Nelmawarni Nelmawarni’s research while affiliated with Universitas Islam Negeri Alauddin and other places

Penelitian ini bertujuan untuk mengelaborasi dan menganalisis bentuk remitansi sebagai kesalehan sosial orang Minang dan kontribusi perantau terhadap pembangunan Ranah Minang. Penelitian ini menggunakan pendekatan kualitatif, data dikumpulkan melalui observasi, wawancara, dan dokumentasi. Sumber data adalah pengurus, anggota organisasi Minang Rantau yang aktif, masyarakat yang ada dirantau dan yang ada di Ranah Minang, pengurus masjid dan pemerintahan nagari. Temuan penelitian menunjukkan bahwa terdapat beberapa remitansi sebagai bentuk kesalehan sosial orang Minang rantau dalam membangun Ranah Minang. Pertama, bantuan material, seperti pembagian zakat tijarah, mengirimkan hewan korban, pengumpulan infaq dan sadaqah, serta sumbangan untuk pembangunan fisik. Kedua, perasaan emphati/simphati yang terwujud dalam bentuk paket-paket sembako yang dikirimkan dari rantau, terutama menjelang hari raya. Paket ini disalurkan oleh perantau Minang melalui organisasi Bundo Kanduang. Ketiga, penggunaan power (kekuasaan), remitansi sebagi kesalehan sosial orang Minang rantau juga termanifestasi dalam bentuk pengarahan pembangunan infra struktur untuk ditempatkan di Ranah Minang, seperti didirikannya Sentra Tenun Lintau Buo, Kabupaten Tanah Datar sebagai sebuah sentra tenun terindah dan terbesar di Indonesia. Keempat, sumbangan dalam bentuk totalitas, berupa, sumbangan tenaga, fikiran dan materi seperti pembangunan masjid dan mushalla. Remitansi sebagai kesalehan sosial masyarakat Minang rantau berpengaruh terhadap perkembangan di Ranah Minang, baik pembangunan fisik maupun pembangun non fisik.

The study aimed to reveal the effect of nationalism, historical knowledge, religious moderation, Islamism, and radical thinking on radical behavior of the young generation in public high schools in Padang, West Sumatra, Indonesia. The samples were grade XII students from four schools out of 16 schools. All indicators met the requirements of the validity and reliability test with Cronbach’s alpha and confirmatory factor analysis (CFA). Convergent validity test (variance extracted (VE) ≥ 0.50) obtained three constructs that meet the requirements to proceed to the analysis structure mode. The finding showed that nationalism construct did not affect the radical behavior construct with Sig. 0.203 > 0.05, while religious moderation construct did not affect radical behavior construct with Sig. 0.629 > 0.05. Meanwhile, the results of the multiple regression analysis showed that the constructs of nationalism and religious moderation simultaneously did not affect the construct of radical behavior. The finding illustrated that public high school students in Padang had a good understanding of nationalism and a moderate attitude in religious life so that there was no potential for the radicalism behavior among the young generation, especially for public high school students in Padang, West Sumatra. The practical implication of this research is that the school leaderships will formulate controlled regulations regarding the implementation of religious and clerical activities carried out by the Intraschool Student Organization (ISSO). In short, they will not be infiltrated by radical ideas from external parties.

This study aims to describe types of meanings and identify the semantic relations of place names, as well as explains the migration in Minangkabau on the West Coast of Sumatra. A qualitative research was used where sources of data were taken from interview, Focus Group Discussion (FGD), and documents. The interview and FGD were conducted to society figures, community leaders and government officials. The documents include the names of 22 sub-districts in 11 districts from four provinces, written sources, and other relics related to the names. The findings show that the place names provide knowledge about the relations of the meaning and socio-cultural values. The relation among the meanings of the place names includes synonymy and antonym that reflects the migration of Minangkabau in West Coast of Sumatra. The results also indicated that toponymy studies are very important because the naming of places has not received attention among the communities and has not been a study of interest.

Several pieces of research on the toponym of place names in Indonesia have been carried out but focus on place names on the island of Java. The limited documentation of place names makes the study of toponymy in Sumatra a must. This article aims to map the thematization of place naming on the West Coast of Sumatra Island. The research was conducted in a qualitative descriptive manner with a corpus linguistic approach. Data was collected by means of documentation, interviews, and focus group discussions. Data were analyzed by following work procedures by Miles and Huberman (2013), involving data condensation, data display, verification drawing, and Sudaryat's toponymy categorization (2009). The results showed that the toponym of place names on the West Coast of Sumatra Island reflects the relationship between humans and their natural environment. This relationship is manifested through the thematization of place names, namely: embodiment, social, and culture. The embodiment aspect includes the sub-themes of water background, topographical background, and natural environment background. The social aspects include the sub-themes of residential background, economic activity background, and building background. The cultural aspects include sub-themes of myths, folklore, and legends passed down through oral traditions.

Since centuries ago, the Bugis tribe is known as trader, sailor, and immigrants. The excellence of the Bugis trader in mastering the trading network at the Malay Indonesia-Island has been recorded in colonial documents. It causes sailing, trading, and migrating have been identical to the Bugis tribe. However, in the recent decades, there has been stereotypes against Bugis people in Melayu as a pirates. The stereotype had alluded the sensitivity of the Bugis tribe also tarnish the dignity and the identity of the Bugis that causes social turmoil in the form of sense and protests from the Bugis community unity in Malay to the relevant parties. This writing aims to examine and analyze the cause of stereotypical emergence of the Bugis tribe as pirates from point of view of historical. Historical approach was used in this writing, by gathering and analyzing historical sources related to the stereotypes against Bugis in the past. Based on the existing sources of history, it found that the stereotype against the Bugis tribe as traders, sailors, and immigrants had heroism, honesty, discretion, and bravery in their identity. That is the symbol giving to the Bugis tribe's personality at Malacca Strain, it is not proven as pirates.

Abstract Bakabuang, more commonly known as cino buto, is a traditional yet destructive custom that is still practiced by the Minangkabau people by which an informally divorced couple may reconcile. This study aims to analyze the understanding of the bakabuang custom and its impact on women and children, while exploring the role and function of Tungku Tigo Sajarangan [community leaders] on the custom of bakabuang in the Minangkabau culture. This research uses a qualitative approach employing interview data, observation, and documentation. Data sources are ex-husbands and ex-wives, kadi [marriage guardians], community members, and traditional and community leaders. The results showed that bakabuang was one option offered to a married couple to reconcile after the husband had pronounced Triple Divorce/Talaq-e-Biddat/Triple Talaq [an instant irrevocable divorce that is not necessarily analogous with judgments and perceptions of Islamic scholars or jurists]. Bakabuang is usually done at the requests of children, families, and often, the couples themselves. The findings further showed that the community does not recognize that bakabuang is prohibited nor violates Islam's foundational teachings. Some claimed that bakabuang is an acceptable solution in Islam for married couples who want to reconcile but have already executed a Triple Divorce. It was also found that the impact of such practices is detrimental to women and children as most Ninik Mamak [clan leaders or elders] are aware of the bakabuang tradition. Yet, they are powerless to stop it on account of social repercussions if the practice is banned. Just as the Ninik Mamak cannot do much in responding to bakabuang, scholars are powerless; they can only convey the negative impact of bakabuang. The study recommends that the bakabuang tradition be considered a crime against humanity and classified as covert human and sex trafficking of women by the Minangkabau people of West Sumatra, Indonesia.

The study aims to explain the important role of Minangkabau ulamas in the Islamization of the Bugis kingdoms in South Sulawesi. The historical approach was used in this study where the Heuristic activities were carried out to collect the main data. Document analysis of books, papers, journals and other relevant writings and interviews with customary figures were done. The results of the study found that the three ulamas came from Minangkabau and expertise in their respective fields and spread Islam. Datuk ri Bandang, who lived in Gowa had expertised in the field of jurisprudence, taught and propagated Islam by using Islamic sharia as its core teaching. Datuk ri Patimang, who lived in Luwu, had expertise in the field of tawhid, spread Islam by prioritizing the teachings of tawhid. Datuk ri Tiro, who lived in Tiro, had expertise in the field of Sufism, taught and developed Islam with Sufism teachings. It is recommended that the involvement of the three ulamas in Islamization in Gowa and Tallo can be seen in the diversity of the Bugis and Makassar communities.

The study aims to identify the ways to produce text production process by Universitas Islam Negeri (UIN, or State Islamic University) students in Padang on Facebook. Documentations, observations, and in depth-interviews were used to collect data. There were 1,214 discourses found on group and personal accounts of 27 informants, and 400 discourses were taken as data of the research. The analysis was conducted by following Fairclough’s Critical Discourse Analysis, (CDA), with the Critical Linguistics approach. The research findings show that the text production process by UIN students on Facebook were done in three ways, namely producing their own text, spreading other people’s texts that are shared from the site, and producing text as a result of consumption of other texts. Producing text itself is a way of producing text by creating its own status as a form of expression of thoughts, feelings, and experiences, without referring to other texts or texts that have been published on other walls. The form of production by spreading text from other website is the most common form of text production. Production status is a form of the author’s reaction to the text he or she understood.