Kingdom Of Gowa Research Articles

Religious Transformation In Wajo: The Islamization Era 1582-1626

This article endeavors to uncover the process of Islamization within the Cinnottabbangka Kingdom, more commonly recognized as the Wajo Kingdom. Employing a historical approach, it utilizes various stages of historical research, involving heuristic methods for source collection, internal and external critique of historical sources, interpretation, and historiography. The findings from this research suggest the establishment of Wajo as a kingdom believed to have originated around the mid-15th century, initiated by an individual who founded the Lampulungeng settlement, known as Puangnge Lapulungeng. This phase progressed with the arrival of La Paukke, a noble and the offspring of Datu Cina, who laid the groundwork for the Cinnotabi Kingdom, eventually evolving into the Wajo Kingdom. Furthermore, Islam's adoption as the official religion in Wajo by the royal elite through the musu’ selleng, instigated by the Gowa Kingdom, is a significant event. This acceptance took place on Tuesday, 15 Safar 1019, corresponding to Sunday, 9 May 1610, when Arung Matowa Wajo La Sangkuru Patau embraced Islam, adopting the title Sultan Abd. Rahman. Subsequently, the reception of Islam by the Wajo kingdom led to substantial transformations in governance and social structures, notably through the Pangngadereng system, a set of normative and customary rules grounded in elements like ade’, bicara, rapang, wari. With the integration of Islam into the Wajo Kingdom's governance, the Pangngadereng system merged with Sharia principles. The amalgamation of Bugis Wajo cultural values within the Pangadereng concept and their alignment with Islamic teachings encompassing belief, Sharia, and ethics represents a harmonious blend, supporting a balanced lifestyle across personal, societal, and national domains.

Historical Gastronomy of Coto Makassar

Coto Makassar is a soup dish originally from the Kingdom of Gowa, from Gowa region, South Sulawesi. The soup dish is usually eaten with rice cakes called Burasa. It is also consumed with additional of taoco sauce. The use of taoco shows that this food is influenced by Chinese food that was known in the 16th century. Coto Makassar is suspected to exist since the time of Somba Opu, during the reign of the Kingdom of Gowa, which was victorious in 1538. As a food that has been around for generations and has a deep historical value, Coto Makassar is a superior product but not many people know about its gastronomic history and value. The first step that can be taken is starting from summarizing the complete history of Coto Makassar. The purpose of this research is to know the complete history of Coto Makassar, its function, its development to date, and also to document it so that this traditional dish is better known by the public and its originality is maintained. This research uses the descriptive qualitative method. Sources of data used are sources, places of events, and documents. The data collection techniques used were interviews, observation, and documentation. The data analysis technique is carried out interactively and takes place continuously on the field and continuously until the data collection is complete. The results showed that Coto Makassar is one of the typical culinary delights from the city of Makassar which is made from various cow’s meat parts with different values. This dish has a deep historical and philosophical value since the days of the kingdom of Gowa - Somba Opu. Some well-known Coto Makassar sellers have started making efforts so that this dish can be distributed to other cities by selling the specific spices used in the dish outside South Sulawesi.

Perkembangan Pendidikan Islam masa Awal di Sulawesi

This article aims to discuss the development of early Islamic education in Sulawesi. The arrival of Islam in Sulawesi was a bit late when compared to other regions in Indonesia, such as Sumatra, Java, Kalimantan and Maluku. This is due to the fact that the kingdom of Gowa was known as an influential kingdom and became a kingdom in the early 17th century. There were three figures who played an important role in the process of Islamization of Sulawesi, namely; (1) Addul Makmur, more famous as datuk ri Bandang (2) Sulaiman, more famous as Datuk Patimang. (3) Abdul Jawad, who is better known as Datuk ri Tiro. The method of the Islamization process in Sulawesi was carried out using several approaches including: through the Palace, politics, customs, trade, and diplomacy or dialogue. The development of Islamic education in Sulawesi is classified into two, namely; non-formal education and formal education.

King, Power, and Trading Ports: West Coast of Sulawesi in the Archipelago Spice Trade Route

South Sulawesi, which we find today as one of the provinces in Indonesia, is a peninsula that has an important role in the country's maritime history. On the west coast of Sulawesi, there are several kingdoms that have an important role in the archipelago's shipping and trade activities. This is due to its position on the Indonesian shipping route from west to east or vice versa. Thus, when discussing the strip and the spice trade as an important commodity of the world, then the gait of the kingdoms in this region becomes interesting to study. This paper discusses several kingdoms involved in spice trade activities, such as the Gowa Kingdom, the Tallo Kingdom, the Siang Kingdom, the Tanete Kingdom, the Suppa Kingdom, and also the Bantaeng Kingdom. Although only the Kingdoms of Gowa and Tallo are considered to be at the forefront of trade activities, but some kingdoms that have abundant produce also play a role as suppliers of various commodities that can be exchanged for spices

Orang Bugis: Konstukrsi Identitas Baru Di Tanah Banten 1970-2000-an

This study aims to determine the traces of the presence of the Bugis people in Banten Lama, using historical research methods, namely heuristics, criticism, interpretation, and historiography. The results of this study indicate that the background of the existence of the Bugis people in Banten started after the makassar war (17th century) which made many officials of the Gowa kingdom and their ethnic Bugis allies to go to Banten as a new place to fight the Dutch. However, during this period there was no Bugis settlement in karangantu (banten lama). Entering the 1970s, Bugis people arrived from Sumatra to karangantuk because it was caused by economic factors, namely that there was a Karangantuk port as an infrastructure that supported the life of small industries. These industries are capture fisheries, wood processing industry, shipbuilding (fishing boats). The development of the Karangantuk coast gave birth to multiple effects, such as an increase in the population of the Bugis people, causing some Bugis people to work in various sectors, such as a cottage industry for making yeast, employees in garment factories and wood factories. In the political field, some Bugis people also fill important government positions, contribute to building the province of Banten, and also contribute to the scope of regional organizations such as the association of the South Sulawesi people in Banten.

KING OF GOWA XIV THROUGH ISLAMIZATION IN BONE DURING 17TH CENTURY

Kingdom of Gowa – built approximately in 14th century, as well as officially to be an Islamic Kingdom on November, 09 1607 – Islamized many kingdoms in Sulawesi, Kalimantan, and Nusa Tenggara Islands. It had great military, especially in Sultan Hasanuddin era. This empire was able some times to conquer VOC offense. Unfortunately, Gowa fell by divide et impere, a strategy of VOC collaborated with Arung Palakka, king of Bone. Eventually, Sultan Hasanuddin signed a letter of agreement called Bongayya agreement. It said Sultan Hasanuddin must give Gowa up to VOC. Then, since signing the agreement in Batavia on 18th November 1667, the empire of Gowa officially fell to VOC. Indeed, that was the last of triumph of the greatest and strongest kingdom ever in Sulawesi called Gowa.

Nilai-Nilai Pendidikan dalam Sejarah Kebudayaan Islam di Kerajaan Gowa

This study aims to How the Values ​​of Education in the history of Islamic culture in the Kingdom of Gowa, How the history of Gowa people in the field of socio-cultural and economic and How the peak of success of Islamic culture Gowa (research focus of repatriation movement Tuanta salamka Sheikh Yusuf). The results show. First, Islam entered and influenced the Bugis culture of Makassar, before Islam entered the kingdom of Gowa is basically seen in three forms Belief in the spirits of ancestors, Belief in gods patuntung and Belief in evil persona. Second, the Socio-Cultural System of the Gowa kingdom can be explained as follows. high status and social position. Meanwhile, the socio -economic system of the Gowa royal society, as it is known, is very worrying due to the colonization carried out by the Dutch VOC. Third, Repatriation is the process of returning a citizen who has gone to another region to return to his place of origin. Sheikh Yusuf's repatriation process is done by seeking and collecting donations that are planned as a cost from the implementation of repatriation.

SOCIAL-POLITICAL CONDITIONS AFTER THE BONGAYA TREATY OF 1667; ISLAMIC POLITICAL PERSPECTIVE

This article aimed to describe the socio-political conditions after the Bongaya Treaty of 1667. This study employed the historical research method (library research). The researcher applied several approaches, namely the historical approach, religious approach, anthropological approach, and sociological approach. The Makassar War is a momentum for change from all aspects, not only changes from the political aspect but also the social, cultural and economic aspects that greatly tormented the people of Gowa. As a King, Sultan Hasanudin was responsible for the fate of the royal people of Gowa, which was getting sad. Sultan Hasanudin had to consider this even though he wanted to continue to fight. Sultan Hasanudin really understood the suffering of the people of the Kingdom of Gowa. Due to these considerations, the war lasted approximately four years, starting from 1666-1669 and ending with the Bungaya Treaty, which consisted of 30 articles. The treaty affected all aspects of Gowa community life, not only in terms of political factors but also the existence of Muslims. Since then, the power and influence of the Netherlands in East Indonesia began to be embedded towards serious colonialism. Sultan Hasanuddin, who dashed to defend his country until the last second has controlled the Kingdom of Gowa for 16 years; namely 1653-1669 and died in Gowa on June 12, 1670.

Measurement of the territorial sea of the kingdom of Gowa, Indonesia: Comparative study in international maritime law

The history of the measurement of territorial sea width in international maritime law is influenced by state practices, theories and doctrines. Recently, a 12-mile wide territorial sea measured using the baseline method set out in the United Nations Convention on the Law of the Sea (UNCLOS) 1982 was prescribed. Previously, the enforcement of sovereignty over territorial sea was carried out according to the interests of each country. The Kingdom of Gowa - Makassar, a state entity before Indonesia was made a Dutch colony (Dutch East Indies), was a famous kingdom that controlled sea shipping and trade in the seventeenth century. Their trade activities reached as far as Kampuchea, Siam, Johor, Moluccas and surrounding areas. This study examines how the Kingdom of Gowa - Makassar determined its territorial sea. By implementing an interpretation and analogy approach, this study concludes that the Gowa - Makassar kingdom employed several methods to determine its territorial sea during its reign.

Makassar War in the Perspective of the Indonesian Total War

The purpose of writing this article is to take a lesson from history and then make a comparison in order to find the strengths and weaknesses of a nation in implementing a defense system, and it is stipulated in a state document in the form of law if we look at events that occurred in the past, the location of the port Somba Opu is located in a very strategic area, which is located between Malacca and Maluku which makes the VOC (Verenigde Oost Indische Compagnie) or the East Indies Trade Association intending to implement monopolistic practices; therefore Makassar port must be controlled and must be under VOC control. In addition, the VOC did its best to provide spices to the European market by monopolizing the spice trade in the archipelago. While also wanting the divine government to be under VOC control, this was a threat to the interests of trade and shipping on the island of Maluku for the Makassar Sultanate since the arrival of the VOC. Because of that, there was trade competition between the Kingdom of Gowa and the VOC, and it was inevitable that there would be friction which resulted in the emergence of social conflict between the Sultanate of Makassar and the VOC, which at its peak broke out in a war between the two sides known as the Makassar War in the XVII century. The conflict continued after the Bongaya agreement on November 18, 1668, which led to major changes in the Bugis-Makassar Kingdom. The VOC obtained a trade monopoly in Makassar, and all non-Dutch Europeans were forced to leave Makassar. The conflict in Makassar resulted in an unstable security situation. The universal defense system, as stated in the Republic of Indonesia Law (RI Law) Number 3 of 2002 concerning national defense, has stipulated that the Indonesian defense system is SISHANKAMRATA, where the contribution of the people in it is an important part).

PRESERVATION OF ROTTERDAM FORT POST BONGAYA AGREEMENT IN MAKASSAR

The purpose of this study was to clear analyze the existence of Fort Rotterdam and its preservation after the Bongaya agreement in Makassar. This study uses the steps in writing history, namely heuristics, criticism, interpretation and becomes a historiographical work with the literature study method. The results of this study indicate that First, Ujung Pandang Fortress have built by the Kingdom of Gowa to defend the greatness and dignity of the Gowa kingdom from colonial threats. This fort is one of the guard forts of the main fortress of Somba Opu, which is the center of the Kingdom of Gowa. After the Gowa kingdom lost the Makassar war and confirmed by the Bongaya Agreement on 18 November 1667, the Ujung Pandang fort fell into the hands of the VOC (Netherlands Indies Trade Association) and changed its name to Fort Rotterdam and as a spice-trading center from east to west. Second, the preservation of the fort after the Bongaya Agreement, namely during the Japanese occupation. The fort have used as a center for language and agricultural research activities, after that in 1973 after independence the fort changed its function as the National Institute of Antiquities and Heritage, which is currently known as the Cultural Heritage Conservation Center and Museum La Galigo.

Utilization of ICT-Based Learning Media in Local History Learning

This research aims to understand how students’ perceptions and lecturers regarding the use of ICT in learning Local History at the Historical Education Study Program of the Faculty of Social Sciences, Makassar State University. This research uses a qualitative approach with a case study design. Data collection techniques carried out, including observations, interviews, documentation and literature. Data analysis was carried out using the model developed by Mile and Huberman, which is collecting data, data reduction, data display, drawing conclusions. Local history learning is considered not able to have a positive impact on both cognitive and affective aspects of students. This happens because the learning media used do not present learning that is fun and seems conventional. From the results of the research concluded that using ICT-based learning media can help students to understand the material of the Gowa Kingdom’s resistance to the VOC properly and chronologically.

Kajian Revitalisasi Kawasan Benteng Somba Opu Sebagai Kawasan Bersejarah

<p><em>Among </em><em>a number</em><em> </em><em>fortress</em><em> of Gowa, the largest and strongest is the Somba Opu Fortress. Somba Opu Fortress is the main fortress of the Kingdom of Gowa, the King of Gowa</em><em>’s resident</em><em>. The uniqueness of the fortress is that </em><em>it</em><em> is made of clay and egg whites instead of cement, so tourists are interested in visiting it. The purpose of this research is to contribute the concept of knowledge relating to </em><em>a</em><em> </em><em>study of r</em><em>evitalization of Somba Op</em><em>u Fortress</em><em>. In this study the method used is a naturalistic qualitative research with an inductive strategy. Revitalization is a development activity that is</em><em> </em><em>aimed to grow back important values</em><em> </em><em>of Cultural Heritage with function adjustment</em><em> </em><em>new space that is not contrary to principle</em><em> </em><em>preservation and cultural value of the community.</em><em> </em><em>Zoning system as revitalization methode of Somba Opu Fortress is still being explored by government of Sulawesi Selatan Province. </em><em>From the </em><em>re</em><em>search it can be concluded that the Somba Opu</em><em> Fortress</em><em> is rectangular. The shape and size of the fort</em><em>ress </em><em>is the most appropriate condition with the geomorphological conditions at that time. The area of Somba Opu </em><em>Fortress </em><em>as a historical </em><em>district</em><em> needs to be considered and well maintained by related </em><em>stakehorders</em><em>. One of the maintenance efforts that can be done is revitalization to restore the area make it more attractive and more useful than before.</em> <em>The fortress of Somba Opu has become historical area, so it should be protected, preserved and maintained so that the cultural meaning contained in it still remains.</em><em></em></p>

ANALISIS ISI SENSASIONALISME BERITA KRIMINAL (STUDI KASUS PROGRAM INEWS DAN KOMPAS SULSEL)

ABSTRACTThis study discusses the Analysis of the Content of Sensationalism in Criminal News (Case Study of the Inews Program of South Sulawesi and KompasSulsel). The basis of this research began because of the fierce competition between television, newspapers and radio and the limitations of the medium, making television shift from the emphasis on public conversation leading to entertainment. There was a tight competition in the Market News. This condition provides an increase in a phenomenon called "sensationalism". Criminal news is classified into sensational news because the topics and images displayed include sensationalism. In addition, criminal news also has the ability to attract the attention of the public. This study aims to compare the level of sensationalism in news programs, especially criminal news on InewsTv and KompasTv, through the InewsSulsel and KompasSulsel programs. From these comparisons, the research method used is content analysis by comparing messages from different sources. This can be seen in the news of Inews-Sulsel and Kompas-Sulsel which are packaged with the selection of certain words in the title, the use of graphics, interesting drawings and information, the borrowing of expert mouths to convey ideas, angle setting for media presentation, music use, songs and repetitive effects so that they are familiar and determine the agenda agenda [agenda setting]. The results showed that the Inews-sulsel news program was more sensational in presenting news about the chaotic case of the Kingdom of Gowa compared to the Kompas-sulsel program.
 Keywords: Analysi; Sensationalism; Criminal News; Television News

Gaukang and White Coup: Dismantling of Traditional Power

This paper discusses the concept of power adhered to by the South Sulawesi community and explains the power struggle which had occurred both in the past and present. The South Sulawesi community’s conceptiontraditional power on power signifies a strong, transcendental relationship between themselves and supernatural powers, wherein all objects possessing certain peculiarities are inseparable from the stable and unchanging cosmic world. Thus, gaukang holds a significant position in the life of the South Sulawesi community, particularly pertaining to matters of power struggle. The waxing and waning of traditional power in South Sulawesi is determined by at least three factors: firstly, a change in power patterns with the emergence of new elites having a commoner background; secondly, incessant resistance to feudalistic rule; and lastly, the application of modern bureaucratic model. The general conclusion of this paper emphasizes the position of gaukang as a central point affecting the various power struggles that occurred throughout the history of the South Sulawesi community. The enactment of Regional Regulation (Perda) No. 5 year 2016 on the Organization of Gowa Regency Local Cultural and Customary Institution provides a peek at how bureaucratic power had dismantled traditional power in Gowa Regency, which included, consequently, the transfer of authority over the royal heirlooms or gaukang of the Gowa Kingdom.

DEVELOPMENT OF TASAWUF IN SOUTH SULAWESI

<p align="center"><strong>Abstrac</strong></p><p>This paper describes the development of Sufism in South Sulawesi. As in the archipelago such as Aceh, Minangkabau, Palembang, Banten, Demak, Banjar and Ternate, Gowa and Bone as the epicenter of the development of Islam in South Sulawesi is also influenced by Islamic teachings of tasawuf. The preachers who brought Islam to the archipelago were Sufis who taught Sufism. During this happening contestation and clash between the philosophical color of Ibn Arabi and tasawuf al-Gazali, then Sufism's style that developed in South Sulawesi society successfully reconciled these two domains which then called Neosufisme. The main figure of Sufism in this period is Sheikh Yusuf al-Makassari who developed Tarekat khalwatiyah Yusufiyah and Sheikh Abdul Munir Syamsul Arifin developed Khalwatiyah Sammaniyah. This tarekat then gives influence to the people of South Sulawesi, especially in the Kingdom of Gowa for ethnic Makassar and the Kingdom of Bone for ethnic Bugis. The influence of Sufism is still being felt in various aspects<strong></strong></p>

Historical Studies on Sarak Values and their Implementation in Gowa

Abstract The study examined historical sense of sarak values and their implementation in Gowa, including the concept of sarak as a part of pangngadakkang element, Gowa people’s understanding about sarak as pangngadakkan element, and the implementation of sarak values among Gowa people. This is a qualitative descriptive research implementing field research method. In order to find out the actualization of sarak in Gowa, it also used historical approach as the main method in the research. The data obtained in this study were processed and analyzed in a deductive, inductive, and comparative way. The study found out that sarak is Islamic law as well as pangngadakkang element which is determined after Islam exists and is accepted by the people of Gowa. The implementation of sarak in Gowa is loaded with intellectual, moral, social, and ritual values. Spiritual values related to humanism contain aspects of the sanctity of life. Intellectual value is found in the history that in the era of Gowa Kingdom local people have reached high intellectual capacity. The teachings of sarak also set social values which mainly include on procedures of men relation in the law of family and muamalah. Ritual value is also the most prominent aspect as reflected in palili and attumate ceremony. The research indicated the significance of preserving sarak values as the element of pangngadakkang as long as it does not conflict with the teachings of Islam, for it symbolizes identity of a community that has been bequeathed by the glory of the past.

PARAGA GAME AS TRADITIONAL SPORTS FOR BUGIS MAKASSAR TRIBAL COMMUNITIES IN SOUTH SULAWESI, INDONESIA

The current study aims to identify 1) the developmental history of Paraga game in South Sulawesi, 2) the way how to play Paraga game by the communities, 3) the movement skill aspects, and 4) the physical ability aspects. The research was conducted in center cultural exhibition that foster and preserve the game located in South Sulawesi. The current study used qualitative descriptive method using the research subject of Paraga game as the traditional sport of Bugis Makassar Tribal Communities in South Sulawesi. It contains movement skill and physical ability aspects in playing Sepak Raga attractions. The data were collected by using several techniques such as observation, documentative recording and interview. The results of Paraga game as a traditional sport of Bugis Makassar tribal communities in South Sulawesi Indonesia can be concluded as follows: 1) The history of Paraga game of Bugis Makassar tribal communities in South Sulawesi since past until today has shifted its functions, even among communities in South Sulawesi who had already considered it as traditional sports and cultural heritage which should be well preserved. Based on the history of Lontara , this game was performed as an entertaining media, event for the inauguration of the king ( somba ) of Gowa kingdom to entertain the royal guests. The first Bola Raga was played when the game was being discovered and performed by To manurung a sport derived from heaven, and made of gold ( raga bulaeng ). Along with the development of this game in the communities, a village named Paraga was found in Dusun Kaemba that is Ujung Bulo that had been visited by a king ( karaeng ) of Gowa kingdom. He spread Islam and introduced traditional musical instruments, especially drum ( ganrang ) and gong which made a Paraga appearance was no longer displayed with common movements, but it has been now accompanied by traditional musical instruments. It was certainly used as a medium to distribute Islam in Kaemba since then. Once upon a time, there were only certain people of Gowa from aristocratic family who could play the game, but it had been popular and played by the communities as time goes by. Also, it had been often performed in marriage events, and cultural festivals at provincial level and at the international level considered as traditional sports. 2) The procedure of the implementation of paraga game consists of several step and preparation. The preparations are physical preparation and psychological preparation. Other than that, the paraga players should also prepare the requirement tools such as traditional uniform, traditional music instrument which will be used to accompany the show of paraga game, and bola raga that is used to do the show of paraga game. 3) Some aspects of skill movement that must be mastered by the players is Movement skills in juggling the bola raga when standing up, sitting down, and when the player does a stack formation, Movement skills when playing the bola raga on the foot or with the hand and Movement skills when doing the last formation which is forming three stack formation, and the top most player juggle the bola raga from foot to the head with a perfect execution, that is when the bola raga sit motionlessly on top of the head of the player without falling to the ground. 4) The Physical ability aspect contained in the paraga game, there are aspect of physical ability which is the skill from the player when playing the bola raga. The forms of physical ability that exists in the game are speed, skills, accuracy, and coordination. Article visualizations:

The Open Door: Early Modern Wajorese Statecraft and Diaspora

The Open Door:Early Modern Wajorese Statecraft and Diaspora Hendrik E. Niemeijer Kathryn Anderson Wellen DeKalb, Illinois: Northern Illinois University Press, 2014. 217 pp. with index, ISBN 978-0875807126 This book deals with the people of the small Bugis kingdom of Wajoq in South Sulawesi. As a result of the Makassar War (1666–9), during which the Wajorese sided with the Makassarese kingdom of Gowa against the neighbouring Bugis kingdom of Boné under its pro-VOC ruler Arung Palakka (1634–96), the Wajorese were punished by Palakka. Many fled Wajoq and settled elsewhere in the archipelago. Perhaps the most important part of this book is Chapter 4, which deals with the participation of the diaspora Wajorese in maritime commerce. The Wajorese were very active in creating their own trading networks outside Dutch control at the time when the Dutch East India Company (VOC) was operating a sea-pass system. The ports used by the Wajorese included Pasir, Kutai, Pulau Laut on the east coast of Kalimantan; Kaili, Mandar, Soreang on the west coast of Sulawesi; and the pepper port of Banjarmasin, Makassar’s direct competitor. The Makassar Strait was a vital waterway connecting Sulu with Kalimantan and the Malay World. In the first quarter of the eighteenth century, the Wajorese gradually regained their strength, while their principal rival, Boné, declined. The rise of the Wajorese stimulated even more commercial activities within the larger Bugis trading networks. Like other Bugis and Makassarese groups, the Wajorese were active both inside and outside the VOC’s trading territory. They often avoided the Dutch sea-pass system, and thereby went around the VOC-imposed restrictions on the import of Indian textiles into the territory of VOC-contracted rulers. Wellen should give a clearer explanation here of what was ‘legal’ and ‘illegal’. Trading regulations, harbour tolls, and issuance of sea-passes were not something invented by the VOC. The Sultanate of Banten, for example, had done the same in the seventeenth century. Trade by foreign or local ships without sea-passes was considered illegal by the Bantenese authorities. Wajorese sea captains transporting cargo from Johore to Banjarmasin, however, were not breaching any Bantenese or VOC laws as both ports were independent of both Dutch and Bantenese jurisdiction. The export of cloves from Maluku, for instance, was illegal because it breached the contracts between the VOC and the Maluku sultans. Wellen is right to point out that the VOC’s de facto control over petty trade by country craft shipping was often weak. The Makassar Strait was much more difficult to patrol than, for instance, the Bangka Strait. Indeed, Wajorese textile sales in VOC-controlled South Sulawesi were so successful that the VOC frequently encountered difficulties selling their own selection of textiles at similar prices. The VOC acted as a wholesaler, but found [End Page 175] that their Indian-imported piece goods just piled up in Fort Rotterdam’s (Makassar) warehouses and were unsellable at the prices it fixed. The Wajorese (amongst others) avoided these expensive warehouses, and were often not at all interested in obtaining sea-passes in Makassar. Instead, they purchased their own selection of textiles elsewhere—frequently from the British—for much cheaper prices, and sold them in places, like Palu, where VOC control was weak or even absent. One of the strong points of the Wajoq trading network was their scrupulousness in upholding their own maritime laws. According to Wellen, this created an element of unity among the Wajorese diaspora trading communities. This law code was published by B. F. Matthes in Over de Wadjorezen met hun Handels-en Scheepswetboek (Makassar: P. van Hartrop, 1869). Wellen categorizes this law code as ‘extremely comprehensive’ and ‘very effective’, but in fact it is impossible to say just how effective these laws actually were because we lack the necessary sources regarding their implementation. It is a well-known fact in legal history that law codes may bear little relationship to day-to-day practices. It may be best to see the Wajorese law codes as an example of how the Bugis and Makassarese intended or attempted to regulate their business affairs in the larger Bugis and Makassarese maritime commercial world. Wellen rightly mentions the Makassar...

The Social Value of Elephant Tusks and Bronze Drums among Certain Societies in Eastern Indonesia

This study seeks to explain how and why elephant tusks and bronze kettledrums came to occupy such an important social and ritual position in certain societies in eastern Indonesia. It argues that these two objects were selected because they came to be associated with ideas of authority and rain/fertility. In making this claim, this study suggests that the ideas and symbolism associated with elephants and bronze drums in both India and Southeast Asia found relevance in, and were thus adopted by, specific societies in eastern Indonesia. Contemporary Dutch East India Company accounts and local traditions provide evidence of the role of the Javanese kingdom of Majapahit and the Makassarese kingdom of Gowa as the principal transmitters of these ideas through an extensive international trade in the highly coveted spices of eastern Indonesia.