Pusaka 189

Pusaka 189

Blog Article

Pusaka is a term in Minangkabau culture which refers to treasured family heirlooms. These items are considered to have a special power or supernatural qualities and may affect the owner positively or negatively, depending on the will or spirit of the item itself.

These heirlooms are important for the survival of the family as they are considered to be part of the heritage and history of the tribe.

Custom and Religion

The book aims to contribute to the debate on the emancipatory potential of religion in society and its connected political economy. It investigates how local traditions are produced, transformed, revitalized and defended in the process of becoming or staying modern. Its empirical and theoretical approach is based on empirical law research with social legal and descriptive analytical methods, as well as on historical, case study analysis and ethnographic investigation.

It identifies conflict and accommodation between customs and religion and the government in the fields of leadership, regional policies and institutions. These are triggered by disagreements in understanding the role of each group. This is especially true when the government interferes too much in regulating and formulating development programs and planning. Moreover, conflicts are caused by the fact that the government does not give recognition to traditional beliefs and values. In this context, Kitiarsa identifies open rather than closed articulatory spaces in the form of urban spirit cults.

Inheritance

Inheritance is an important factor in the life of adat Pusaka 189 communities, and it can have positive or negative implications. It is not only a matter of rights but also of responsibilities, for example, in the case of land inheritance.

In the Semende community, inheritance is implemented through a system known as tunggu tubang, which involves a group of heirs taking care of ancestral property and using it for productive purposes. This approach aims to create harmony between customary law and laws that apply beyond tradition.

Nevertheless, there are problems with this approach. For instance, the eldest daughter, who is responsible for caring for the high-value ancestral property, may face economic difficulties if she cannot fulfill her duties properly. Moreover, brothers who do not receive a share of the inheritance might feel dissatisfied and may cause internal family conflict. Furthermore, the tunggu tubang system may clash with Islamic law, particularly AMLA, cap 3, s115, which states that only legal heirs are entitled to inherit.

Property Rights

Property rights are a bundle of entitlements defining a owner’s rights, privileges and limitations to the use of a resource. They include the right to exclude others, to transfer ownership or use of a resource to another and to defend against other people’s encroachment on one’s property. Among the capitalist institutions that can raise standards of living, the Peruvian statesman Hernando de Soto argues that secure property rights are the most important.

The existence of a society’s property system depends on the judicially-crafted and enforced rules for title to land, as well as the means for owners to protect their assets. This includes the ability to defend against encroachment by third parties, such as social ostracism.

Many social critics today confuse human rights with property rights and argue that private property must be curbed to meet the needs of the poor or otherwise achieve equal opportunity. However, this is a false argument. Property rights, which are themselves human rights, make an economy more efficient, not less.

Social Life

In addition to defining social relations, the prestige of pusaka reflects its role in religious rituals. It is the object that embodies the power of God, but it can also be the vessel for a human spirit or a supernatural being. It is therefore venerated and preserved, as are sacred objects in general, and given honorific titles such as daven pesaka or warp ikat.

For the Kenyah of Borneo, for example, a pusaka could mark kinship ties between aristocratic families (Whittier Citation1973) or commemorate a deceased person (Evans Citation1953). Among the Dusun of North Borneo, a new jar had to be blessed and smeared with chicken blood before it was considered 'lucky' (Errington Citation1989).

Other jars, however, were not pusaka, but ordinary jars of varying value that were given and exchanged, especially as marriage payments. The relative lack of coherence in the literature about pusaka may reflect the fact that these jars ser

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