Bugis People Research Articles

Perlawanan Perempuan Bugis dalam Kumpulan Cerita Pendek Ketika Saatnya karya Darmawati Majid

This research is motivated by the massive dominance of Bugis men over all kinds of problems in the life of the Bugis people, including the lives of women. This controlling influence has turned Bugis women into number two beings in the social process. And Bugis women have to accept the fact that patriarchal culture is growing prolifically, including in literary texts. The purpose of this research is to discuss the efforts of the Bugis women's resistance which is contained in a collection of short stories When ItTime 'sby Darmawati Majid. The research method used is descriptive qualitative. The literature review uses an existentialist feminism approach from Simone de Beaviour. Data collection techniques used are literature study and reading and note-taking techniques. The presentation of the results is narrated in the form of descriptive analysis. The female characters carry out resistance, including resistance to marriage, resistance to tradition, and resistance social. The marginalization of female characters is caused by the stereotype of women, the subordination of women, and violence against women which diminish the existence of Bugis women.

Memahami Makna Interaksi Sosial dalam Keanekaragaman Etnis dan Budaya di Kelurahan Subagan Karangasem pada Abad Ke-19 Perspektif Masa Kini

Since the 19th century in Karangasem there has been interaction between various ethnic groups (Balinese, Sasak, Bugis, and Javanese). These social interactions lead to acculturation in several elements of culture, such as in elements of language, and cultural arts. The Sasak, Javanese, Bugis people migrated to Karangasem with various backgrounds and reasons, bringing with them their respective cultures. Gradually the cultural elements brought were accepted and processed into the Balinese Hindu culture, which is a native of Karangasem. Social interactions and acculturation that occur especially with Sasak Muslims cannot be separated from the existence of political power relations. Political power relations are also based on patron-client relationships, namely the relationship or link between the King of Karangasem as a leader and the people he leads. In the past, patron-client relationships were based on a sense of Utun (attention, loyalty), Tresna (loyalty and devotion (mutual respect and respect), mutual benefit, giving and receiving). Such leadership patterns are usually based on the teachings of Hindu philosophy, such as in the teachings of Asta Brata. This study is supported by the theory of structural functionalism, and the theory of hegemony from Gramsci. According to the theory of hegemony, mastering is not just dominating, but also with moral and intellectual leadership. The method used in this writing is through a literature review and the results of observations (observations).

VALUE OF WORK ETHIC IN PAPPASENG BUGIS AND ITS IMPLICATIONS FOR STUDENT CAREER MATURITY DURING THE COVID-19 PANDEMIC

Bugis people's way of life in working is guided by pappaseng. The purpose of this study is to describe the value of work spirit in pappaseng that students can guide in developing their career maturity towards guidance materials, especially during the COVID-19 pandemic. The research uses a qualitative approach; the type of hermeneutics is Gadamerian. They are collecting data using pappaseng text, interviews, and observations. Data analysis consists of (a) part, (b) whole, and (c) understanding of the underlying meaning. The findings of the work value research consist of ati mapaccing (good nature), lempu (honest), amaccang (intelligent), reso (hard work), sibaliperri (helping each other), and siri' (self-respect). Pappaseng work values ​​become a reference for the construction of career guidance materials to develop career maturity.

STEREOTIP SUKU BUGIS DALAM PERSFEKTIF SEJARAH

Since centuries ago, the Bugis tribe is known as trader, sailor, and immigrants. The excellence of the Bugis trader in mastering the trading network at the Malay Indonesia-Island has been recorded in colonial documents. It causes sailing, trading, and migrating have been identical to the Bugis tribe. However, in the recent decades, there has been stereotypes against Bugis people in Melayu as a pirates. The stereotype had alluded the sensitivity of the Bugis tribe also tarnish the dignity and the identity of the Bugis that causes social turmoil in the form of sense and protests from the Bugis community unity in Malay to the relevant parties. This writing aims to examine and analyze the cause of stereotypical emergence of the Bugis tribe as pirates from point of view of historical. Historical approach was used in this writing, by gathering and analyzing historical sources related to the stereotypes against Bugis in the past. Based on the existing sources of history, it found that the stereotype against the Bugis tribe as traders, sailors, and immigrants had heroism, honesty, discretion, and bravery in their identity. That is the symbol giving to the Bugis tribe's personality at Malacca Strain, it is not proven as pirates.

ININNAWA: Pendidikan Karakter Pada Anak Dalam Tradisi Suku Bugis Di Kampung Kukup Koya Koso Kota Jayapura

This research aimed to understand the Ininnawa tradition maintained by the Bugis people of nurturing their children in Kukup Village. The method used in this research was qualitative descriptive with a social phenomenology paradigm. Research findings: the Ininnawa tradition is a tradition where has a benefit for the Bugis generation in improving and maintaining cultural preservation to keep them facing and overcoming challenges. The Ininnawa tradition aims to increase the Bugis people's ability to adapt to their surroundings. This tradition is learning to develop intellectual skills and a principle firmly entrenched in adulthood about "seriousness" and "shame" in the spirit of success. The Ininnawa tradition is a hereditary inheritance from the Bugis people that is to be done from time to time in their lives as a way of preserving the culture that has a philosophy of thinking, feeling, and believing to behavior in society, which includes Sipakatau (not distinguish each other), Sipakainge (recognizing each other), and Sipakalebbi (mutual respect). The Ininnawa tradition exemplifies personality and social attitudes in everyday life. This tradition is consistent with Islamic teachings, which aim to instill good morals by the requirements of the Qur'an and Hadith.

Pojiale: Another side of the Buginese

This paper discusses a unique side of the Bugis that has not received attention in several literatures about the Bugis. The Buginese tends to express himself excessively and aggressively. Local people label such self-expression as pojiale, instead of using siri na pesse (one of the Bugis ethics and cultural values) as the primary reference to describe the character and behavior of the Bugis people, but rather based on the experience and reflection of the author as a Bugis person who was born and grew up in the life of the Buginese. From this experience and reflection, the author finds the pojiale as the unique character possessed by the Bugis. The gap between the ideal values of Bugis culture (Bugis ethics and siri na pesse culture) are factually practiced in the social life of the Bugis.

Legal Construction of the Buginese Understanding

This article investigates the relevance of values of Bugis culture dan Muslim Scholars' views in Bugis Quranic exegesis by MUI of South Sulawesi. This research uses a content analysis approach to the Bugis Quranic exegesis. Bugis Muslims scholars' views about women's rights (opportunity) to be public leaders, iddah, and inheritance distribution are relevant to core values of Bugis culture and local wisdom of Bugis people. To be public leaders, women never mind as long as they fulfill qualitative and functional criteria. In household affairs, a married couple is a partnership where both have responded to do together. 'Iddah stress to religious principle and culture of siri' (self-respect), paccing (purity), asitinajang (fairness). Inheritance distribution does relate to the right and responsibility to realize equality and justice. Muslim scholars' of Bugis have the expertise to deliver values of Bugis culture, and explanatory is not only explicitly, but also implicitly and inherently. The Quran and local wisdom are two values integrated into giving solutions to people. Therefore, the integration between local wisdom relevant to the teachings of Islam (the Koran) undertaken by the ulama will undoubtedly be more effective.

BISSU: ANCIENT BUGIS PRIEST (Perspective On The Influence Of Hindu Civilization In Bugis Land)

<p class="p2">This study discusses the Bugis or Bissu priests in South Sulawesi Province. The Bugis people's belief in bissu has been written since ancient times and has even been documented in the Lontara I La Galigo. In general, Bissu is a man but looks like and dressed up like a woman or in the Bugis language; it is called Calabai. During the heyday of the kingdoms in South Sulawesi, a Bissu had a crucial position in traditional ritual activities and other sectors such as medicine, as a fortune teller, to determine good days and a royal advisor. They are believed as the bridge between humans and gods or ancestral spirits through their language called Torilangi. Along with the times, the existence of Bissu in South Sulawesi began to disappear because they were considered to be carrying out idolatrous activities. There is no more special attention given by the government to their survival. So that many Bissu has switched professions to survive, such as being a bridal make-up, working on rice fields and gardens as well as taking part in regional tourism activities through the Magiri attractions they display.</p>

CRITICIZING THE BUGIS ISLAMIC SCRIPT, PAU-PAU RIKADONNA I DARAMATASIA FROM SIRIQ NA PESSÉ PERSPECTIVE

Pau-Pau Rikadonna I Daramatasia (PRID) is a very popular story and has an important position in the lives of Bugis people in South Sulawesi as well as in other region. In the script form, the story has three versions: Bone, Barru, and Pangkep. Not only being written in script form, the story is also staged in short films, picture stories, dances, and others. This article aims to understand the meaning for the Bugis' collective awareness of PRID stories. To reveal the meaning, Bone version of PRID will be used with considering the whole story. Bone's PRID is also unique because it has some additions of episodes at the beginning and at the end of the story that become the focus of this article analysis. In understanding the meaning contained in the PRID, Levi Strauss's theory of structuralism will be used by building binary opposition to the depth structure of the text. Based on the analysis conducted, the addition of episodes contained in the PRID version of Bone is closely related to the cultural value of siriq na pesse (honor and solidarity) which is opposing sharia values. This can be interpreted as an effort by the Bugis to reconcile the two values so that PRID is well thanked and appreciated until now as can be seen in Youtube contents.

EDUKASI PEMERTAHANAN BAHASA BUGIS PADA RANAH KELUARGA DI DESA BONTOMACINNA KECAMATAN GANTARANG KABUPATEN BULUKUMBA

The maintenance of a local language is a symbol of the survival of the concept of traditional cultural values. The loss or extinction of local languages, including Buginese, will also disappear and extinct the concept of traditional cultural values because traditional culture can only be understood properly through the expression of the local language of the people. In other words, if local languages become extinct, the image and identity of the people will become unclear. By raising the case for the maintenance of the Buginese in Bulukumba Regency, this Community Service aims to (1) describe the patterns of Buginese maintenance in the family domain in Bulukumba Regency and (2) analyze the factors that support the preservation of the Buginese in Bulukumba Regency, South Sulawesi Province. The method used is an approach through educating the local people to keep using the Buginese in the family realm. The results of the activity show that the Bugis people still maintain their language in the realm of a good family. Factors that support the maintenance of the Buginese in Bontomacinna Village are loyalty, awareness of the norm, language pride, age, and occupation.

Sociology of Bugis Society: An Introduction

This paper describes the socio-cultural heritage of the Bugis people in South Sulawesi from the perspective of sociology. The study approach in this research is historical sociology, which is intended to explore the socio-cultural values ​​of the past as a legacy that needs to be preserved. The life of the Bugis people throughout its history is very interesting to study, at least as a comparison with the reality of life now, namely after one of the ethnic groups in Sulawesi Province was influenced by modernization. This sociological study of Bugis society begins with a brief description of Bugis people and the world, social interactions, kinship systems, social stratification, social mobility, and social changes in Bugis society. Contact with the outside world and the Bugis people's penchant for wandering, caused this ethnic group to develop rapidly and even history records that the Bugis people built a center of government and became rulers of the kingdom in the archipelago.

Reconstruction of Historical Literature of Bugis-Makassar (Stemma Model Philological Studies)

This research was conducted to reconstruct literary works that contain the history of the life journey of the Makassar Bugis people in South Sulawesi. Information about the history of the journey of the Bugis Makassar community through literary works is interesting to reconstruct as an effort to understand the various facts of the life of the Bugis Makassar community. The problem discussed in this paper is what is the form of reconstruction of Bugis Makassar historical literature? The aim to be achieved is to find the results of the reconstruction of Bugis-Makassar historical literature. The method used is descriptive qualitative with a stemma model philological study approach. The results of data analysis show the results of the reconstruction of Bugis-Makassar historical literature which has six stages of events that mark the development and phases of the life of the Bugis Makassar community. Each period is marked by the works and literary figures of its era. The first period is the structuring of social life, the second period is the sianrebale era / the era of destruction, the third period is the era of resurrection, the fourth period is the golden age of the kingdom, the fifth period is the Dutch colonial era, and the sixth period is the era of independence. Every period there are phenomenal works that mark the times and historical figures who became legends in the Bugis Makassar community. The life phase of the Bugis Makassar community contained in historical literary works can be an important lesson in dealing with various phenomena of a better social life.

Ritual Adat Antar Padi: Konstruksi Teologi Kontekstual

From the many existing customs, one is very good and shows the sibling relationship between the immigrant community and the indigenous people of Aru. The Aru Islands have long been a place of trade because they have great natural products. Therefore, many immigrants of the Aru island to trade. It creates a sibling relationship between the two tribes. The association is framed in the Jabu-jabu bond. This Jabu relationship is established between 6 villages in the Aru Islands and one of the immigrant tribes. This bond occurs because there is a history, so they always perform traditional rituals every few years. This bond occurs when the Koba gets the Bugis and asks for rice. The Bugis people told them about the place, and during the process of taking their rice, they were helped by people from 3 villages in the Aru Islands. In the city of Dobo the immigrants (BBM and China) are more economically developed than the natives. Therefore, there is a need for a genuine understanding of how indigenous Aru people and immigrants should coexist reasonably and grow together. This research concludes that the immigrant community must respect the indigenous population and vice versa to advance the Aru Islands area. In addition to maintaining relationships with others, awareness to protect the environment is also very important. As the people of Koba and Jabu-Jabu see rice as a source of life, it must be manifested in all the universes. In this way, God can be understood as the source of universal brotherhood. And the Aru people embody it in their daily lives.

Sosio-Politik Orang Bugis dan Islamisasi Masyarakat Sulawesi Timur di Zaman Kolonialisasi Belanda

In the era of Dutch colonialism in Indonesia, with the trilogy of Western imperialism Gold, Gospel, and Glory, they not only came to dominate Indonesia's wealth but also extracted and embodied the faith of Muslims. In Central Sulawesi, many Christian missionaries were sent by the Dutch to sow the teachings of the Gospel so that to this day there are Christian congregation centers there. Areas with a strong Christianity are Poso and its surrounding areas in the interior, but at the same time, many inland and coastal areas in eastern Sulawesi are also very Muslim. One of the emerging identities in the community and network of the Bugis people. This study aims to determine the socio-political dynamics of the Bugis people and the Islamization of society in the East Sulawesi region. The approach used is a qualitative approach, with the type of literature study research, and Miles and Huberman's data analysis models, namely: data reduction, data display, and a conclusion or drawing or verifying. Based on the research results, the Bugis people are one and even the only ethnic group that has influenced East Sulawesi the most in terms of Islamic belief, which is predominantly dominated by the Bone Bugis. And the interaction patterns they built in the process of Islamization of the people of East Sulawesi, there are 5, namely: 1) Syiar Da'wah, 2) Trade (economy), 3) Settlement (Marriage), 4) Politics, 5) Education.

Social Dominance Orientation in Agrarian Resources Accumulation in Coastal Area Indonesia

Intergroup contact influenced the adaptation capacity of Bugis ethnic in the economic system in the destination site. When they become the highest of social-rank than other ethnicities in livelihood strategies by land-accumulation, it becomes important to analyze the working of power from the ethnic-Social Domination Orientation (SDO) theoretical. The role of ethnic-SDO is studied with assessment determination in a sociocultural context in intergroup ethnic inequality. Moreover, decision making in framing becomes challenged to be assessed at the individual level because it is assumed would influence the individual to enhance the hierarchy in the middle of uncertainty outcomes. This study aims: (1) elucidate the structure of ethnic inequality in livelihood strategies by ethnic-SDO in Bugis ethnic; and (2) recognize the role of framing in decision making as influencing factors of ethnic-SDO. This study approach is qualitative, which involves 25 informants. Data showed that ethnic-SDO in Bugis’s economic activities comprised of power that enhancing-hierarchy evolved ethnic inequality by high between-ethnic group inequality (BGI) and within- ethnic group inequality (WGI) in land-accumulation. It is found that the framing of Bugis people regarding skills and attitudes owned by other ethnicities in the decision-making tends to risk-avoid that enhancing-hierarchy in economic activities at an individual level.

The Siri Strategy's Value in Managing the Bugis Family Economy in Surumana Village, South Banawa District, Donggala Regency

Many people regard "siri" as having a bad connotation, which does not bode well for the Bugis. Because "siri" is frequently associated with violence and murder, the slogan "ejapi naeja" is frequently used (red later if you want red) It's always taken as a bloodbath. This value has become a sign associated with the Bugis ethnicity in every part of the country, even where the Bugis ethnicity is found. Siri culture is associated with a fighting attitude. Fight for justice, for humanity, and for the family's dignity. Many Bugis people are encouraged by Siri's ideals to work hard because they want to go on a pilgrimage as a mark of social prestige, and to work hard because they don't want to dishonor their families. If Siri is given room to think in the administration of the family economics, the dominance of the concept of decent value becomes an attractive positive value to be communicated. When it comes to revealing such events, a qualitative technique is ideal to apply because qualitative research takes place in a natural setting and aims to understand and interpret phenomena based on people's interpretations. Qualitative research involves the use and collection of various empirical materials, such as; personal experience, introspection, curriculum vitae, interviews, observations, historical, interactional and visual texts that describe routine and problematic moments, and their meaning in individual lives.

Kedudukan Uang Panaik Sebagai Syarat Perkawinan Dalam Adat Suku Bugis Menurut Hukum Islam

Bugis people, south Sulawesi, who are predominantly Muslim before carrying out marriage has a tradition of customs namely Money panaik. Panaik money is the giving of some money from the candidates the bridegroom to the bride’s party as a form of respect and as shopping money, customs traditions in the community,This Bugis tribe is mandatory or as a pre-condition of marriage which if no panaik money means no marriage, panaik money is determine based on the social status of the bride’s family, the level of education woman, up to the physical condition, the higher the status of a woman then the higher the nominal panaik money is determined. In law islam there areno provisions governing panaik money and only oblige the giving of dowry from the male candidate to the female candidate, not there is a provision regarding the size of the dowry but it is recommended that women who well is a woman who does not burden the bridegroom with excessive dowry. This study examines regarding the position of panaik money as a condition of marriage in tribal customs according to Islamiclaw and how the consequences of the marriage law are not qualified panaik money in bugis tribal customs according to Islamic law. This study uses a normative juridical approach. This approach focuses on researching library materials such as relevant laws and other sources. The results of this study are the position of money which is not regulated in Islamic Law, but the law is permissible because it is a form of gift and as long as it is not burdensome to the party giving, but if the demand for panaik money is too high and the prospective groom cannot fulfill it, it causes the marriage to be canceled and eloping, then Islam prohibits something that is superfluous, and the higher the amount of panaik money that can be deliberated as much as possible by theprospective bride and groom.

KEHIDUPAN SOSIAL DAN KEAGAMAAN ORANG BUGIS DALAM ENCIPTAKAN HARMONI DI DUSUN PULAU SOPPE DESA BATU PUTIH KECAMATAN POLEANG SELATANKABUPATEN BOMBANA

This research aims at: (1) describing the social and religious life of Bugis people in Creating Harmony at Soppe Island, BatuPutih Village, Poleang Selatan District of Bombana Regency. The theory for reading this research refers to Clifford Geertz's thoughts on Ethos, Worldview and Analysis of Sacred Symbols with qualitative methods. Soppe Island Hamlet is a village inhabited by Bugis people whose community lives always work together, care for each other and help with a deep sense of kinship among them. Community relations are familial in nature, which they refer to a term of situndrung, which means one trip is implemented in social, economic, religious, and kinship life. In social life they help one another, in the economy they lend one another to the means of production and consumption, that is location and fishing gear, in their kinship, they regar on one blood so that they care about one another, including in educating neighboring children and providing treatment to their sick neighbors and in religion interlocking each other and remindingeach others for good things. The religious life of the residents of Soppeisland Hamlet are always praying in congregation, taking part in majelistaklim activities for the ladies as a place for them to improve their religious knowledge and to establish communication with other fellow citizens, carrying out barazanji and carrying out mabaca-bacatradition as a form of expression of feelings gratitude to God Almighty by eating together, sharing food with neighbors and for establishing friendship with others.Keywords: Social life, religion, harmony, Bugis peoplethey regar on one blood so that they care about one another, including in educating neighboring children and providing treatment to their sick neighbors and in religion interlocking each other and remindingeach others for good things. The religious life of the residents of Soppeisland Hamlet are always praying in congregation, taking part in majelistaklim activities for the ladies as a place for them to improve their religious knowledge and to establish communication with other fellow citizens, carrying out barazanji and carrying out mabaca-bacatradition as a form of expression of feelings gratitude to God Almighty by eating together, sharing food with neighbors and for establishing friendship with others.Keywords: Social life, religion, harmony, Bugis people

Transformasi Produk Sekunder Pengolahan Minyak Parede Sebagai Produk Sambel Kerak Minyak

Coconut oil processing or what is known by the Bugis people in South Sulawesi, namely Parede Oil, leaves a secondary product in the form of oil crust. This oil crust is not fully utilized, especially as a product that can increase its selling value. Therefore, this community service in the form of a community partnership program conducts training in processing oil crust into oil crust sauce. Until now, this product has survived with a shelf life of more than 4 months without the addition of any preservatives. This product is packaged in a chili pot with a net weight of 60 grams. This program has succeeded in improving the skills of partners, namely the PKK Latellang Village, Patimpeng District, Bone Regency, South Sulawesi Province, in utilizing oil crust to become oil-based chili sauce which has high economic value.

SIRI’ DALAM ELONG MASYARAKAT BUGIS DI DAERAH TAWAU, SABAH

The Bugis people, originally from Sulawesi, has moved to and enhanced multiculturalism in Sabah. They gather in communities that retain many ancestral traditions despite inhabiting faraway lands. They are proud of inheriting their local Buginese wisdom, preserved and well-protected, especially by elders. This wisdom is passed on to subsequent generations to be practised – even in modern times. One such wisdom is called ‘siri’’ which represents pride and dignity upon which they build their lives. Therefore, this paper aimed to identify values reflecting ‘siri’’ in the Buginese ‘elong’ using Paul Ricoeur’s Hermeneutic approach. ‘Elong’ or words were obtained through interviews conducted on informants aged 50 and above in the Buginese community during a field study at Tawau. Findings showed a few themes within the ‘elong’, such as making a living, knowing the importance of knowledge, having good manners, preserving dignity and forgiving. The examination of ‘elong’ proved that they contain ‘siri’’ to steer the Buginese living within various communities. Keywords: Siri’, Elong, the Bugis, Paul Ricoeur’s Hermeneutics.