A Congruous Model of Matrilineal Culture Inheritance

: De Fleur’s communication model inserts the mass media device, gives the possibility of two-way feedback, and stated that noise might occur at any stage. The flowthing model introduced by Al-Fedaghi describes the information flow. This research adapts both concepts to produce Minangkabau’s cultural inheritance communication models, where customary leaders take part in the wider family communication besides the role of the parents. This research uses a descriptive qualitative method, structured and in-depth interview techniques with some family typologies, customary leaders, and former local bureaucrats. Minangkabau still preserves its versatility, leadership, entrepreneurial, social values, and hard-working entrepreneur stereotype.

in suburban or rural areas.Even now, this 'fever' increases greatly among children and adolescents.The media dependency theory proposed by De Fleur and Rocheach (in Flor, 2007, p. 21) has finally existed, characterized by the correlation between the degree of societal stability, the centrality of media systems information, and media dependency.This dependency has specific effects on the audience, drawing feedback on societal stability and media systems.
De Fleur (2022, p. 228) andMcQuail (2010, p. 112) Haryanti and Rusfian (2018, p. 133) the mass media device and agreed with the circular communication process with possible two-way feedback.In this model, noise may occur at any stage from the source, transmitter, and receiver.This explains that these phases are separated in mass communication (De Fleur, 2022, p. 230).
Information is a measure of freedom in choosing a message.The greater the freedom of choice, the greater the information they get.Furthermore, a greater possibility that the uncertainty of the chosen message becomes something particular.The freedom of choice with great uncertainty makes more circulated information (Al-Fedaghi, 2012, p. 39).However, according to Kauffman (2010, p. 1) Fadel, 2009, p. 30) (Shannon, 1948, p. 380).It ignores the question of data such us how a given symbol repertoire, a preselected set of circumstances, and extraction of information (Boisot & Canals, 2004, p. 6).Shannon-Weaver model cannot be applied to measuring the latest information that might be made.

Flowthing-Based Communication Model
The   Turner and West (2006, p. 112) state that several internal dynamics within a family make the relationship between them even more intimate.The activities in question are storytelling and family rituals.Langellier and Peterson (2004, p. 112) explain that storytelling is a communication gained from birth and it is associated with family myths, family routine, family language, and secrets.As an activity of communicating, storytelling involves how a family describes its experiences and how storytelling forms a family.Storytelling is also a command made in story form.Wolin and Bennett (1984, p. 410) describe  This condition now changes.
If compared to the wali nagari, who is structurally apparent in the regional leadership bureaucracy, mamak pusako lacks clarity in the regional leadership structure but has a significant influence on society.
For example, in a divorce case, the parties concerned first come to their respective mamak pusako for advice.If there is no way out, they finally go to the religious court.

In the marriage proposal in
Information is meaningful data, would be defined as significant data, data full of meaning, data having a meaning or purpose.And as data plus meaning, it would be defined as data plus significance, data plus the thing conveyed by it in the mind.The traditional clothing sends a message, and something was derived by clothing.
The critical point here is that a kind of communication process arises between traditional clothing and the source.The source of this phenomenon does not have to be human.There is another way to accommodate the uncertainty in the customary clothing sample.This study states that the observer (communication actor) is uncertain about the features of traditional clothing.By understanding that traditional clothing is used for customary rituals, then the observer becomes convinced.In other words, besides human observation, there could be some help from the feature or texture of the clothing that makes it look sacred.
In the context of communication, flowthing (such as traditional clothing) are something to talk about.The environment of a flow system is called a sphere, while in communication, the sphere means the communication agents (Al-Fedaghi, 2012, p. 40).Salthe (2011, p. 420) mentions that the development of perception is conceptualized as a process of growth.Salthe's concept was developed by Al-Fedaghi (2012, p. 41) and uses the flow model concept to produce resultant diagrams according to the understanding of flow engagement.The sphere of an external object (e.g., traditional clothing) produces data about the color or texture of It becomes the strength of Minangkabau's cultural identity to sustain the restaurant business around the world (Mardatillah, 2020, p. 7).Any traditional cuisine should be passed down to the younger generation.

Cultural Inheritance Through Verbal Communication
According to Al-Fedaghi (2012, p. 43) The goal is to characterize family identity to maintain the family tradition.

Less Frequency of Family Interaction at Home
Channel is in the form of a family celebration (Independence Day celebration, 1 Muharram celebration).The goal is to build and maintain families in the broader culture.Various celebrations are adapted to suit the wishes and habits of the family.
Figure 1 De Fleur's Communication ModelSource:Haryanti and Rusfian (2018, p. 133) , Shannon-Weaver does not explain what information is.The notion of communication carried out by Shannon and Weaver is buried in the idea of only a few options, for example selecting the features, the consequences in the real world in making choices, and how these consequences will be achieved.The need for a general communication model can be seen in Shannon-Weaver original model evolution.This model has affected all the current communication models.Shannon-Weaver model introduced a mechanism that explains the difference between the sender and the receiver signal, which is now known as the feedback concept (Al-Fedaghi, Alsaqa, & communication models have been increased.Some studies focus on the concept of statistical complexity, the idea of possibility, and the development of entirely new alternative strategies.One of the communication models was introduced by Al-Fedaghi in 2006.Al-Fedaghi, Alsaqa, & Fadel (2009) present another step in the process of model evolution.The study suggests that all communication modeling should be based on flow ideas.The flowthing model focuses on the abstract description without involving the details of the communication environment.This flowthing model contributes to building an ideal communication model through the enhancement and integration of concepts three forms of rituals performed within a family: 1) Celebrations, a ritual performed by a wider community, for example, independence day celebrations and religious celebrations.Although the celebration is standardized by local culture, some families adapt it to their needs and desires.The role of the celebration is to build and maintain a family relationship in the broader culture; 2) Traditions are powerful and unique rituals in each family, such as family vacations, reunions with extended family, and birthdays.Traditions are revolving around the temporary identity of the family with its past.3) Patterned family interactions are ritual that is very common and often done, for example, family dinner, routine before bedtime, and greetings.Patterned family interactions build and maintain the identity of the family.

Figure 2
Figure 2 Al-Fedaghi's Flow ModelSource:Al-Fedaghi (2012, p. 41) Minangkabau, the woman proposes to the man.All are taken care of by mamak pusako and mamak tungganai (brother of the mother).Nevertheless, the role of mamak pusako and mamak tungganai are getting less appreciated(Yu, mamak pusako,   interview, Agustus 2017).In matrilineal culture, mamaks pusako take care of their nephews and teach them about manners, while parents teach about cupak usali (customary rules that cannot be contested).The waning of Minangkabau's cultural values is the result of the minimum effort in its maintenance.This research suggests inheritance as one of the forms of cultural preservation.This study has no attempt to propose new cognitive theories.It adapts Al-Fedaghi's flowthing model, and De Fleur's concept about two-way communication models considering mass media as a source of the noise to create a cultural inheritance communication model.Al-Fedaghi (2012, p. 42) suggested that every communication system needs to have its flow model.Therefore, the communication model for cultural inheritance could be unique in its way.The point here is that a flow model is a systematic tool that can be used to map out the semantics.The flow model adds uniformity to the representation of a communication system.Three problems arise to actualize the inheritance efforts: 1) adaptation of cultural inheritance communication to the flowthing-based concept; 2) the conceptual innovation and change; and 3) the scope of its application.Therefore, the objectives of this study: 1) modify a flowthing-based concept for the cultural inheritance communication model; 2) formulate a conceptual innovation and change; and 3) figure out the scope of application of the models.METHOD This study uses a constructivist paradigm because it aims to discover how an event or reality is constructed, and in what way the construction is formed.In communication studies, this paradigm is often referred to as the paradigm of production and exchange of meaning (Ardianto & Q-Anees, 2009, p. 30).A constructivist paradigm rejects positivism that separates the subject from the object in communication.Language is no longer only seen as a tool for understanding mere objects' reality and is separated from the subject as a messenger.A constructivist considers the subject (decoder) as a central factor in communication activities and social relationships (Ardianto and Q-Anees, 2009, p. 31).This research uses a descriptive qualitative method, with structured and indepth interview techniques.The researcher collected information from the family typology of five Minang fathers and Minang mother, three customary leaders (penghulu, khatib, and mamak pusako) as well as two current and former local bureaucrats (wali nagari maninjau).Each key informant is a family set consisting of a father, a mother, and youths aged 10-19.The age range of 10-19 years is chosen because they got values from parents at home, and practices from school and society (Hofstede, 2010, p. 9-10).According to the data from Indonesia's Ministry of Health in 2014, VOLUME 19, NOMOR 2, Desember 2022: 217-232 youth categories are divided into two types: 1) Early youths (aged 10-14 years old), and 2) Late youths (aged 15-19 years old).The primary data obtained through in-depth interviews with key informants were enriched by secondary data from some literature obtained from penghulu, cerdik pandai (local intellectuals), books, and journals.Customary leaders and local bureaucrats are used as additional informants.This research was conducted in Nagari Maninjau because it is known for its low score in all six of Hofstede's dimensions.These dimensions are power distance, with wandered fathers are more vigorous in inheriting the local culture than families with a settled father and mother in Minang; 2) Families with youths born in Minang are the rigorous people in inheriting the local culture; 3) Families with wandered father and youths born in Minang are the rigorous ones to inherit the local culture.FINDING Based on this research, the seven cultural elements put forward by Kluckhohn (in Koentjaraningrat, 1981, p. 37) are passed on to the younger generation in the form of object display, the demonstration of an ordinance, and the teaching with verbal communication in its delivery.Cultural Inheritance Through An Object Display This type of inheritance uses cultural elements in the form of living equipment systems such as traditional clothing and jewelry and Minangkabau's traditional houses.The prevailing communication model does not need to involve communicators because it uses human observation of the displayed object as the source of the communication model.The flowthing-based communication model is as figure 3.

Figure 3
Figure 3 describes that something has flown from Minangkabau traditional clothing to the person (as the source).In any communication process, information reaches the channel after the person sends this information to the transmitter.Therefore, the flow of something from traditional clothing to the source and the transmitter is part of the communication system.It is not possible that traditional clothing is the source, but it is human observation.An object called customary clothing is presented as a source of potential information that will not exist until man interprets it.In a public communications system, the origin of the information is what is contained in traditional clothing.It can be called data.This traditional clothing has a transfer mechanism that has been neglected.

Figure 3 Figure 4
Figure 3 Cultural Inheritance Through An Object DisplaySource:Al-Fedaghi (2012, p. 41) Figure 5 A two-way DeFleur -Al Fedaghi Communication Model in High-Frequency Family Interaction.Source: Primary Data Figure 5 A two-way DeFleur -Al Fedaghi Communication Model in High-Frequency Family Interaction.Source: Primary Data

Figure 6 A
Figure 6 A Two-Way DeFleur -Al Fedaghi Communication Model in Moderate Frequency Family Interaction Source: Primary Data

Feedback
from the youth is in the form of songs, dances, and local music exercises.According toHofstede (2010), things that shape children's culture when they become adolescence come from: 1) values that they have received at home under ten years of age; 2) rituals that contribute to the process of shaping symbolic meanings; 3) the introduction to family heroes through storytellings at home; and 4) the introduction to customary symbols such as Minangkabau traditional clothes, and bagonjong traditional houses.Culture can affect human nature, which is a natural attitude that everyone has.The value of shame (as human nature) for the Minangkabau community is more interpreted as ashamed of not matching the success of others.This substance is embodied in the natural philosophy alam takambang jadi guru, in the concept of self-esteem.On the other hand, culture can also affect the unique personality of each child.Personalities that are taught in Minangkabau culture are unique.Typical personalities of Minangkabau people that are taught by their ancestors: 1) The concept of self-esteem and shame that cannot be shared teaches: competitive spirit, healthy competition, optimism, confidence, achievement, and need enough material for success; 2) The concept of awak samo awak and seiya sekata, teaches solidarity and togetherness; 3) The concept of feeling and rechecking teaches: tolerance and respect for others.4) The concept of harmonious adjustment and survival explains that natural hierarchy is a setback.People must have a vast network of friends: God already sets sustenance, no need for tight savings; it is okay to be consumptive because life should be enjoyed.CONCLUSION All concepts taught in Minangkabau culture are to inculcate the soul of leadership, entrepreneurial spirit, and high social spirit.This can answer the stereotype of Minangkabau people as hardworking entrepreneurs with high endurance.Communication models that are used for cultural inheritance cover three main concepts for a cultural inheritance: 1) through an object display, which uses the flowthingbased model of a one-way communication model; 2) through demonstration of an ordinance, which also uses the flowthingbased model of a one-way communication model; and 3) through teaching with verbal communication, which uses De Fleur's twoway communication model that involves mass media as noise combined with the flowthing-based model of Al-Fedaghi, that happens between source and transmitter.The family communication in Minangkabau cultural inheritance involves the role of customary leaders (especially mamak pusako) and the role of a father and mother.This is the peculiarity of this type of communication because mamak pusako is part of a larger family of sepesukuan (a big tribal family).This person has a significant share in inheriting the value of Minangkabau culture to the younger generation.The conceptual innovation occurs in a few communication models only in family interaction at home, teacher interaction at school, and societal interaction in society.

of Society Interaction in The Society
Less Frequency