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Ilmu Sosbud

Tuanku Nan Renceh by Irwan Setiawan (Halaman 21- 31)

6 September 2024   17:52 Diperbarui: 13 September 2024   16:12 76
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Kamang was an area that could meet its own rice needs, thanks to the rice fields maintained for paddy farming. Many Kamang residents were also active in trading, particularly in commodities like cinnamon and coffee. The area's altitude and topography were suitable for these commodities. The combination of rice fields, plantations, and a strong trading tradition, along with the thriving coffee and cinnamon bark industries, led to rapid economic growth in Kamang.

In the southern part of Kamang, within the Bukit Barisan range, there were safe coffee trading routes. These trading paths remained active until the 1960s. Kamang, Suayan, Suliki, and Palembayan were connected by routes that cut through the Bukit Barisan forest. In Kamang, small hills appeared red-yellow from the cinnamon leaves. In the home gardens, trees bent low under the weight of their fruit. Such was the depiction of the state and prosperity of Nagari Kamang in the early Paderi period.

In Luhak Lima Puluh Kota, regions such as Mungkar, Situjuah, and Halaban were actively involved in coffee farming and trade. Mahat and Pangkalan had also become trading centers in the area. The main commodities were coffee, pepper, and cinnamon bark. These products were transported via river routes, passing through Kampar and eventually reaching Singapore.

When coffee exports were booming, particularly from Agam and surrounding areas, coffee farmers and traders began to prosper, which resulted in an increasing number of people fulfilling the fifth pillar of Islam, performing the Hajj pilgrimage to Mecca. Upon their return, they brought back information and knowledge from the Arabian Peninsula, including a movement to return to Islamic law. Thus, the rise of religious fervor in Minangkabau was somewhat influenced by social conditions and economic changes.

The abundance of coffee and cinnamon production also led to the emergence of groups of robbers or bandits who roamed in remote areas. They usually chose locations in border areas between nagari (villages) or in the hills. Fights and clashes frequently occurred between traders and bandits. The bandits would seize goods, kidnap traders, and sell them as slaves on the eastern coast. Disputes among traders could also lead to conflicts or even killings. These issues were often resolved by the ulama (religious scholars), whose influence extended across nagari boundaries.

Another impact of the booming trade was that some people lived lavishly, indulging in gambling, cockfighting, alcohol, and widespread opium addiction. Various forms of vice began to flourish with little to no control, as there was no authority or power to enforce rules.

Meanwhile, some officials and traditional leaders exploited their positions to extort traders, imposing taxes, security fees, and monitoring charges. Various methods were used to take a share of the traders' wealth. Vice thrived, and the number of Hajj pilgrims increased, creating two contradictory trends at that time.

The surau (traditional Islamic boarding schools or community centers) had established a special place in the community, with loyal followers and students, demonstrating their superiority. The surau played a strategic role as a base for Islamic reform movements, especially given the society's growing deviation from Islamic law. The central role of surau in the Agam region was held by Tuanku Nan Tuo (1750-1824), who had thousands of students. The slogan "return to Islamic law" became popular during the transition from the 18th to the 19th century.

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Annisa Tul Khair 21019029 22 JD I-E Trans JM9-10 NKall21 LM 

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