Identity, Rationality and Economic Behavior of Moslem Minangkabau

Asyari Asyari

Department of Islamics Economic and Business, State Islamic of Institute (IAIN) Bukittinggi, West Sumatera, Indonesia

asri_rara@yahoo.com

Keywords: Moslem Minangkabau, Rationality and Consumption Behavior.

Abstract: Are the economic decisions of the well-known Minangkabau people religious based on Islamic teachings?

This study aims to answer the question. The quality of the Minangkabau community's identity, especially

economic behavior, can’t be known well without knowing how the identity is implemented. This study

collected data through a questionnaire distributed to 390 selected households. Sites are selected for historical

and cultural reasons. The findings of this study are surprising. Islam embraced and believed are not yet fully

guided in making decisions of the Minangkabau people's consumption. Their rationality is not in line with the

Islam. Both economic behavior and beliefs are separated. Their economic behavior is not rational. The reseach

found that without efforts to strengthen the practice of religious teachings, the economic behavior of

Minangkabau society increasingly irrational and their identity will gradually disappear.

1 INTRODUCTION

The Minangkabau society have values that govern

and guide their lives. Those values - adopted,

preserved and inherited from generation to generation

are named adat. The long-standing local custom

teachings of the Minangkabau community go hand in

hand with the later Islamic teachings. In the course of

religious teachings and traditional values support and

strong-strengthen (Syarifuddin, 1984). In addition,

Islam in Minangkabau also has a long history. Islam

and local custom become local identities for

Minangkabau society and both interact in community

development process until today (Salim, 2012).

Minangkabau society has long been the focus of

research by many researchers at home and abroad.

Various existing studies have focused on the theme;

Merantau (Naim, 1975, Pelly, 1984), Minangkabau

Dynamics of Structure and Culture (Graves, 1972),

Islam and the Matrilineal Kinship System (Manan,

1984), Ancient Manuscripts in Minangkabau,

(Akhimuddin, 2007, Kathano, 2008), Implementation

of Islamic Inheritance in Minangkabau Society

(Syarifuddin, 1984), Minangkabau Man (Nusyirwan,

2010), Identity of Religion and Minangkabau Ethnic

Culture in Border Areas (Rozy, 2013), Interaction and

Integration of Minangkabau Society in Border Areas

(Astuti, 1999, Maryetti, 1999), Islam, Politics and

Identity in West Sumatera (Salim, 2012).The result of

all the research is the uniqueness of Minangkabau

culture and society in accordance with aspects that

become the focus of research.

Research on Minangkabau economic theme has

also been done by experts. The focus of their research

revolves around historical themes, institutions and

economic transformation as well as the potential of

sharia financial institutions within Minangkabau

society. The research findings on the economic

history of the Minangkabau people are nagari

economy is an economy that runs with family ties.

This familiar bond closes the entry of a new system

from the outside. But after Indonesia was under the

Dutch colonial economy, Minangkabau operated with

a new system of capitalist (Oki, 1972).

The nagari economy is dominated by the

agricultural economy. Coffee became the market

goods favourite and contested by foreign traders.

Peasant economy is rising. The life of the peasant

society changed more materially and left the religion.

This condition gave rise to the Padrians Movement

as a revival movement of Islam. In Minangkabau

economic history research found that there is a

relationship between the rise of Islam and the rise of

peasant economy in 1784-1847 (Dobbin, 1983).

Dobbin's findings became an important reference for

the dynamics of Islam in Minangkabau in the late

Asyari, A.

Identity, Rationality and Economic Behavior of Moslem Minangkabau.

In Proceedings of the 1st International Conference on Islamic Economics, Business, and Philanthropy (ICIEBP 2017) - Transforming Islamic Economy and Societies, pages 37-42

ISBN: 978-989-758-315-5

18th and early 19th centuries. Dobbin's research is a

study that combines historical, economic, social,

political and religious ideas that have never been done

before (Asnan, 2008).

Economic institutions such as the Pandai Besi

production business in the SeiPuar Plateau and the

market are the focus of previous researchers.

Production agency of Blacksmith production in

SeiPuar is a portrait of a never-forward business

entity. Production business of Blacksmith is not

developed. Iron Production does not increase in

operational scale and profit. The main cause is the

traditional Blacksmith business system while the

Blacksmith effort confronts and interacts with a thick

market system with the spirit of capitalist (Kahn,

1975).

Capitalistic spirit is present in the life of

Minangkabau society. The life of society becomes

individualistic. But Traditional Markets in

Minangkabau Society can organize the impacts raised

by the capitalist spirit. The market has a function as a

place to buy, make a living and social media. As a

social media, the market becomes a meeting place for

community members. So that the value of

togetherness and family ties are maintained in society

and with those values Minangkabau society organizes

the changes (Effendi, 1999).

Sharia financial institutions that grew and

developed in Indonesia in recent decades also entered

the Minangkabau community. As ethnic groups that

make religious and customary values as the basic

guidelines in life, sharia financial institutions are

certainly well developed. Research conducted by BI

and the Andalas University Research Institute 2001

informed that the community approved sharia

financial institutions standing in its territory.

Although community support for the existence of

Islamic financial institutions is very good, but people

still have a low knowledge of the principles and terms

used in the operational Islamic financial institutions

(BI and Unand, 2001)

The economic behavior of the Minangkabau

community and its relation to the religious and local

custom teachings that are part of the inhren in society

has not yet been the focus of research. The

Minangkabau community is well known as a society

that holds strong local custom and adheres to the

teachings of religion. In Minangkabau society there

are expressions, local customs based on Islam, Islam

base on Qur’an which contains understanding,

Islamic teachings become the basis of every behavior

of Minangkabau society included in economy (Navis,

1984, Abdullah, 1972).

Behavior of consumption of a Moslem who is

obedient to the religious command of course based on

and adjusted to the provisions of religious teachings.

A consumer must bases his consumption behavior

from the consideration of the goods to be consumed,

the allocation of expenditures and the choice of

consumer goods that endanger themselves and others

should be kept away (Qhardawi, 1997, Rahman,

1995).

The purpose of consumption in Islam is to

achieve maslahah (Misanan, 2007). The word

maslahah is found in the Qur'an 108 times. The terms

used by the Quran are not related to the good deeds of

human beings and bring benefits to themselves and

others even including the universe (Asfahani, 1992).

Maslahah deals with everything that is beneficial

both individually, socially and universally. Maslahah

is a concept to state a state that includes the material

and non-material properties that can elevate the

degree of human beings as noble beings.

Consumption activity is also for the fulfilment of

needs that will deliver a person can perform its

function as the Caliph (khalifah) of Allah perfectly

and not distanced man in his devotion as servant.

Maslahah contains the value of blessing and a

goal in consumption. In the language barakah means

az-ziyadah or additional, added value, happiness.

According to the term, God establishes a goodness in

something (Asfahani, 1992). The blessings in

consumption have the sense that what is eaten, used,

and used in addition to having the function of

fulfilling the needs (satiety, health birth and

dismissing the disease) there are other benefits gained

such as tranquility and happiness (Shihab, 2003). The

attainment of maslahah and blah consumption in

Islam has restrictions: (1) meeting the needs of goods

and services should not be exaggerated (QS.2: 168,

169, QS.7:31) (2) consumption of goods and services

permitted (halal) substances, ways of obtaining and

use it (QS.2: 173, QS.5: 4, 90).

In the face of Islam life consists of time

dimension; Life here and hereafter. This view has an

effect on the consumption decision for today and after

this life. As well as the effects on spending on self

(E1), such as food and drink (QS.7: 31-32) and

expenditures to the way of Allah (E2), such as infaq

and sadaqah (QS.2: 261). A Moslem who is obedient

to God's rule will allocate income into two baskets (X

and Y). Cart X for your own needs and Y basket for

infaq/sadaqah. How many allocations for both

baskets (X and Y) are not found to be exact. However,

normatively, there is a balance between the two needs

(QS.25: 67) (Khan, 1992).

ICIEBP 2017 - 1st International Conference on Islamic Economics, Business and Philanthropy

Islam commands to consume permitted (halal)

and good goods. So consuming liquor (QS.2: 210,

QS.5:91) is strictly prohibited by Islam. This

prohibition relates to the internal and external effects

that arise from drinking the liquor. Damage to the

nervous system and thought is an internal effect

whereas the disruption of security and social comfort

is the external impact of drinking.

In addition, Islam also commands to consume the

good (thayyib). In the Qur'an the word thayyib has the

best and most beneficial meaning (QS.23: 51). The

opponent is a khabaais that has a bad and dangerous

meaning (QS.7: 157). Smoking is a form of

consumption that causes adverse health effects for the

culprit and the environment. Negative effects of

cigarettes arise due to cigarettes contain. Among the

toxins contained by cigarettes are Nicotine, Tar, Lead

Black (Pb), Eugenol (clove oil) (Mangku, 2001). In

addition smoking also cures respiratory problems as

a result of obstruction of the respiratory pathway

(Sumairy, 2016) and coronary heart disease, coronary

thrombosis, cancer, bronchitis or inflammation of the

throat. For the environment or others around, the

smoke that is released into the air and inhaled by

people around can increase the risk of heart problems

(Nurahman, 2014). Thus in the view of health,

smoking poses a danger not only for smokers but also

for the people around or the environment. Given the

dangers posed this is the lowest law of smoking is

makruh with reasons danger posed.

The Islamic provisions on goods to be consumed,

the allocation of expenditures on spending and

consumption that endanger oneself and others should

be kept away should be the basis of consumption

behavior for a Moslem. As economic actors,

decisions in consumption must be based on the above

provisions. The rational consumption behavior for a

Moslem is the appropriate consumption behavior

according to Islamic rules.

In economic theory, rational is defined as the

cornerstone of economic activity undertaken to gain

profit or satisfaction. This rationale becomes energy

that drives economic behavior. The rationale of Islam

is built on the Islamic teachings as follows: (1)

devotion and worship to Allah become the main

foundation, (2) every economic actor aims to achieve

maslahah, (3) every economic actor does not wasted,

(4) every perpetrator Economics always minimize

risk, (5) a consumer in maximizing satisfaction pay

attention to moral and ethical aspects, (6) satisfaction

is divided for the satisfaction of world life and

satisfaction for life after life in the world. It has an

effect on the choice of consumption that is the

consumption decision for today and after this life, (7)

consumption in Islam avoids damage to itself and to

society, (8) pay attention explicitly permitted (halal)

and forbidden (haram). (Misanan, 2007).

2 METHODOLOGY

The data of this study are primary data collected

through surveys using structured questionnaires. The

questionnaire contains questions relating to

consumption behavior. In this study, consumption

behavior referred to is the behavior of Islamic

consumption which includes; what are the main

considerations in determining the goods to be

consumed and how the allocation of expenditure and

the choice of consumer goods that endanger

themselves and others.

This research was conducted in Minangkabau

ethnic area which was represented by two locations

of The Inner Highland (Darek) and The Outer Areas

or Frontiers along the western coast of central

Sumatera (Rantau/Pasisia). Darek is the cradle land

and cultural heartland of the Minangkabau. Rantau

were frontiers settlements later established by people

from the Darek. Darek was culturally and ethnically

homogeneous and pristine, the Rantau was

heterogeneous (Kato, 1977)

Pasisia region is an area that has an important role

in the history of the spread of Islamic teachings in

Minangkabau, precisely in Ulakan, Pariaman (Azra,

1998). From Ulakan, the spreading of Islamic

teachings continued intensively to the Darek regions

(Susanto, 1989). The picture of the spread of Islam

from the Pasisia Region to the Darek Region is

illustrated in the adat adage, "syara

'mandakiadatmanurun”. This proverb has the

meaning that the early Islamic religion developed on

the coast then extends to the Darek (Syarifuddin,

1984).

These two locations are, first, NagariPariangan

as nagarituo” which is seen as a place of origin for

the ancestors of the Minangkabau who represent

Darek. Secondly, Ulakan was chosen as the starting

area and center of Islamic Spread in Minangkabau

representing Pasisia. The sample size in this study

was determined by using the Slovin formula and with

= 0.05. Obtained sample size (n) for each location:

Pariangan, 197 and Ulakan, 193. Total number of

sample households is 390. Target sample is head of

household.

Identity, Rationality and Economic Behavior of Moslem Minangkabau

3 RESULT AND DISCUSSIONS

As described in the previous description, a consumer

must place the permitted (halal) status of the goods to

be consumed as a primary consideration. This means

that the decision to consume goods in order to meet

the needs of life should be based on the first

consideration that is kosher or not. If kosher is

consumed and vice versa. All respondents in the study

asked, what are the main considerations in choosing

something to consume?

Table 1: Consumption Consideration.

Question

Ulakan

Pariangan

Total

Needs

115

177

Budget

Halal/haram

109

158

Respondents' answers can be seen in Table 1.

There are 41% of Minangkabau Moslem respondents

in West Sumatra who make the primary consideration

of the legal status of goods when consuming a good.

The largest number of respondents considering the

legal status is in Ulakan. This provides information

that for Minangkabau Moslems the legal status of a

good is not an important consideration. Important to

them is consideration of needs.

Table 2: Consumption of Cigarettes.

Pack

Ulakan

Pariangan

Total

<1 Pack

188

1-2 Pack

107

>2 Pak

Total

167

140

307

100

Public Place

158

138

296

Private

Place

A Moslem in doing the consumption of course in

line and in accordance with rational behavior

according to Islam is to distance themselves from the

forbidden (haram) and the harmful. As homo

Islamicus, rational behavior is to place the highest

consumption choices on the maslahah for both

yourself and others.

Cigarettes as described previously have danger

for the health of the perpetrator and the people

around. Smoking is a form of wealth allocation for the

unbeneficial (Fatwa Ijtima Ulama in Padang Panjang,

Thursday, 2009).

This study asked respondents about cigarette

consumption. Based on the data in Table 2. Obtained

information that of 390 respondents as much as 307

(78.7%) smoked. The most widely used smoking

place as much as 296 (97%) is a public place. That is,

many people who will come to enjoy the negative

effects that arise from smoking activities through

cigarette smoke.

Tabel 3: Comparison Cost of Cigarettes and Social

Consumption*.

Rp **

Ulk

Prg

Rp***

Ulk

Prg

20 –100

5–25

108 – 210

30-70

203 – 350

80-200

360- 1.000

300-500

*in thousand per month

** spending on cigarettes

*** spending on social consumption

Ulk= Ulakan

Prg= Pariangan

The costs incurred for smoking amount vary.

From the data in Table 3, obtained in the field, the

researchers classified the amount of spending into 4

groups. This grouping is based on household

expenditure data for monthly cigarette purchases. The

most expenditure group is in the range of Rp.108.000,

- Rp.210.000, that is as much as 41% of households.

In addition the data in Table 3 above also

describes the allocation of expenditures for infaq/

sadaqah which is a category of social consumption.

Obtained information that of 390 respondents studied

there are 87 (22.30%) who allocate their income for

social consumption. The lowest comparison of

household expenditure on cigarettes is Rp 20,000. per

month and the highest Rp.1.000.000, - per month

while spending on social consumption is lowest

Rp.5.000- and Rp.500.000, - per-month highest. That

is, spending on cigarettes is far more than spending

on infaq or sadaqah. Expenditures for harm or self-

harm and others are greater than expenditures that

benefit the future (hereafter).

The descriptions of the above findings make it

clear that the religious provisions that should serve as

the basis for making consumption decisions for

Minangkabau Moslems have not been fully

implemented. Not all provisions concerning

consumption practices by Minangkabau Moslems in

West Sumatra. The consumption behavior of

Minangkabau Moslems in West Sumatra has not been

rational in terms of the religion adopted.

Many experts say that the Minangkabau people

are the owners of a strong Islamic identity (Abdullah,

1972, Navis, 1984. Diradjo, 2009). The findings of

this study clarify the form of Minangkabau Moslem

identity that is known to hold strong religious

teachings, especially in economic behaviour, has not

yet revealed previous researchers. The rationality of

ICIEBP 2017 - 1st International Conference on Islamic Economics, Business and Philanthropy

consumption behavior of Minangkabau Moslem has

not been in accordance with the beliefs. Minangkabau

Moslems do not incorporate the religious values into

economic behavior. Islam is only as a belief and is not

as way of life.

Although the Minangkabau community declares

the Islamic identity with the expression, the local

customs are based on Islam and Islam is based on the

Quran but it is not fully implemented specifically in

consumption behavior. This identity is always voiced

aloud but the contrary evidence in behavior does not

seem real. As founded by Salim (2012), strong

association between Islam and regional identity is

ubiquitous, apprearing as justification for almost

every political decision made at the provincial level

and below. In contemporary West Sumatera, regional

government has been utilising claim that the local

customs are based on Islam and Islam is based on the

Quran.

4 CONCLUSION

This paper has revealed the Islamic identity and

rationality of Moslem Minangkabau in West

Sumatera in the economic behavior, especially

consumption behavior. The strong relationship of

Islam with Minangkabau society does not fully create

the behavior of Minangkabau society in line with the

Islamic believed. The provision of religious teachings

is believed but not yet fully practiced. Belief does not

penetrate into behavior.

The findings of this study made information about

the Minangkabau community because its uniqueness

has been researched by many previous researchers.

The claim of the local customs are based on Islam and

Islam is based on Quran as identity but not in reality,

especially in economic behavior.

The rationality of the behavior of Minangkabau

Moslems who should be based on the rationale of

Islamic teachings does not appear clearly in their live.

Rational behavior of Moslem consumption that has

the purpose maslahah not fully become the basis in

making decisions in consumption. This may be due to

the rationality of conventional economic behavior

that teaches rational behavior is aimed at obtaining

profit and maximum satisfaction materially and

without limit is more logic and profitable than Islamic

rational ethical and moral. This issue becomes the

task of the following researchers to prove.

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ICIEBP 2017 - 1st International Conference on Islamic Economics, Business and Philanthropy