Bugis People Research Articles

Education in Learning Religious Education in College Education in Palopo City

Cultivating awareness of the multicultural dimension in a plural and multicultural society through education is urgent because education is a potential entry point to instill an appreciation for diversity due to ethnicity, religion, gender, and family economic background and others. college student. This study aims to describe the cultural values ​​of Bugis in Islamic education that develop in universities in Palopo City. In research using qualitative. The culture of siri 'in religious learning from students' attitude of discipline and responsibility. Discipline and student responsibility to maintain self-esteem and dignity of students which are a reflection of the culture of siri 'which functions as the spirit of students in the value education process. The concept of siri learning in education provides respectful values ​​such as Sipakatau (giving information), Sipakalebbi (Mutual Respect), Sipakaingge (Reminding each other), Sipakatou (Sharing). Bugis culture has a sense of love and affection for others which is shown by proverbs such as Mali siparappe, rebba sipatokkong, malilu sipakainge (other people are taken away, helped, some fall, are helped to wake up, others come out of the norm to be reminded / repent). Bugis people are fellow human beings, let alone fellow humans. So that Bugis cultural education is in line with the values ​​of pluralism that grow and develop in Indonesia.

Perubahan Tradisi Pembacaan Al-Barzanji ke Surat Yasin dalam Masyarakat Bugis

The background in this research is that in the past the reading of Yasin letters in Bugis society was very rare. However, the reading of Al-Barzanji is very often read in various events, for example the hajj pilgrimage, which every Friday night always reads Al-Barzaji, housewarming events, housewarming thanksgiving and other celebration events. Surah Yasin is read only at death events. The Bugis community also understands that reading the Yasin letter is read by someone who has died, more than that there are some of the Bugis people who understand that reading the Yasin letter means praying for someone to die soon. Over time the reading of Al-Barzanji began to be shifted with the reading of the Yasin letter which was previously read for people who have passed away now has been read at events such as moving houses, thanksgiving wedding, thanksgiving for hajj and other celebratory events. There is also a change in understanding of the reading of the Yasin letter which is now understood to ask for salvation to Allah SWT. The purpose of reading the Yasin letter in the Bugis community in Sungai Semut Village, Makarti Jaya Subdistrict, Banyuasin Regency, is as safety, to get the pleasure of Allah SWT, to facilitate death and to make matters easier. The researcher uses the study of the living Qur'an, which is a scientific study in the Al-Quran that looks at social phenomena in the form of the Al-Quran that lives in the Muslim community.

The Sea as Life Support for Bugis People in Colonial Period

This article wanted to describe how the sea became a pillar in Bugis people’s life. The purpose of the study was to explain analytically concerning the Bugis people’s livelihoods related to the sea, such as being fishermen, carrying out trading activities, and piracy. The method used was the historical method which included heuristics, criticism, interpretation, and historiography. The results indicated that Bugis people from then until the colonial period mainly depended on the marine environment. They lived in coastal areas that were close to sea life and depended on their life to the sea. Some of Bugis livelihoods during the colonial period were being fishermen, trading activities, and becoming pirates. Some of the fishing products were consumed by themselves, and the rest were sold. Activities in the commercial sector were carried out through trading activities. They sailed and traded on an international and inter-insular scale. Some other Bugis people depended their lives on piracy. They pirated in coastal areas and in the archipelago ocean. This study concluded that Bugis people’s life could not be separated from a marine environment. It was through the sea that during the colonial period, they could exist, survive, and develop. For Bugis people, marine environment was seen as a pillar of the community’s economy.

Mapatoppo as a The Tradition of Using Attributes for Bugis Migrant Pilgrims

This study aimed to determine the reasons for migrant Bugis pilgrims to carry out the mapatoppo ritual, the mapatoppo process and the impact of the mapatoppo on the lives of migrant Bugis pilgrims. This research is included in qualitative field research. The research setting is located in Tanjung Jabung Timur Regency, Jambi Province with a focus on Kuala Jambi Subdistrict, especially Tanjung Solok Village and Kampung Laut Village as the base for overseas Bugis people. The research subjects in this study were the village head and his staff as many as 2 people, 20 people for haji and hajjah of Bugis migrants and 2 people as topanrita (ulama / ustadz) of Bugis. The results of this study found three main conclusions: first, the pilgrims were interested in performing the mapatoppo ritual because they considered the mapatoppo ritual as a symbol for wearing the pilgrims attributes officially. In addition, they also consider the mapatoppo ritual as a means of dipalecceki barakka (the process of transferring barakka / blessings from anre gurutta or sheikhs). Second, the mapotoppo process for the male congregation begins with the way they sit in a half circle in front of their sheikh. Then they are summoned before the sheikh one by one. Then they were asked to intend and then paired with a white rimless fezlike cap and surubeng by the sheikh. They do this in turn until it's finished. Meanwhile, the mapotoppo process for women congregation begins with the way they sit in a half circle in front of the sheikh's wife. Then they were asked to intend and they were taught to use talulung. After finishing using the talulung, then put trispak on top of the talulung. Then they are dressed in kabbe (skipping clothes). Third, the impact felt by pilgrims who have carried out the mapatoppo ritual is that they always wear Hajj clothing on official occasions and in everyday life. In addition, they also enforced againts not to work for 40 days. They just rested at home while worshiping and waiting for the arrival of their family and neighbors

DECOLONIZING GENDER IDENTITIES IN INDONESIA: A STUDY OF BISSU ‘THE TRANS-RELIGIOUS LEADER’ IN BUGIS PEOPLE

<p>Bhinneka Tunggal Ika is one of the pillars of Indonesia that has placed our nation and nationess to a diversity of identity, from genders, tribes, religions, to cultures. Indonesia has a long history of gender diversity that recognized various gender identities as part of the culture. Henceforth, In Indonesia, gender is not perceived in a binary way between male or female, masculine and feminine, without giving the ‘third space’ to other genders and sexuality. For example, Bugis people recognize five genders: oroané, makkunrai, calabai, calalai, and bissu, which will be examined further in this paper. In reality, a lively debate emerges about “gender pluralism” that is considered not part of Indonesian culture. The rising number of persecution to the minority, including transgender people, has placed them to the most vulnerable groups because of their gender identity. This paper aims to deconstruct the understanding of gender identities in Indonesia through cross-cultural, socio-religious, and postcolonial approaches to develop the cultural history of gender pluralism in Indonesia. To examine further the decolonization of gender identities in Indonesia, the author identifies the process between ‘desire’ and ‘demand’ in terms of ‘The Colonizers’ and ‘The Colonized’ to see how the ‘dominant discourse represents reality about gender identities. By re-imagining ‘binary opposition’ in the ‘on-going’ process of movement happens in intercultural space, the author revives the ‘intersectional space’ of gender identities in Indonesia, as Edward Soja described ‘Third Space’. Research result showed that Bissu’s existence heretofore left ‘the conceived’ and ‘the Lived’ in the Bugis community; thus, it drifted the limited space given to the Bissu in ‘the perceived’. Consequently, it restricted the development of Bissu’s hybrid identity. Henceforth, the revival of malempu and malebbi were required as an intervention about giving back the power of agency within ‘sign games’ to the Bissu.</p>

BUGIS LANGUAGE MAINTENANCE STRATEGY IN LOMBOK

Bugis language is one of the Bugis ethnic cultural identities, which is still considered safe because it has a very large number of speakers throughout Indonesia. However, this language may undergo an extinction process, if there are no strategic efforts to maintain it. Therefore, the purpose of this study is to reveal the strategy of retaining Bugis speakers in Lombok to preserve the local language. The research was conducted at Paremas East Lombok in June-August 2019. This research used a descriptive quantitative approach. The results showed that the number of Bugis speakers in Lombok still exists, but the number is very small. Strategy to maintain the Bugis language in Lombok can be carried out in several steps, namely, encouraging Bugis people to continue to use the Bugis language in everyday life, promoting the use of Bugis language in the mass media, providing opportunities for Bugis ethnic students to learn their local language at school, and enlivening traditional art activities by telling stories using the Bugis Language. Keywords: local language, Bugis, ethnic, speakers

Vernakularisasi Al-Qur’an di Tanah Bugis: Tinjauan Metodologis Terjemahan Al-Qur’an Karya Anregurutta Muh. Yunus Maratan

This article aims to reveal the vernacular activities of the Koran in the South Sulawesi region through the work of Bugis scholars. The focus of this study is specifically on the work of Tafsir al-Qur'an Al-Karim bi al-Lugah al-Bugisiyah written by AG. Yunus Maratan by testing his methodology and dialectics within the framework of Bugis culture. By using a descriptive-analytic approach, this article shows the findings that this work is an attempt to bridge the al-Qur'an as an Arabic text with ordinary Bugis people who do not understand the original language of the Qur’an (Arabic), so that Al-Qur'an. Methodologically, the work is not a literary interpretation like mainstream tafsir literatures, but only as a translation work of the Koran that combines tarjamah lafziyah and tafsiriyah. This phenomenon also proves that the history of the spread of Islamic da'wah in the archipelago, especially in South Sulawesi, is very flexible by involving various local elements as a medium for preaching, including the vernacular of al-Qur'an. That is why the works of Bugis clerics and the cultural context of the community are intertwined in forming a local Islamic culture.

The Style of Customer Decision Making in the Bugis Community in Jambi

The Bugis tribe is one of the tribes that resides in South Sulawesi Province. This tribe is known to be very rational in acting and is always based on the teachings of the ancestors in the form of "Mappesona ri Dewata Seuwae" which means based on God Almighty. The Bugis tribe is known as an accomplished seaman, so they inhabit all provinces in Indonesia, including in Jambi Province. By inhabiting the Jambi area, the influence of the local culture will certainly affect the behavior of someone who resides in the area. Regarding this, the purpose of this research is to find out whether the decision making model of the Bugis people who live in Jambi still consider the Bugis cultural value when making product purchase decisions. The research sample consisted of 106 people, data were collected through questionnaires, and then analyzed descriptively quantitatively by calculating the index number values. The analysis shows that although the Bugis people have settled in Jambi, Sumatra, the product purchasing decision model is based on the value of the faith taught by the Bugis ancestors.

ANCANGAN MODEL PEMBELAJARAN MUATAN LOKAL BERBASIS BUDAYA KULINER

The study, entitled The Culinary Culture-Based Local Content Learning Model (MPMLBBK) is a study that refers to the Humanistic theory in the psycholinguistics of language learning. This model emphasizes the importance of human or student feelings (sipakatau concept), both in the mindset, feelings and behavior of students in decision making, as well as providing opportunities to actualize themselves to make learning meaningful so that in the future students can be useful in the midst of society. This study aims to describe the appropriate approach to learning models in teaching local content, especially the Bugis regional language in a fun, creative and innovative manner based on the traditional culinary culture of the Bugis people.

The Impact of the Value of Religiosity on Buying Decision Making on the Overseas Bugis Community in Jambi

The Bugis tribe is one of the tribes in South Sulawesi Province, in addition to the Makassar and Toraja tribes, who uphold their religion and become the basis for their behavior. This is in accordance with the Bugis philosophy of "MappesonariDewataseuwae” (surrender to God's will), which means that the Buginese people behave according to the religious values derived from their culture.The Bugistribe inhabit almost all corners of the archipelago, including in Sumatra, especially Jambi. By inhabiting the Jambi area, it is certain that the influence of the local culture will certainly affect the behavior of someone who lives in the area.Considering that, then, the purpose of this study is to analyze the influence of the value of religiosity of the Bugis tribe in Jambi on the decision of purchasing products.To answer the research problem, the data were collected through a questionnaire of 106 people, then analyzed using simple linear regression analysis. The research results obtained, that although the Bugis people have settled in Jambi, Sumatra, but the decision to purchase products is still influenced by the value of religiosity.

Makna Ritus Kematian pada Etnis Bugis di Banten

For the Bugis community in the Bugis Karangantu Banten village, death has a rite that is heavily colored by Islamic teachings. This is because death is the transition of human life from the real world to the mysterious realm, and Islam is believed to be a religion that can answer all mysterious problems after death. However, there are still some forms of ritual that appear to be inherited from pre-Islamic traditions. There are two unique rituals from the death rites of the Bugis Muslim community on the coast of Karangantu Banten, which are not found in the death rites of the Muslim community of Banten in general. First, the Mapasili rite which is performed on the 3rd day, and second, the Matampung rite which is generally performed on the 7th or 40th day, or after several months or one year has passed depending on the readiness of funds from the family of the deceased to perform the rite. this is because it costs a lot of money, such as a celebration or wedding ceremony. The Matampung rite is the biggest rite along the death rite for the Bugis people on the Karangantu coast, Banten

HARMONIZING CULTURAL DIPLOMACY AND COMMERCIALIZATION OF TRADITIONAL CULTURAL EXPRESSIONS: CASE STUDY ON I LA GALIGO THEATRICAL PERFORMANCE

Purpose: Indonesia is protecting Traditional Cultural Expressions (TCEs) by communal Copyright Law. In the case of I La Galigo, performers used one of Bugis's ancient literary works on theatre. Bugis people believe that there was a misappropriation of Bugis culture. This paper evaluates how cultural diplomacy gives benefit to the Bugis people and how to do Copyright law support I La Galigo theatrical performers. Methodology: From a methodological standpoint, this paper used both a normative and ethnography-legal research approach in data collection. Main Findings: Any society in Indonesia including the Bugis people has the freedom to preserve and develop their cultural values. Implications/Applications: The importance of harmonizing implementing legislation in protecting performers of traditional cultural expressions is very much needed. TCEs inscription as defending protection, its dissemination including cultural diplomacy, and its utilization become three chains supporting each other for the treatment of TCEs in the future. Novelty/Originality of this study: The research of I La Galigo theatrical performance in legal particularly traditional cultural expressions perspective has never been done by other researchers.

TYPES AND TRUST SYSTEMS BASED ON THE IDEOLOGY OF BUGIS COMMUNITY CULTURE ON LOCAL INTEREST VALUES IN CENNING RARA SPELLS

This research analyzes the type and belief system based on the Bugis cultural ideology of the values of local wisdom in the cenning rara spells. This research is a descriptive qualitative research by having two sources of data, which are spells and responses or opinions of Bugis people about spells. This type of research data in the form of words, phrases, expressions, and statements, both from the contents of the spell and from the opinion of the Bugis community about spells. The approach used in research, namely the ethnographic approach. The work method of ethnographic approach is that the researcher is directly involved in the field or the Bugis community environment to obtain more accurate data. The data analysis technique used for the data collected is a cultural interpretation technique. The results showed that there are three types and cultural ideology contexts of the Bugis community in the cenning rara spells, namely (1) the enchanting cenning rara spells that is considered effective in capturing the hearts of the opposite sex, (2) the power cenning rara spells which is considered as a thickener, and (3 ) cenning rara spells treatment that is considered a young preservative.

Alteration of Bugis Traditional Architecture in Coastal Area in Cungkeng Village, Bandar Lampung

Cungkeng is a coastal village located in Bandar Lampung. In this area, there are traditional forms of Bugis’ houses arising from the presence of migrants of Bugis people who came from the Bugis tribe in South and Southeast Sulawesi, then forming a new environmental image that is the pattern of the form of the house far from where it came from, but is attached and is closely related to the personality of the Bugis people. Acculturation of Bugis’ houses in the middle of Bandar Lampung city is highly possible and become an interesting research topic, how the Bugis community in Cungkeng village retains its original traditional architectural forms and anticipates different characters from the house forms that still characterize the Bugis architecture. It can be observed from the comparison between the original Bugis’ house form and the existing Bugis’ house in the Cungkeng village settlement. The data processing was done based on qualitative method, through this method found the influence of heterogeneous culture in Bandar Lampung. Even though it is in the form of a house, it still maintains the authenticity of the Bugis’ house in accordance with the standards set by the original Bugis tribe.

NILAI-NILAI DAKWAH DALAM LONTARA TARO ADA TARO GAU (STUDI KEPEMIMPINAN RUMAH TANGGA DI KABUPATEN BONE)

Basically Islam is very dominant form the behaviour of Bugis people in communicating because the value of Bugis culture has experienced the process of Islamization, namely when the entry of the element Sara' (Syari’at) colouring and become the spirit of the elements In Pangadereng so that the dance is no longer a stretch of religion with Islamic teachings. If a leader has a desire and determination to apply the Taro communication attitude There is taro gau, then realize in the leadership of his household, then it is an excellent effort in maintaining the house integrity His household. The Bugis people usually socialize in the family about the admonitions like this and will grow from individuals into families and will eventually become a unit of society implementing the Taro attitude their taro gau, Four Principal value in the Taro Taro Ada taro Gau, namely Macca or to acca (smart), Malempu (honest), Magetteng na Warani (strong and brave) and Manini(thorough).

Siri na Pesse: The Bugis Custom in the Philosophy of Value Perspective

The custom or the culture of siri na pesse is the soul, dignity, and self-respect of the Bugis people. The Bugis people defend and uphold siri na pesse which is considered polluted or defiled by others will always be willing to sacrifice anything including their body and soul. This study aimed to describe the philosophical values embodied in the culture of siri na pesse using Max Ferdinand Scheler's approach. This study was descriptive qualitative research in the field of philosophy where data collected through library research supported by interviews. The steps of this research were data identification, data collection, data categories, data classification, and data analysis. The data analysis method used was the hermeneutic method and its methodical elements. This method was used to understand the philosophical values contained in the object of research, through verstehen and interpretation. The results of this study indicate that there are four hierarchical philosophical values of siri na pesse. The values hierarchy is first, the holiness values; the value of Godness or the value of beliefs, and the cultural values including morals and customs values. Second, spiritual values; honesty values, persistence values, propriety values, consistency values, and heroic values. Third, vital values; solidarity values, intellectual values, fairness values, and welfare values. The last is the values of pleasure including business and competitive values, material values, and satisfaction values.

GELIAT, DILEMA SATU RUMAH DUA NEGARA DAN TRADISI KEAGAMAAN SEBAGAI KEKUATAN PEMERSATU DI KALANGAN MUSLIM SEBATIK

<p>Improving the quality of life of the people in the border areas is the concern of the government in a united spirit to develop Indonesia from the edge to achieve national integrity and increase community benefit. One of the prerequisites for the benefit of the community is the maintenance of unity, especially Muslims. This study aims to examine and explore religious traditions as cultural and social capital of the Sebatik people to increase unity in society. The study used a qualitative approach with in-depth interviews, observations, and document reviews used to collect data. The research analysis was conducted descriptively and analytically through the mechanism and process of data reduction, data display and data verification. Documents were analyzed using content analysis. Research findings indicate (1) a number of social, economic, and security issues, as a consequence of Sebatik's position as a border area; (2) however, the problems that arose did not shake the unity and integrity of the local community and the border region between the two countries; (3) one of the binding factors of unity is social and cultural capital in the form of religious traditions as the cultural core of the society supported by the dominant culture of the Bugis people.</p>

The Cost of Panai' as the Marriage Requirement for the Migrant Bugis Tribe under Adat Law

This research aims to examine the legal phenomena of the application of the panai money, the cost imposed for the migrant Bugis customary law community in Sukabumi Village, Mayangan District, Probolinggo City, East Java. In other words, Panai' money is such customary money which must be handed over in Bugis tribal marriages. The data analysis method used is descriptive qualitative. Data collection techniques using literature study, observation, interviews, and documentation. The results of this study indicate that the submission of panai money has become a tradition that originated from an ancestor that is still valid today. Due to the high panai money, however, many of the Bugis people who wander no longer use panai money, as it takes into account the weakness of their customary values, as well as the many other cultures that influence, but there are still people who still defend it because of their strong customary values ​​which they still hold even though in the migrant area. Because panai money ’is a tradition that has long been a benchmark for Bugis people, this tradition still strongly considers moral sanctions, and the avoidance of this money is responded by some people to decide to elope.
 Keywords: Migrant Bugis Tribe, Marriage Law, Adat Law.

IMPLEMENTASI RASI BINTANG NAVIGASI BUGIS PERSPEKTIF ILMU FALAK

This study discusses the implementation of Bugis navigation constellations in Falak Science. Star is a form of the sign of the greatness of God Almighty, which was created in vain, it has an important role in human life, one of which is that stars can be used as directions, as is known by the Bugis people in South Sulawesi, which makes stars as system navigation in the voyage which came to be called Bugis navigation. The aim of this research is to find out the implementation of the Bugis navigation constellations in Falak Science. This research belongs to library research, using a multidisciplinary approach, namely: the syar'i approach, the philosophical approach and the astronomical approach, where the data deemed relevant in the object of this study are analyzed and studied in depth by the author then poured in the form of discussion in answering the problem.

Eco-phenomenology in the local concept of Buginese agriculture based on Kutika manuscript

The way Bugis people adapt to nature has been contained in the book of Lontara’, which is called Kutika. Kutika’s scriptwriting background was full of philosophies and religious influences when the script was created. The philosophical calculation time shows how Buginese humans talk to nature, read signs, and treat nature as an equal element, not as an object. This philosophical triggered the writer to see it from ecophenomenology by Saras Dewi and Heidegger’s perspective. This research applies a philological approach with a critical edition method to translate the manuscript, then linking text analysis with ecophenomenology. Through the eco-phenomenology approach, local concepts in the Kutika text regarding the use of natural pesticides (biopesticides) can be described. Eco-phenomenology views humans and nature as equal entities. This is in line with the Bugis perspective, which views pests not as the enemy but as friends who should be fed first. Lontara’ Kutika shows that since hundreds of years ago, the Bugis people have had modern agriculture techniques with their local knowledge. The knowledge that is considered ancient is needed as an alternative to solve environmental problems today.