Abstract
The literature of the Minangkabau tribe of the Malay World is rich with proverbs based on their view of ‘nature and nurture’. By and large, they construe the world (alam) as an open book and a ‘guru’ into the mysteries of life. In this paper, the author will examine some of those proverbs based on the book Kato Pusako Papatah Patitih Ajaran dan Filsafat Minangkabau. Towards the end, an outline of their belief regarding the destiny of man, levels of reality and the gradation of what is occult and manifest is analysed within the unfolding drama between skies and earth.
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Notes
- 1.
Notable ones include Abdul Malik Karim Amrullah (HAMKA) and Zainudddin Labay. The former, for example, was an autodidact and very prolific author, who has written more than 100 books on a wide array of subjects. His writings include Tenggelamnya Kapal van der Wijck (1966) and Antara Fakta dan Khayal Tuanku Rao (1974). See also A.L. Samian, 2011. Hamka’s Perspective on Human Security, in International Conference on the Making of New Asia (Taiwan: Fuo Guang University, 2011).
- 2.
There are several versions with regard to the details of the number of cousins and siblings but all agreed about the principle role of Dato’ Ketumanggunggan and Dato’ Pepatih Nan Sebatang. See M.Rashid Manggis, Minangkabau, Sejarah Ringkas dan Adatnya, (Padang: Sri Dharma, 1971).
- 3.
Minangkabau literature includes Pantun, Seloka, Gurindam, Kaba, Pepatah, Petitih, Mamang, Pituah, Pemeo dan Kias. Pantun, Seloka, Gurindam are very well known as part and parcel of Malay culture. The Kaba. Pepatah, Petitih etc are very much Minangkabaus’. See, for example, Navis, 1970. Sastera Tradisional Minangkabau, in Himpunan Prasaran dan Kertas kerja Semianr Sejarah dan Kebudayaan Minangkabau, Padang, Sumatera.
- 4.
The parallel between the “Words” of God (Scripture) and the “Works” of God (Nature) were espoused by many in the East and the West. Apart from Paracelsus, Copernicus appealed to theological argument in justifying the heliocentric theory and William Harvey likewise referred to the hermeneutic position in justifying the centrality of the heart . We should gravitate to God as implied in the Scripture (Words) because God is the center of the universe; ditto the Sun and the heart as the ‘works’ of God. See for instance A.G. Debus. Man and Nature in the Renaissance, Cambridge History of Science Series. (Cambridge: Cambridge University Press, 1978)
- 5.
Malay is a language spoken by 320 million people (270 million from Indonesia, and the rest mainly from Malaysia, Singapore, Brunei and Southern Thailand), considered as the fifth language of the world. For a more detailed esoteric exposition of the word Alam, see William C. Chittick “Reason, Intellect and Consciousness” in A-T Tymieniecka (ed.) Reason, Spirit and the Sacral in the New Enlightenment (New York: Springer, 2011)
- 6.
‘Adat nan sabana adat’ also refers to the fundamental laws of the society. See Rihis K. Toha, (ed.) Sejarah Kesusasteraan Melayu Klasik, (Jakarta: Yayasan Pustaka Obor, 2011).
- 7.
That it is man’s destiny to create is also a belief shared by the Brethren of Purity in the Middle Ages. See Detlev Quintern “On the Harmony of Spirituality” in A-T. Tymieniecka, ed. op. cit.
- 8.
I have argued at another occasion that it is his product of creativity, based upon arithmetic and geometry, that differentiates one man from another. For that matter, I have defined mathematics as ‘a language of creativity based upon arithmetic and geometry’. See A.L. Samian, Realiti Ruang, Masa dan Pematematikan, Sari-International Journal of the Malay World and Civilisation (28) (1) (2010) pp. 277–287.
- 9.
The scholar of the Malay World, Nuruddin Ar-Raniri has argued that the world is, metaphorically, a shadow of the existence of the divine, i.e., from and not a part of Existence Itself. See Riris K. Toha- Sarumpaet (ed.) op. cit.
- 10.
The belief in ultimately ‘4’ classifications (or its multiples i.e., 8, 12, 16 etc.) in branches of cosmologies could be found in major traditional belief, for example, the 4 elements of nature, the Aristotelian 4 causes (material, formal, efficient, final cause), the spiritual world as the fourth dimension, the Scriptural importance of 40 days, the 12 disciples of Christ, implying that ‘4’ is sufficient and sustainable.
References
Batuah, A. Dt., and A. Dt. Madjoindo. 1957. Tambo Minangkabau. Jakarta: Balai Pustaka
Indo, A.B.D. Madjo (ed.). 1999. Kato Pusako: Papatah, Patitih, Mamang, Pantun, Ajaran dan Filsafat Minangkabau. Jakarta: Rora Karya.
Manggis, Rasjid. 1971. Minangkabau, Sedjarah Ringkas dan Adatnya. Padang: Sri Dharma.
Mansoer, Mohammad Dahlan, et al. 1970. Sedjarah Minangkabau. Jakarta: Bhratara.
Nasroen, M. 1971. Dasar Falsafah Adat Minangkabau. Jakarta: Bulan Bintang.
Navis, A.A. 1984. Alam Terkembang Jadi Guru: Adat dan kebudayaan Minang Kabau. Jakarta: Grafiti Pers.
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Samian, A.L. (2015). Forces of the Cosmos in Alam Minangkabau: A Phenomenological Perspective. In: Tymieniecka, AT. (eds) From Sky and Earth to Metaphysics. Analecta Husserliana, vol 115. Springer, Dordrecht. https://doi.org/10.1007/978-94-017-9063-5_19
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