. DUWRQ*UHJ´WKH3URVSHFWVIRU,VODPµLQ*/OR\GDQG66PLWKHGV,QGRQHVLD7RGD\&KDOOOHQJHVRI +LVWRU\, Singapura: Institute of Southeast Asian Studies, 2001. Chaniago, Andrinof A, “Hambatan Demokratisasi di Indonesia” dalam Maruto MD dan Anwari MK (eds .), “Reformasi Politik dan Kekuatan Masyarakat: Hambatan dan Peluang Kemajuan Demokrasi”, Jakarta: LP3ES, 2002. Kratz, Ulrich E og Andriyetti Amir (ed.), Statement Letter of Sheikh Jalaluddin WUDQVE\)DTLK6DJKLU. QUDQUUD WLRQDODQG5HJLRQDO Undersøgelser , University of California, Blackwells, 2001.Conclusion
