The concept of marantau (to go to the rantau, the outlying areas) has been critical to Minangkabau cultural identity (Mochtar Naim 1973; Kato 1982; Pelly 1983). Historically, as Mochtar Naim explains, the Minangkabau institution of migration was voluntary in nature and a temporary state, at least in intent. Young men left their family and village of birth prior to marriage in order to seek experience, knowledge, and fortune before returning to marry and settle down (Naim 1973:18). This historical gendered practice is the one celebrated in song titles, such as "Bujang Marantau" (young man going on marantau)--and lyrics. 

Migration patterns, however, have shifted since the publication of Naim’s seminal text. Today, many people--both men and women--migrate for purposes of employment, education, or marriage; the distances they travel have increased; and the move is often a more permanent one. There are now many Minangkabau people who have never lived in the homeland or areas adjacent to West Sumatra with long established Minangkabau communities for educational or work opportunities. In the 2000 census, 5.4 million people identified as Minangkabau: 69% of them lived in West Sumatra, while another 1.8 million were located either in neighboring Sumatran provinces or were scattered throughout the archipelago, with sizeable communities in major cities such as Jakarta and Bandung (Suryadinata, Arifin, and Ananta 2003: 545). 

Minangkabau migrants, whether the migration is temporary or more permanent, retain a conceptual connection to their ancestral village of origin, their kampung. In the matrilineal system, this is the place from where their mother, their mother's mother, their maternal great-great grandmother comes, whether they have ever lived there or not.