The Values of Leadership Principles in Minangkabau Proverbs

Misnal Munir

Faculty of Philosophy, Universitas Gadjah Mada, Jalan Bulak Sumur, Yogyakarta, Indonesia

Keywords: Leadership, Values, Minangkabau Proverb.

Abstract: The aim of this study is to assess values of leadership principles for developing governance in Minangkabau

culture. It appears that the values in Minangkabau culture can be applied to develop principle of society in

Indonesian perspective. The research method used qualitative method, especially using hermeneutic-

reflective approach in generating findings with five steps on descripting and analysing traditional proverbs.

The research results showed that the principle system in Minangkabau proverbs is loaded with eleven values

which can be use as principles for national leaders.

1 INTRODUCTION

Be social beings always live together. A group of

people would need a leader. Leaders are needed by a

group of people who are headed for protection,

guidance, shelter, enlightenment, all of which are

expected to provide security, serenity, and well-

being for the group. All hope is mounted to the

leader with the assumption that the leader has many

advantages over the led. Consequently, the leader is

considered to hold firm and practice ethical values

that are upheld by the community concerned.

The principle of leadership leads to ethical

uncertainty in various political actions in this

country to make public civilization at this time of

destruction. The people's protective function does

not go as committed. This ruined public civilization

often damages the face of law, culture, education,

and religion. Damage of these joints make the face

of the nation's future blurred. A blur caused by

ethics is not a reference in political life. Public only

treated to a fun and sensory. It means only given

expectations without realization. This is what makes

the public is taught to apply the orientation of life

for easy searching only. Our civilization really loses

its power to renew itself. Political ethics based on

Pancasila is destroyed because politics is identical

with money. Money becomes the determinant of

everything in the public sphere (Hamengku Buwono

X, 2008).

Basically there are many laws and regulations

that regulate and give signs on leadership in an

organization both formal and informal, moreover

government organizations. Nevertheless, there

remains or lack of effectiveness and lack of

leadership. Legal legislation which is a derivation

and codification of certain values that are considered

good, it is necessary presence for the common life in

order orderly, orderly, and can protect both the

interests of individuals and society from things that

can damage life together. The rule of law is also

considered to be most effective because it has

binding and coercive power, because the law

produced by that country has the apparatus to

execute it. But why in practice law is often less

effective?

A code of ethics firmly held by a person, usually

a derivation of certain values believed to be truth,

goodness, and usefulness by a person. They do not

fall from the sky, but are internalized within a

person through the learning process in his socio-

cultural life. That is, the values that a person

believes, however, are inherited from the traditions

and culture of his community. Thus, it is time people

started turning to the traditions and cultures of the

local community to explore the wisdom that is the

result of the struggle of creativity, intention, and the

sense of community, which has been rooted deeply

in history, with all the strengths and weaknesses of

the problem-solver it had. This article tries to reveal

the local wisdom of the archipelago, the

Minangkabau cultural tradition.

Minangkabau traditions and cultures are one of

the old traditions and cultures of the archipelago and

its great influence on common life in the context of

Indonesian statehood and nationality. Researchers of

774

Munir, M.

The Values of Leadership Principles in Minangkabau Proverbs.

DOI: 10.5220/0007551207740781

In Proceedings of the 2nd International Conference Postgraduate School (ICPS 2018), pages 774-781

ISBN: 978-989-758-348-3

anthropology, sociology, literature, and cultural

experts acknowledge that the old Minangkabau

culture is a "sophisticated" culture with all the values

of its values expressed in civilization and the social

order called Minangkabau for centuries. As a "well

established" culture Minangkabau certainly has local

values about leadership that can provide basic rules

for national leadership.

A man is a being who states and considers by

using his reason or ratio, but besides man is also a

creature of will and choose. Man cannot help but

will. He is an essentially desirable creature, man has

the ability to desire what he likes, choosing what he

wants (Leahy, 2001: 175). One aspect of life that

men want is to be a leader.

2 LITERATURE REVIEW

2.1 Leader and Leadership

The leader is a person who has special skills, with or

without official appointment can affect the group he

leads, to make a concerted effort towards the

achievement of certain goals (Kartini-Kartono,

1983: 35). A leader is required to have the following

qualities; (1) the ability to conduct co-ordination; (2)

the ability to conceptualize and set out general goals;

(3) being fair and not partial; (4) being competent

brings its group to a definite and profitable goal; (5)

bringing his followers to welfare.

Djajendra (2008) says that leaders must be able

to take into account all moral rights and obligations

demands to be able to provide the most effective

leadership services inside and outside the

organization. Competitors, subordinates, followers,

customers, or anyone else should be able to feel the

leader's sincerity in delegating a positive and

courteous ethical attitude of leadership to everyone

without favouritism. Ethical leaders must be a

symbol of the goodness and comfort of everyone, be

it friends and foes.

Leadership will only be able to run well in

accordance with the expectations of the community

they lead would have to have an ethics or moral

principles. Ethics is a science that deals with

morality or about human beings as far as morality is

concerned. Ethics related to leadership is normative

ethics, an ethical study that aims to formulate ethical

principles that can be accounted for in a rational way

and can be used in practice (Bertens, 1997: 18). The

normative ethics in leadership is closely related to

political ethics.

2.2 Minangkabau Proverbs

Minangkabau is often better known as a form of

culture than any form of state or kingdom that ever

existed in history (Navis, 1986: 1) The Minangkabau

Principles of Culture can be found in "Tambo"

which is hereditary inherited by verbal. Tambo is a

work of historical literature, a literary work that tells

the history (origin) of the tribe, the origin of the

country and its customs, namely Minangkabau. This

literary work of history can also be called traditional

historiography, the writing of a country's history

based on the hereditary beliefs of society (Edwar-

Djamaris, 1991: 1). Tambo as proverb is a short

statement expressing a general truth.

In Minangkabau culture is the rule of community

life in Minangkabau created by his ancestors,

namely Datiak Perpatieh Nan Sabatang and Datuk

Katumanggungan. His teachings distinguish sharply

between humans and animals in behaviour and

deeds, based on the virtuous doctrines and noble

moral of his fellow human beings and in his

environment. It means that the custom governs the

life of the community, both individually and

collectively in every behaviour and deed in

association, which is based on good and noble

manners, so that each person is able to feel in

himself what is felt by others (Rajo Penghulu; 1994:

13).

The Minangkabau society is known as a

community group that imitates the harmony of

natural law system. That is, they can be likened to

all elements of nature different levels and roles. The

elements are interconnected, but not binding,

clashing each other, but not eliminating each other,

and clustering together but not melting each other

(Navis 1986: 59). Syafii Ma'arif (1996: 129) adds

that humans according to the Minangkabau culture

world views must have the same status and position

before history, despite having different functions,

such as the different functions of the sun and earth,

water and air.

Humans in the view of Minangkabau nature

philosophy have functions and roles that suit their

ability and duties respectively. The Minangkabau

culture proverb reinforces this attitude of life with

the phrase “Yang buta penghembus lesung, yang

pekak pelepas bedil, yang lumpuh penghuni rumah,

yang kuat pemikul beban, yang bodoh untuk

disuruh-suruh, dan yang pintar lawan berunding”

(Nasrun 1971: 67). In addition Minangkabau

community is also known as a very open society in

accepting change. The Minangkabau ethnic group is

well known for its pioneering work in pushing into

The Values of Leadership Principles in Minangkabau Proverbs

775

the realm of modern thought without abandoning the

cultural values that have been entrenched in their

culture (Hars 1992: 98).

Based on the hereditary pusako passed down by

the predecessors, contained in the Tambo and

Minangkabau proverbs or proverbs, the leader in the

Minangkabau community is called Chieftain. The

leader in the broader sense is everyone who leads

and heads the good work of his people, as a manager

becomes a "chieftain" in his company, head of office

becomes "chieftain" in his office, a father becomes a

"chieftain" in his family, a mother becomes "leader"

in his children, the teacher becomes the" chieftain

"for his students (Dt. Rajoy Penghulu, 1994: 58).

Thus the meaning of the word chieftain in general is

the leader, while in particular is the chieftain of the

people.

The ruler in a special sense refers to the tribal

leader. The position of the chieftain has the

following levels (Navis, 1986: 131). Penghulu suku,

the chieftain who became tribal leaders. He is also

referred to as the top shooter according to the Koto

Piliang or elderly kelulu based on Bodi Caniago.

Penghulu payung, the chieftain who became leader

of tribal people who have split, because there is a

development in the number of first tribal people

(previously). Penghulu induk, the chieftain who

became leader of tribal people who have been

dividing themselves from the umbrella.

3 METHOD

The research on leadership principal in

Minangkabau culture is done by using hermeneutic-

reflective method, with the following methodical

steps:

▪ Description, which means descripting principles

of leadership in Minangkabau Traditional culture

based on bibliography, in this case refers to the

book "Kato Pusako" and "Tambo Minangkabau

culture".

▪ Interpretation, meaning that the proverbs

contained in the book of Pusako and Tambo

culture Minangkabau is translated and

interpreted in accordance with the Minangkabau

cultural background, then given an understanding

based on the hermeneutic circle (hermeneutic

circle), so it can be understood in general and

broadly about the principles leadership in the

Minangkabau culture Tradition.

▪ Deduction-induction, understanding the values of

leadership principle in the Minangkabau culture

tradition by reading the text and testing it with

field data, so there is a hermeneutic circle

between the data based on the text to the reality

of the field.

▪ Inclusive language, meaning understanding of

the proverbs in kato pusako and tambo culture

Minangkabau originally derived from the

Minangkabau language is raised and understood

in a broader sense of the principles of leadership

in the Minangkabau culture Tradition.

▪ Idealization, it means finding a value principle of

Leadership in the Minangkabau culture tradition

that can be used as a contribution to the

preparation of values principle of national

leadership.

4 RESULT AND DISCUSSION

4.1 Leadership Principles

A leader is a person who has the power to govern

others. The leader in governing others should be

based on existing moral values, a leader should lead

wisely and fairly. But in reality it is not always the

case, there are leaders who can act wisely and fairly,

while there are leaders who are unjust and unjust.

Therefore, in order for a leader to be wise and fair, a

strict and explicit leadership ethic is required. In

modern times leadership ethics is often associated

with political ethics, although in reality not all

leaders in society are political leaders.

Political ethics aims to lead a leader toward a

good life, broaden the scope of freedom and build

fair institutions. Political Ethics contains individual

and social aspects, political ethics as well as

individual ethics and social ethics. It is called

individual ethics because it addresses the issue of

moral quality of the perpetrator; and is called social

ethics because it reflects legal issues, social order,

and fair institutions (Haryatmoko, 2003; 25). Based

on political ethics, the relationship between

individual action, collective action, and existing

structures. This emphasis on relationships avoids the

understanding of political ethics that is reduced to

merely individual ethics or individual behaviour in a

state.

In individual ethics, one can directly perform an

action based on his or her moral values, while in

political ethics, which is a social ethic, in order to

realize his or her moral view, one needs the consent

of as many citizens as possible, as it involves

collective action. Thus the relationship between

one's views on life as an individual with collective

action as a kingpin is indirect, meaning that it takes

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an intermediary. This intermediary serves to bridge

the personal view with collective action. The

mediator can be both symbols and values: religious

symbols, democracy, values of justice, freedom,

equality, and so on. Political ethics is critical of the

manipulation or misuse of these values and symbols.

Political ethics deals with issues of social, political,

economic, and cultural structures that conditioned

collective action.

4.2 Leadership Model

Leadership based on the cultural Minangkabau

proverb known as Tungku nan Tigo Sajarangan or

Tali nan Tigo Sapilin. The leadership model in

Minangkabau society is in harmony with the

egalitarian and democratic Minangkabau social

system, and therefore in Minangkabau community

leadership is known division of labour with

functionally divided tasks. Because of its egalitarian

and democratic nature, decision-making is not done

by an individual as is applicable in a feudal or

dictatorial-totalitarian social system, but through a

process of deliberation of elements of equal but

complementary and mutual need of leadership.

A leader must always be with and in the midst of

his people and be equal to the people he leads. Based

on the concept of Minangkabau leadership, a leader

is a person who is only "ditinggikan seranting dan

didahulukan selangkah." A leader is respected not

only by rank or blood and his descendants, but

because of his leadership qualities. Because

leadership is divided according to their respective

functions, then outside the field of function he is not

a priest but a successor. In addition, leaders in

Minangkabau are not escaped and are immune from

the law. As in the Malay culture in general, in

Minangkabau also apply the expression: "Raja adil

raja disembah, raja lalim raja disanggah." (The

king of the righteous king is worshiped, the tyrant

king is refuted). The meaning of this expression that

the worshiped is essentially just, and the true act of a

king, not the king himself. The Minangkabau

proverb proves that: "Kamanakan barajo ka mamak,

mamak barajo ka panghulu, panghulu barajo ka nan

bana, nan bana badiri sandirinyo." It is clear that

what is meant by the king in Minangkabau is

essentially not a person but a nan bana (the truth).

The end of all that is true is none other than the one

who has the absolute truth that stands alone, that is

Allah Subhanahu wa Ta'ala, Allah Almighty God.

In ancient times, in Minangkabau the name of

the king or leader was not one, but three, but the

three were in a unity of leadership, which is called

by "Tungku nan Tigo Sajarangan". In Minangkabau

there are three known namely; King of Nature,

Customary King, and King of Worship. Each king

has a function in accordance with the predicate. Raja

Alam is a leader who takes a step ahead and elevated

a twist from the other two who governs the kingdom

inward and maintains the relationship with the

outside world. The proper king governs the customs

and intricacies of culture, and the religious king

regulates matters relating to religion.

At Nagari level the concept of Tungku nan Tigo

Sajarangan consists of: Ninik Mamak, Alim Ulama

(religious leader0 and intellectual. Ninik Mamak,

associated with customs and inward relationships

within the tribe and tribe and out in the nagari and

inter-nagari. Alim Ulama, as the name implies,

relates to the "book," meaning religion, while smart-

clever man with its intellect, whose minds and ideas

are needed by society.

These three forms of leadership coincided with

the history of the Minangkabau people themselves.

Initially there was only leadership in the field of

culture only, but then after the entry of Islam to

Minangkabau, then the Islamic religion contributed

to the view of the Minangkabau’s live. With the

influence of Islam, there are many new born leader

in the religious field called alim ulama. Because of

reality and their acknowledged, alim ulama are

included to lead the social unity of society in culture.

The third element of the leadership is clever. The

intellectual at the same time with the birth of ninik

mamak leadership in the sense of being the leader of

people. The intelligent people of a multitude. Clever

in indigenous knowledge and other general

knowledge. They are the ones who are classed as

smart clever even though they never go to school. In

other words, this clever leadership has existed

before, and it is not true to say that clever leadership

emerges after formal education as it is now.

These three styles of leadership have a distinctly

differed status in indigenous peoples. The leadership

of ninik mamak is acknowledge as traditional

leadership, in accordance with the pattern outlined

by tradition. The leadership of ninik mamak takes

place continuously, with the meaning of the word

"patah tumbuah hilang baganti" in every tribe or

nagari. A person will not function as ninik mamak in

indigenous peoples, if he in his own family does not

have the title of the noble blood or the inherited

people. The leadership of the clerical and clever

scholars can be obtained by anyone without

distinction of origin and descent. The leadership and

charisma of a clever and clever scholar is not limited

to a particular society, and in fact his role is far

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beyond his ninja community. It is difficult at this

time to strictly divide the three types of leaders,

because today there are many ninik mamak besides

being a tribal chieftain, he is also a religious scholar

and a scholar.

The leadership of “tungku nan tigo sajarangan”

in Minangkabau culture order, normatively attached

to the criteria that must be owned by a chieftain. The

prince as the leader of his people must have three

principles of leadership as defined in the furnace

leadership model and tigo sajarangan. That is, a

chieftain is a person who knows and understands

custom, he must also be a person who understands

the religion and obedient worship, and he must also

be a knowledgeable person or a scholar.

The kingpin in Minangkabau is Chieftain,

Chieftain has the power to lead his people in the

nagari. The chiefs of the Minangkabau are leaders in

his people who always strive for the interests of his

nephew and other people (Rajo-Chieftain, 1994: 55-

56). The chiefs are the ones who will lead the

children of the nagari in all their life, the chieftain is

the “pai dahulu, pulang kudian”, the chieftain is

“nan maelo parang jo barani, maelo karajo jo

usaho, elo sarato tumpia, suruah sarato pa-i”. Elok

nagari dek panghulu, the point is that the chiefs are

the ones who lead all the good work in the nagari.

M. Nasroen (1971: 138) said that the leader as a

kingpin is "digadangkan makonyo gadang", as it is

said in proverb:

Tumbuahnyo di tanam

Tingginya dianjuang

Gadangnyo diamba

It means that the office of the leader or chieftain

was obtained by someone because it was appointed

by members of his own people. The height is

sustained, the size is maintained. A chieftain usually

before he was appointed and held the title of

chieftain he is big and tall also in his people. A man

is then elected to be appointed prince for having his

surplus, called "tinggi menyentak rueh".

A chieftain as leader must be a “baalam leba,

badado lapang”, it means that the one must be has a

big soul and wide view in solving a problem, he

must have principle “indak ado kusuik nan indak

salasai, karuah nan indak kajaniah”. In finding a

solution, the chieftain must be wise and in like

manner as to pull the hair in the flour "tapuang

indak taserak, rambuik indak putuih".

The position and role of the chieftain in the

Minangkabau proverb proverb is formulated in

[appendix A]. The prince was a protector of his

fellow members, as a judge who resolved all issues

and cross-disputes within his people. And as a

support of hope in overcoming life difficulties by his

people. Since a Chieftain according to the

Minangkabau proverb has such a great

responsibility, a chieftain must possess the

commendable qualities formulated in the following

principal leadership:

▪ First, the principle of good deeds, disuruah

babuek baiak, dilarang babuek mungka, means a

leader must do good and never do evil to anyone

and anything that exists. This principle

presupposes that all acts and wisdom should be

for the greatest benefit to the greatest number of

people (Magnis Suseno 1987: 27).

▪ Second; the principle of justice and impartiality

is defined in the proverb [appendix B], meaning

a leader is obliged to treat everyone fairly

(Magnis Suseno 1987: 27)

▪ Third; the principle of respect for the other

person, meaning everyone, let alone leaders

should treat others in their human dignity

(Magnis Suseno, 1987: 27). This principle of

respect for others in Minangkabau culture is

expressed in the proverb [appendix C]. The

meaning of the saying is that in Minangkabau

society is not a useless person, all people like

whatever the ability of his mind and physical

condition is still useful to achieve common goals.

▪ Fourth; the principle of patience and pleasure in

the proverbs [appendix D], that is, a chieftain is

always patient and heartless, not angry and

arrogant, always forgiving mistakes and errors

committed by the child's nephew and society,

and have a tenure attitude in the face of all

things.

▪ Fifth; the wise principle of wisdom in proverb

[appendix E], meaning a leader must have a

subtle feeling, an implicit understanding, a sharp

mind and a scholar.

▪ Sixth; the precautionary principle of proverb

[appendix F], meaning that a prince should

always be careful in every behaviour and deed

that would damage his reputation as a leader or

leader. The prince should always remember and

be careful, always say gently, dare responsibility

in all actions, the principle of carefulness is

called the “Ingek dan Jago pado Adat”

▪ Seventh, the principle of holding the truth in

proverb [appendix G], in the proverb language is

said to be “Kayo dan Miskin pado Hati dan

Kebenaran”, that is, a prince should have the

ability to direct his nephew child to the truth. He

will try to bring him to the right and proper path,

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asked or not asked by his nephew's son. He is

humble and benevolent in all forms which leads

to righteousness and good deeds, always giving

good and useful doctrines. At any time a

chieftain needs to have a firm and wise nature.

He will not take any steps and actions before

being asked and required. He will not settle a

dispute that should not be his duty or out of

place.

▪ Eighth, the principle obeys every decision that

has been taken in the proverb [appendix H],

meaning that one always obeys every decision

that has been taken, very carefully in making and

pronouncing a promise to someone, diligently

controlling the child's nephew in all areas of life,

firm and wise in all respects.

▪ Ninth, the principle of careful decision-making

in proverb [appendix I], that is, a chieftain

always knows cause and effect, and considers

mudharat (disadvantageous), benefits in the

work and the decision to be made. He has a

thoroughness in deeds and actions. He takes into

account what is possibilities that will occur in the

community.

▪ Tenth, democratic principle in proverbs

[appendix J], It means that a chieftain should be

deliberative in taking decisions concerning the

lives of the people, with his nephew and his

people. The order and its social structure may

change from time to time, but the principle

remains everlasting. Nowadays, nephew or niece

can mean "citizen", but not "kawula" (ordinary

people). He is a free man choosing the best

choices for himself. But he has to refer to the

chieftain, which means his leader, which can also

institutionally have tiered up the stairs down

from top to bottom. It's just that this leader must

have a principle of consensus, and above all,

principled to the truth. This is the "laws" and

"rules" that govern all aspects of life in society.

▪ Eleventh, the principle of equality, that is, a

chieftain has a position which in traditional law

with his “nephew” and society. The elder as a

leader is only one who takes a step forward and

is elevated. The principle of equality is an

inseparable part of democracy on the basis of

"duduk sama rendah tegak sama tinggi" (sitting

the same low, standing the same height, equally

or emancipation) among all in solving all

problems, with the spirit of deliberation: "tiada

kusut yang tidak terselesaikan dan tiada keruh

yang tidak tejernihkan." The process of

deliberation proceeds according to “the groove

and deserves" with the aim: "bulat air di

pembuluh, bulat kata di mufakat." However,

disagreements and conflicts are even

accommodated, so consensus decisions are

"bulat yang boleh digolongkan” and “ada yang

pecak yang boleh dilayangkan” (a spherical to

be classified and some cracks are allowed to be

posted). Spherical that may be classified is a

unanimous consensus, whilst the denominator

may be broadcast is an agreement to accept the

opinion of a majority vote with a minority

willingness to succumb.

5 CONCLUSIONS

Based on the results of the research, the values of

leadership in Minangkabau culture contains eleven

principles, namely the principles of:

▪ The principles of good deeds,

▪ The principles of justice and impartiality,

▪ The principles of respect for others,

▪ The principles of patience and pleasure,

▪ The principles of wisdom,

▪ the principle of caution,

▪ The principles of the truth,

▪ The principles of Obeying every decision that

has been taken,

▪ The principles of careful decision-making,

▪ The principles of democratic principles,

▪ The principles of equality.

These principles can be set as references to the

values principle of leadership of national leadership.

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APPENDIX

[A]

Nan tinggi tampak jauh

Nan gadang jolong basuo

Kayu gadang di tangah padang

Tampek balinduang kapanasan

Tampek bataduah kahujanan

Ureknyo tampek baselo

Batangnyo tampek basanda

Pai tampek batanyo

Pulang tampek babarito

Biang nan akan menabuakkan

Gantiang nan akan mamutuihkan

Tampek mangadu sasak sampik

[B]

Tibo diparuik indak dikampihkan

Tibo dimato indak dipiciangkan

Kok mangati samo barek

Kok maukua samo panjang

Kok mambilai samo laweh

Kok baragieh samo banyak

[C]

Indak urang mambuang urang

Nan buto paambuih lasuang

Nan pakak palapeh badie

Nan lumpuah pahuni rumah

Nan kuaik pambao baban

Nan patah pangajuik ayam

Nan binguang ka disuruah-suruah

Nan cadiak lawan barundiang

Nan pandai tampek baguru

Nan tuo tampek babarito

Nan kayo tampek batenggang

Nan bagak palawan musuah

[D]

Guntiang nan dari Ampek Angkek

Dibao nak urang ka Mandiangin

Dipinjam urang ka Biaro

Kok datang gunjiang jo upek

Sangko sitawa jo sidingin

Baitu pamimpin sabananyo

Adat taluak timbunan kapa

Adat gunuang timbunan kabuik

Adat bukik timbunan angin

Adat pamimpin tahan upek

[E]

tahu di bayang kato sampai

tahu di ranggeh ka malintang

tahu di tunggua ka manaruang

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takilek ikan dalam aia

lah tantu jantan batinonyo

kilek baliuang alah ka kaki

kilek camin alah ka muko

[F]

Ingek di adat nan ka rusak

Jago limbago jan nyo sumbiang

Urang ingek pantang takicuah

Urang jago pantang ka malingan

[G]

Elok nagari dek panghulu

Rancak tapian dek nan mudo

Kalau akan memegang hulu

Pandai mamaliharo puntiang jo mato.

[H]

Malabiahi ancak-ancak

Mangurangi sio-sio

Bayang-bayang sapanjang badan

Manjangkau sapanjang tangan

[I]

Indak mengelokan galah di kaki

Indak malabiahi lantai bakeh bapijak

Dek sio-sio nagari alah

Dek cilako hutang tumbuah

[J]

Kamanakan barajo ka mamak

Mamak barajo ka panghulu

Panghulu barajo ka mufakat

Mufakat barajo ka nan bana

Nan bana badiri sandirinyo.

The Values of Leadership Principles in Minangkabau Proverbs

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