Mekanisme transaksi Pagang gadai dan perubahannya dalam masyarakat petani etnis Minangkabau
ALFIANDI, Bob, Dr. Nasikun
2002 | Tesis | S2 SosiologiTema pokok dari penelitian ini adalah mekanisme transaksi pagang gadai dan perubahannya dalam masyarakat Minangkabau, dari mulai praktek tradisional, seperti yang disyaratkan adat Minangkabau, hingga dewasa ini (kontemporer). Tema ini sangat urgen mengingat transaksi pagang gadai melibatkan harta pusaka, terutama tanah, yang merupakan sumber daya milik bersama sebagai objsk utama yang digadaikan. Sedangkan harta pusaka, terutama dalam bentuk tanah tersebut, selain mempunyai makna kultural seperti tempat lahir, hidup, kuburan, menentukan asal-usul sebuah kelompok sosial, bahkan prestise sebuah kelompok sosial, juga berfungsi sebagai basis material (jaminan sosial) bagi kelangsungan kelompok sosial dalam masyarakat Minangkabau. Seperti yang tersirat dalam falsafah adat Minangkabau yang menegaskan bahwa tanah pusaka diperuntukan untuk generasi sekarang dan generasi mendatang (suistanable); aienyo buliah diminum, buahnyo buliah dimakan, batangnyo tatap tingga. Penelitian ini menemukan kenyataannya dewasa ini, pengelolaan terhadap sumber daya milik bersama (harta pusaka) seperti gelar kebesaran, tanah pusaka, dan fasilitas adat Minangkabacl lainnya, terjadi praktek eksploitasi berlebih. Garett Hardin (1 968) menyebut gejala eskploitasi berlebihan tersebut sebagai tragedi mUik bersama (tragedy of the common). Praktek pagang gadai pan, mengalami perubahan baik secara kualitas maupun kuantias, baik motif maupun mekanismenya. Dari transaksi yang bersifat komunal (terutama pada level kaum), menjadi transaksi antar pariuk. Dan perjanjian terbuka, dengan upacara ritual tertentu yang berfungsi sebagai pecgumuman kepada khalayak nagari, kepada perjanjian privat antar anggota pariuk. Mamak pun kemudian terlibat (melakukan penyimpangan) dalam transaksi ini untuk kepentingan diri dan pariuknya. Transaksi ini kemudian menjadi mudah dan sering dilakukan, terkadang hanya dengan motif kawin lagi dan pembeli rokok. Perubahan, secara diakronis diakibatkan faktor-faktor eksternal maupun internal, dari mulai intervensi Belanda dan Negara, Kapitalisme, sampai dengan tradisi merantau yang inheren dalam adat Minangkabau. Pada a khi rn ya, t ransa ksi pagang gadai meng a ki batkan teijadin y a marginalisasi dan pmietarisasi, mobilitas sosial dan geografis, polarisasi tanah, konflik harta pusaka baik pada level internal pariuk dan kaum, konflik antara hubungan mmak-kemanakan dalam masvarakat nagari-nagari tersebut
The main theme of this research is a trarlsformation of the system pugung gudui in Minangkabau society, since the tradisonal practics as implied by Minangkabau custom to the contemporary one. This theme is very significant dealing with three reasons:jirst, there are so many distortions in the practice of pugung gudai nowadays; se'co~zdi,n fact this kind of transaction involves inherited wealth, particularly the land as a common resource mainly regarded as the main object pawned. Meanwhile, the inherited wealth, especially in the form of land, beside having cultural meaning such as the process of birth, life, death, defining the origin of a social group, even the prestige of a social group, also it is regarded as the basis of material for the continuity of social group in Mingkabau society. In a word, the processing of inherited wealth wholly aimed to fulfill the basic needs of the social group, therefore it was not owned privately. As implied in a philosophy of Minangkabau in which inherited wealth is purposed to present and future generation: uinyo huliuh dinirnuni, h(lahnyo huliuh dinuikan, hutungnyo tuiup iinggu. I'/zird, in fact the management of the common resource (the inherited wealth) such as the ceremonial title, inherited land, and other facilities of Minangkabau custom, exploited conspicuously caused by the out of order of social structure of Minangkabau custom society which precisely is a social capital for the sustainable of Minangkabau society and its inherited wealth. The practice of pagung gudai is a kind of distortion in the management of the common resource. Garret Hardin (1 968) called the phenomenon of conspicuous exploitation as tragedy of the common. The expert offered different alternative solutions to the problem. Economics offered a solution by the institutionalization of private ownership (privatization) of common resource, meanwhile Garret Hardin (1968) and George Soros (1998) argued the intervention of coercive institution (government). This research tried to follow another argument by M. Acheson (1989), that in every society, the member had already realized to developed continuously the institution and the role that effectively limited the stage of conspicuous exploitation toward common resource. Thus, the enforcement of the institution and the role developed at local level is needed. However, the resuit of the reseach found there has been degradation of the social capital at the level of local society, precisely as the result of the intervention of external coercive institution (government). The weakness of the social capital finally influenced the social structure, custom facilities and Minangkabau custom which previously consist of autonomous nagari. The inherited wealth known as common resource later being fragmented. Meanwhile, pagang gaahi changed in quantity and quality, both motive and its mechanism, fiom the communal transaction to the paruik, fiom the open transaction to the private. Even Mumak involved in the distortion of transaction for the personal and paruik interest. Finally, pagang gadd transaction caused marginalization and proletarization, social and geography mobility, polarization of land, the conflict of inherited wealth at the level of internal paruik and bum, conflict between the relation of mamak-kemunakan in the society of nagwi.
Kata Kunci : Masyarakat Minangkabau,Petani,Pagang Gadai
