Bugis

ABSTRAK Upu Daeng lima Bersaudara berikut keturunannya tercatat memiliki pengaruh luar biasa di Kerajaan Riau Lingga. Mereka adalah anak Daeng Rilakka yang merupakan keturunan dari La Maddusila, seorang Raja Luwu di tanah Bugis. Silsilah atau ranji keturunan mereka disebut dalam sejumlah sumber, termasuk sumber-sumber Melayu. Setidaknya terdapat dua sumber Melayu yang bercerita tentang asal usul mereka, yaitu naskah Tuhfat Al-Nafis dan Silsilah Melayu Bugis yang ditulis pada abad ke-19 oleh Raja Ali Haji. Pada artikel ini terdapat dua isu penting, pertama adalah menganalisa silsilah Upu Daeng Lima Bersaudara dari kedua sumber, serta kedua menganalisa penulisan silsilah tersebut dari sudut pandang historiografi. Rangkaian penelitian ini menggunakan metode penelitian sejarah yang dimulai dari heuristik, verifikasi sumber, iintreprestasi dan historiografi. Secara umum, Tuhfat Al-Nafis dan Silsilah Melayu Bugis sudah mulai ditulis dengan menggunakan metode penulisan sejarah, hanya saja ...

Dalam artikel ini, kami menyajikan isi perjanjian Bone-Luwu yang diambil dari sebuah sure' (kisah orang-orang dahulu) yang berjudul "Iyanae Sure' Poada-Adaengngi Ulu Adanna Torioloe (Inilah Sure' yang Menceritakan Ketetapan Perjajian Orang-Orang Dahulu)".

Bugis Tukak, adalah sebutan penulis untuk masyarakat etnik Bugis yang tinggal di Desa Tukak, Kecamatan Tukak Sadai, Kabupaten Bangka Selatan. Sebuah koloni masyarakat Bugis yang tinggal jauh dari wilayah aslinya di Daratan Sulawesi.

Orang Bugis yang tinggal di Desa Tukak pada umumnya adalah nelayan. Tidak hanya mencari ikan, justru Desa Tukak dikenal sebagai penghasil ketam yang sudah sampai dieksport ke negara tetangga.

Seperti umumnya kampung nelayan di wilayah lain, perkampungan nelayan di Desa Tukak yang dihuni etnik Bugis juga terlihat kumuh, terutama dalam urusan sampah dan MCK. Kekumuhan ini, bukannya tidak disadari sebagai sesuatu yang salah, mereka berusaha untuk bisa menjadi lebih baik.

Apa saja yang bisa dilakukan untuk berubah? Upaya apa saja yang bisa ditempuh? Semuanya terangkum di dalam buku ini.

This article discussed the origins of the Buginese, customary law, kinship system, Bugis traditional costume, traditional song, traditional house, traditional weapon, religious system of Indonesia, cultural system of Indonesia, and global cultural system.

South Sulawesi has long been known as a fairly large and very influential kingdom in the Nusantara region. These kingdoms are Gowa and Tallo, alongside other smaller kingdoms. Collecting data using Literature / Online Literature Studies sourced from the internet and also books (offline) to support the appointment of this problem, Each concept that has been collected will be analyzed descriptively based on existing criteria Based on all the literature reviews summarized, Sinriliq or Sinrilik is a form rhythmic poetic speech art known by Makassar Language speakers in South Sulawesi Province. In the Bugis tribe, this art form is called Kacaping or Akkacaping.

Di antara pelbagai suku  bangsa di dunia,  ada yang merekam kebudayaan seks mereka dalam bentuk oral maupun manuskrip. India dengan kamasutra-nya sebuah kitab fantastik karya Vatsyayana, kitab yang menyajikan wawasan seksualitas bagi manusia sebagai jalan hidup untuk mencapai moksa. Bangsa Romawi juga memiliki literatur bernama Ars Amatoria -the arts of love-, karya Publius Naso.

Suku Bugis tergolong kedalam suku-suku Melayu Deutero yang masuk ke Nusantara setelah gelombang migrasi pertama dari daratan Asia, tepatnya Yunan. Orang Bugis zaman dulu menganggap nenek moyang mereka adalah pribumi yang telah didatangi titisan langsung dari “dunia atas” yang “turun” (manurung) atau dari “dunia bawah” yang “naik” (tompo) untuk membawa norma dan aturan sosial ke bumi (Pelras, The Bugis, 2006). Umumnya orang-orang Bugis sangat meyakini akan hal to manurung, tidak terjadi banyak  perbedaan pendapat tentang sejarah ini. Sehingga setiap orang yang merupakan etnis Bugis, tentu mengetahui asal-usul keberadaan komunitasnya. Kata “Bugis” berasal dari kata to ugi, yang berarti orang Bugis.

Elong maliung bettuana is a unique form of riddle (puzzle poem). Unlike other genres of puzzle or poem; élong maliung bettuanna uniquely explore the orthography characteristic of Bugis language which is syllabic alphabetical to hide meaning in multilayer covers. In order to hide meaning élong maliung bettuanna uses two element of linguistic that are the semiotic device through symbolic system which is strongly related to the context of socio-cultural of Bugis people and the semantic property.
The semiotic dimension related to the symbol represents events outside of the language elements; while the semantic side related to the using such kind of semantic property that is ambiguity to hide meaning and distort information of the poem. The ambiguity arise from the homograph of words; it is enabled by the characteristic of the Bugis script which is syllabic alphabetical.
The language game that enables meaning to be hidden in multilayers cover uses those two language element, the semiotic dimension via symbol and semantic property via ambiguity of the homograph words that is enabled by the orthography characteristic of Bugis language.

Key words: permainan bahasa, élong, élong maliung bettuanna, teka-teki, semiotika, semantik, homograf, ortografi, bugis.

Assalamualaikum sobat kuliahdesain, semoga sehat selalu. kali ini saya punya beberapa desain gambar kata-kata cinta bahasa bugis dan makassar. menjawab dari permintaan kawan saya untuk memposting yang seperti ini. Alhamdulillah sudah jadi dan siap di lihat. sobat bisa juga gunakan sebagai dp whatsapp, status facebook maupun instagram. Pepatah cinta bugis merupakan pepatah yang sudah lama ada dijaman kerajaan bone dan kerajaan-kerajaan lainnya di tanah bugis. kalau mau ditulis semua, wah perlu waktu lama. jadi dirangkum saja mana yang pas untuk jaman sekarang.

Sedikit pengantar:
Jujur, saya merasa malu menjadi seorang Bugis-Makassar yang belum mengetahui seluk-beluk leluhur saya sendiri, sementara Christian Pelras mampu menjabarkannya dengan baik dalam karyanya yang luar biasa.

The Bugis adalah sebuah buku yang ditulis oleh Christian Pelras tentang orang-orang Bugis yang diproduksi pada tahun 1996 dan diterbitkan di Amerika Serikat pada tahun 1997 oleh Blackwell Publishing. Ini adalah buku pertama yang menggambarkan sejarah Bugis mulai dari asal mereka 40.000 tahun yang lalu hingga saat ini (https://bahasasejarah.wordpress.com).

1.Orality, Writing and History: The literature of the Bugis and Makasar of South Sulawesi (Introduction to Special Issue), by Stephen C. Druce

2.Christian Pelras and His Work, by Campbell Macknight

3.Orality and Writing among the Bugis (trans. Campbell Macknight), by Christian Pelras

4.The Media of Bugis Literature: A Coda to Pelras, by Campbell Macknight

5.Transmitting the past in South Sulawesi: The hikajat Sawitto and other Bugis and Makasar Historical Works, by Stephen C. Druce

6.Family Matters: Bugis Genealogies and their Contribution to Austronesian Studies, by Ian Caldwell and Kathryn Wellen

7.The Inside View on Makassar's Sixteenth to Seventeenth Century History: Changing Marital Alliances and Settlement Patterns, by David Bulbeck

8.The Pau-paunna Indale Patara: Sufism and the Bugis Adaption and Transformation of the hikayat Indra Putera, by Nurhayati Rahman

9.Narratives of Sexuality in Bugis and Makasar Manuscripts, by Muhlis Hadrawi

Studi ini bertujuan menghasilkan deskripsi nilai-nilai kedamaian berdasarkan perspektif tokoh suku Bugis dan Makassar. Ruang Lingkup kajian meliputi nilai-nilai kedamaian dalam pappaseng suku Bugis dan pappasang suku Makassar serta nilai-nilai kedamaian lainnya sebagai dasar dalam hidup bersama. Metode penelitian yang digunakan adalah deskriptif kualitatif yaitu menggambarkan mengenai nilai-nilai budaya damai suku Bugis dan Makassar. Pengumpulan data berupa wawancara dan dokumentasi/studi literatur. Partisipan dalam penelitian ini berjumlah 5 tokoh suku Bugis dan Makassar. Hasil Penelitian menunjukkan suku Bugis dan Makassar memiliki nilai-nilai kedamaian sebagai pegangan dan pedoman bagi masyarakat Bugis dan Makassar untuk hidup bersama dalam damai. Nilai-nilai kedamaian suku Bugis dan Makassar berupa nilai-nilai saling menghormati, menghargai, saling menasehati, saling memuliakan, kasih sayang, mencintai tuhan, persatuan, kerjasama, dan gotong royong.

Sistem pelapisan sosial pada masyarakat Sulawesi Selatan sudah terbentuk sejak lama yaitu golongan bangsawan yang berasal dari keturunan to manurung, lapisan orang-orang biasa yang disebut to maradeka dan lapisan ata atau hamba sahaya. Tulisan ini bertujuan untuk memberikan gambaran mengenai adanya stratifikasi sosial yang dimanifestasikan dalam penataan makam-makam pada awal Islam. Studi ini menitikberatkan pada pengkajian bentuk dan tata letak makam di Kompleks Makam Kalokkoe Watu Soppeng. Dalam pencapainnya digunakan teknik observasi dan analisis berdasarkan atribut bentuk dan gaya jirat maupun nisan di kompleks tersebut. Refleksi stratifikasi sosial masyarakat masa lampau terlihat dengan jelas pada sistem penataan ruang-ruang mikro. Letak maupun bentuk jirat dari tokoh bangsawan memiliki keistimewaan dari makam-makam yang lainnya.
Kata Kunci : Stratifikasi sosial, jirat, nisan, tata letak.

The period 1200-1600 CE saw a radical transformation from simple chiefdoms to kingdoms (in archaeological terminology, complex chiefdoms) across lowland South Sulawesi, a region that lay outside the ‘classical’ Indicized parts of Southeast Asia. The rise of these kingdoms was stimulated and economically supported by trade in prestige goods with other parts of island Southeast Asia, yet the development of these kingdoms was determined by indigenous, rather than imported, political and cultural precepts. Starting in the thirteenth century, the region experienced a transition from swidden cultivation to wet-rice agriculture; rice was the major product that the lowland kingdoms of South Sulawesi exchanged with archipelagic traders.

Stephen Druce demonstrates this progression to political complexity by combining a range of sources and methods, including oral, textual, archaeological, linguistic and geographical information and analysis as he explores the rise and development of five South Sulawesi kingdoms, known collectively as Ajattappareng (the Lands West of the Lakes).

The author also presents an inquiry into oral traditions of a historical nature in South Sulawesi. He examines their functions, their processes of transmission and transformation, their uses in writing history and their relationship to written texts. He shows that any distinction between oral and written traditions of a historical nature is largely irrelevant, and that the South Sulawesi chronicles, which can be found only for a small number of kingdoms, are not characteristic (as historians have argued) but exceptional in the corpus of indigenous South Sulawesi historical sources.

The book will be of primary interest to scholars of pre-European-contact Southeast Asia, including historians, archaeologists, anthropologists, linguists and geographers, and scholars with a broader interest in oral tradition and the relationship between the oral and written registers.

The history of Bugis civilization is began by a  political contract between To Manurung and the Wanuas. To Manurung is believed as the man from the sky and became a leader and the Wanua is clan’s leader. This is Thomas Hobbes’s theory application. The condition which led to social stratification and built a patron client system in Bugis community. The patron client in Bugis culture was known as  Ajjoareng and Joa’. Ajjoareng is patron, meanwhile joa’ is client. Ajjoareng and joa’ are the rational patron client system. A change of Bugis community, since I Lagaligo phase, Indonesian Independence of revolution phase, Orde Baru phase, until desentralitation or local autonomy phase is history metamorphose process of ajjoareng and joa’ system as a Bugis political behavior in local politic dynamics.

Various models have been presented to describe early Southeast Asian political formations that draw on both indigenous and imported Indic ideas. The most influential of these are the “Mandala” (Wolters 1968, 1982, 1999), “Galactic” (Tambiah 1976), “Negara” (Geertz 1980), and
Anderson’s 1972 “The idea of power in Javanese culture.” This paper represents an initial attempt to compare the salient features of these models with historical and archaeological data from South Sulawesi where, exceptionally and importantly, societies developed independently of Indic ideas. South Sulawesi is unique in being the only region of maritime Southeast Asia where there are sufficient written and oral sources, often substantiated by archaeological data, to document the
social evolution of its society from scattered, economically self-sufficient communities with ranked lineages practicing swidden agriculture to large political units (kingdoms) constructed around indigenous cultural and political concepts with economies based on wet-rice agriculture. This wealth of data provides us with a much more detailed picture of the emergence, development and support structures of early kingdoms than found in the models, which makes South Sulawesi of fundamental importance in understanding the social and economic evolution of pre-Indic influenced Austronesian societies
in Maritime Southeast Asia.

Tulisan ini memuat bacaan-bacaan shalat yang pendek sehingga diharapkan dapat memberi kemudahan bagi orang mengalami kesulitan menghapal. Tulisan ini disajikan dalam bahasa Bugis karena pada mulanya memang ditulis untuk ibu penulis, dimana beliau jauh lebih memahami maksud suatu tulisan jika disajikan dalam bahasa Bugis, atas permintaan beliau. Awalnya, tulisan ini hanya dibagikan di dalam keluarga sendiri. Namun, penulis pikir nilai kegunaan tulisan ini boleh jadi akan bertambah jika diserbar-luaskan. Mungkin ada satu dua orang yang membutuhkannya. Akhirnya, tulisan ini dibagikan secara gratis di internet setelah dilakukan pemeriksaan ulang mengenai cara penyampaian beserta dalil-dalil yang dijadikan landasan.

This chapter aims to both reflect upon my own fieldwork among the Bugis of South Sulawesi, Indonesia, and my engagement with the scholarship of the ethnologist Christian Pelras, who wrote extensively on South Sulawesi culture and history. Explicit about his task of translating one culture to another, Pelras took an 'ethnographic' approach to his research, collecting huge amounts of information that he used in order to describe. His wide focus and attempts to translate one culture to another appear to reflect the European-based attempts to understand the 'other', perhaps like a museum of ethnology. By contrast, scholars of my generation are less concerned with describing, more critical of sources, look to solve particular research problems in a context that may not necessarily be our own, and use skills, approaches and techniques developed elsewhere. In particular, I discuss my engagement with Pelras's work on orality and writing and his attempts to reconstruct the South Sulawesi past. While the chapter is critical of some of Pelras's work on the Bugis, particularly his attempts at writing history, it pays tribute to other aspects. Keywords South Sulawesi • Bugis • Orality and writing • Christian Pelras • La Galigo I would like to thank Campbell Macknight for his helpful and informative comments on this chapter.

Most academic writing on James Booke has focused on his remarkable exploits in Sarawak while his six month sojourn in Sulawesi, which he undertook before becoming ‘the white raja’, is largely confined to brief references and footnotes. Sulawesi and Borneo were Brooke’s two main destinations when he set out for the Indonesian-Malay Archipelago in 1838. While Brooke was genuinely interested in the scientific exploration of the two islands, the probable reason he chose them is that he considered them to offer the greatest potential in advancing the Raffles inspired aims set out in his prospectus, namely to try and extend benevolent British influence in the archipelago that would both save its inhabitants from the Dutch and their corrosive practices, and further British interests, free trade and advance native interests. In particular, the Bugis appear to have captured Brooke’s imagination and from the outset he seems to have looked upon them as potential allies in his endeavour. At the time of Brooke’s visit to Sulawesi the Bugis were divided into numerous kingdoms that remained virtually independent but acknowledged themselves as nominal Dutch vassals in a relationship that reflected local conceptions of tributary-kingdom relations. Brooke travelled widely in South Sulawesi and the shrewd observations and information he recorded in letters and journals represents valuable data on mid-nineteenth century Bugis society. He took particular interest in Bugis politics and political systems and considered their institutions the most politically advanced in the east in that they alone had ‘arrived at the threshold of recognised rights’ and were the only people in Asia to have ‘emancipated themselves from the fetters of despotism’. Characteristically, Brooke viewed these institutions to be in a state of decline and decay as a consequence of European, namely Dutch, influence. He was also frustrated that the Bugis seemed more concerned with wars and quarrels amongst themselves than uniting together against the Dutch. The chapter presents an analysis of Brooke’s observations, attitude and conduct in Sulawesi and, within the context of his broader political aims, attempts to relate these to his actions in Borneo.

The process of human migration between Indonesia and Malaysia has been running for hundreds of years. Only in modern times have the problem becomes more complex. Migration not only provides benefits for both countries, as remittance and development, but it also has a negative impact and creates problems such as the abuse of migrant workers or increase of irregular migrants. This paper attempts to identify the driving forces of migration and explore different types of migration from Indonesia to Malaysia. It is found that there are five pull-push factors of migration, namely; economic, demographical, social, environmental and political factors. The economic and demographical factors become the main causes of migration in the form of workers. The social factor of migration encourages Indonesians to study in Malaysian universities. The political and environmental factors, which are obvious among the Acehnese, include migrating to Malaysia in the form of refugees and asylum seekers. By exploring all factors of migration, this paper attempts to mapping out the human migration process for Indonesia to Malaysia.

Pengukuran kualifikasi pendidikan tinggi adalah adanya relevansi antara produk yang dihasilkan dan kebutuhan masyarakat sebagai kliennya. Tujuan penelitian ini untuk menganalisis relevansi antara kompetensi asuhan kebidanan komunitas dan Ilmu Kesehatan Masyarakat, keterampilan komunitas asuhan kebidanan, dan sikap bidan dalam melaksanakan pemeliharaan kesehatan masyarakat di daerah pedesaan Kabupaten Pesawaran Lampung. Pendekatan penelitian dengan cross sectional, menggunakan teknik sampling proporsional stratified random, responden adalah 40 bidan desa (D3 Kebidanan). Pengambilan data dengan kuesioner, dan analisis menggunakan Uji korelasi Pearson. Hasil penelitian ini menunjukkan korelasi antara penguasaan kompetensi asuhan kebidanan komunitas dan Ilmu Kesehatan Masyarakat, keterampilan asuhan kebidanan komunitas, dan sikap bidan dalam melaksanakan pemeliharaan kesehatan masyarakat tidak bermakna. Korelasi antara keterampilan asuhan kebidanan komunitas dengan kemampuan melaksanakan Perkesmas tidak berarti, sikap terhadap Perkesmas dengan kemampuan melaksanakan Perkesmas memiliki korelasi dan bermakna yang sangat kuat p<0,05. Kesimpulan penelitian ini, sikap positif terhadap upaya Perkesmas dan kemampuan bidan melaksanakan Perkesmas memiliki relevansi sangat kuat.

Pontianak is a city where the composition of its population consists of various ethnic
groups which have migrated and participated in establishing the city, one of which is
Bugis. Bugis has been recognized as an ethnic group that has successfully
accustomed to the local environment and culture but still maintains their own. One of
the characteristics of their culture is represented in their dwellings. In Kubu Raya
District, there are three Bugis dwellings that were established by the third
generation of Bugis descendants. This research concerned with comparing them with the
Bugis houses in South Sulawesi, the city where this tribe originated. The method of
sample selection was based on the age of the dwellings, the status quo of the owner
that must be the third generation of Bugis descendant, and there are no significant
changes in the dwellings. The results of the study indicate that there are similarities
and differences between the samples and the Bugis Houses in South Sulawesi,
particularly in terms of their functions, space arrangement, and mass configuration.
The mass configuration in the Bugis Houses in South Sulawesi confirms that the
social status of homeowners was also found in all samples. However, the differences
in the way Bugis in Kubu Raya function and arrange the space proves that there has
been assimilation between the culture of Bugis and Malay. This prompts the Bugis
houses in Kubu Raya to have different spaces with the Bugis houses in South
Sulawesi and the same space as the house of the local Malay.

Nilai-nilai utama kebudayaan lama etnis perlu digali, dikaji dan dipopulerkan kembali sebagai alternatif pengengembangan budaya pada era globalisasi. Tidak ada alternatif lain selain memilih memadukan antara budaya lama atau budaya etnis dengan budaya modern, demi mempertahankan kepribadian bangsa yang asli, namun tetap maju.
Makalah ini mencoba mengambil beberapa kutipan dari naskah kuno (Lontaraq) yang merupakan sumber peninggalan budaya leluhur bangsa Indonesia, khususnya etnis Bugis. Kutipan yang dipaparkan dalam tulisan ini tentunya bersumber dari ideologi kehidupan manusia Bugis pada masa lampau, dan dipandang masih relevan untuk pembangunan kebudayaan masa kini dan di masa depan. Kutipan tersebut menyangkut beberapa aspek, antara lain: aspek kepemimpinan (politik), aspek sosial (kemanusiaan), dan aspek hukum. Selain hal tersebut, dapat diuraiakan nilai utama kebudayaan masyarakat Bugis dalam Lontaraq yang masih dapat dibina dan dipertahankan hingga saat ini, yaitu: amaccang (kecendekiaan); appasitinajang (kepatutan); siri’ (rasa malu); lempu (kejujuran); getteng (keteguhan); reso (usaha); awaraningeng (keberanian); dan mapesona ridewatae (berserah diri kepada Sang pencipta).
Memang disadari bahwa pandangan serta penafsiran setiap nilai-nilai utama kebudayaan tersebut senantiasa berubah seiring dengan perkembangan manusia Bugis itu sendiri. Makalah ini tidaklah bermaksud menjelaskan segala hal menyangkut kebudayaan masyarakat Bugis itu sendiri atau menonjolkan suatu etnis tertentu, malainkan hanya bertujuan untuk menunjukkan, bahwa budaya leluhur yang merupakan warisan masyarakat Indonesia, khususnya masyarakat Bugis mengandung banyak manfaat apabila dapat kita jadikan sebagai penuntun dalam kehidupan bersama dalam bingkai NKRI pada era globalisasi. Untuk mencapai tujuan yang dimaksud, perlu dilakukan pelestarian aksara, pengkajian dan penerjemahan budaya lama, serta penghargaan terhadap budaya lama, dan pengaplikasian nilai yang tekandung dengan cara nemadukan dengan budaya modern, agar bangsa ini tetap memiliki jati diri.

The central focus of this article is the hikajat Sawitto (hS), a 12-page typed text in the Latin script and Malay language constructed in the 1930s from mainly oral Bugis sources. The hS provides an important insight into how the past was transmitted in South Sulawesi and the relationship between orality and writing. Discussion of the hS is framed within this broader context and begins with an overview of Bugis and Makasar historical prose works, focusing mainly on the few longer written compositions dating from the 17th, to the 18th, 19th and 20th centuries, and the factors that influenced their creation. Central to the article is the argument that these written works are not representative of Bugis and Makasar historical sources and that orality played the primary role in transmitting the past. The article further demonstrates how the hS was constructed from independent sources and what these sources can reveal about the history of Sawitto. An annotated translation of the hS is presented within the article and the original appended.

Separate from classical theological disputes between Sunni and Shî‘a, Shî‘i ingredients do exist in Indonesian Islam. This paper examines ‘Shî’i elements’ in Bugis and Makassarese “lontara” textual traditions from South Sulawesi, Indonesia. The focus will be on examples from a genre known in Bugis as “assikalaibinéng,” which describes religiously sanctioned knowledge and techniques in the sexual arts. One striking characteristic of these texts is the frequency and diverse ways in which personifications of both ‘Alî and Fâtima appear in the genre. Through analysis of the contents of these texts and the cultural contexts in which they have been transmitted, the paper will address the issue of how these texts became part of Muslim vernacular tradition in South Sulawesi despite the widespread rejection of explicitly Shî’i doctrines by the community. Rather than employing philological methods, I base my examination on content analysis and anthropological inquiry.

Suku Bugis merupakan salah satu suku terbesar yang berasal dari kawasan timur Indonesia yang memiliki tradisi dan sistem budaya yang kompleks. Perjalanan panjang dan diaspora Bugis keluar daratan Sulawesi Selatan, mengakibatkan masyarakat Bugis di tanah rantau terpaksa harus berakulturasi dengan budaya baru. Oleh karenanya, dirasa perlu adanya upaya pengerasan identitas dalam rangka pelestarian melalui sebuah fasilitas edukatif yang tak hanya menjadi sarana informatif kebudayaan, tapi juga menjadi sarana pemajuan kebudayaan. Perancangan fasilitas Pusat Kebudayaan Bugis ini kemudian mengambil pemikiran mendasar dari sebuah ekosistem, yaitu interdependensi atau hubungan saling berketergantungan, yang selanjutnya diwujudkan dengan membangun rasa kepemilikan melalui pendekatan desain interior.

This  study  aims  to  produce  a  description  of  the  values  of  peace  based  on  the perspectives of Bugis and Makassar ethnic figures. The scope of the study includes the values of peace within the Bugis pappaseng and Makassar's pappasang, as well as other values of peace as the basis of living together. The research method used is qualitative descriptive that describes the peaceful cultural values of the Bugis and Makassar. Data collection in the form of interviews and documentation (the study of literature). Participants in this study amounted to five figures from  the  Bugis and  Makassar.  The  results  of  the  study  show  that  Bugis  and  Makassar  have peaceful values as the foundation and guidelines for Bugis and Makassar people to live together in  peace. The  values  of  peace  of  Bugis  and  Makassar  ethnic  in  the  form  of  values  of  mutual respect, respect, mutual admonition, mutual respect, affection, loving god, unity, cooperation, and mutual cooperation.

The format of inheritance rights of sons and daughters, namely 2:1, is based on universal truths in the form of justice with accompanying rights and obligations. The format can be carried out quantitatively if the rights and obligations between sons and daughters go as they should. If there are considerations that guarantee more justice, the numbers can be interpreted qualitatively, namely number 2 (the share of sons) is the maximum number and number 1 (the share of daughters) is the minimum number. Both are aimed at ensuring the realization of maqashid al-syari> 'ah in the form of justice. This is also in line with the asitinajang local wisdom (principle of decency).

Culture as a medium to develop the cultural and ethnic identity of the Bugis was mostly denied at the early encounter of Christianity with the indigenous people in South Sulawesi. The people who were baptized had been given a new identity to identify their Christianity. But on the other hand, it brought them out from their own cultural identity that had shaped them. In several areas, Western elements influenced them very strongly, like the dress code, name, and some customary practices in society.

Quelque temps avant août 1760, au Cap, l'esclave bugis Upas adressa un court message à un de ses congénères, September, qui le conserva dans un coffre, dans le barraquement pour esclaves où il logeait. La lettre était rédigée dans la langue des deux hommes, le bugis, et dans l'écriture qui lui est propre. Ils n'auraient pu deviner que cet innocent message allait, en quelque sorte, se muer en sentence de mort pour le destinataire et qu'il serait encore l'objet de débats deux siècles plus tard. September fut accusé d'être à la tête d'un complot d'esclaves (bugis), et la lettre trouvée dans son coffre fut présentée comme une preuve accablante. La lettre elle-même, pourtant, ne suggère rien de semblable. Cet article présente les interprétations successives de la lettre et en propose une nouvelle traduction.

This study aims to portray the character education contained in the Bugis community that many people do not know about it. For the Bugis community, local knowledge is not just a mere habit, but customs is a prerequisite for human life. Then there is the phrase saying if tampered domestic customs of the wine stops dripping, fish disappeared too, and the rice was not going to be 'so Boogies retaining local knowledge as a foundation/ backrest one is the first, Siri (shame)means: Shyness (self-esteem), used to defend the honor of the people who want to trample on his self-esteem. The shame is closely connected with: (a) honor (honor), (2) self-esteem (high respect), (3) the dignity of (value), (4) dignity (dignity) as a human being. While the second, sipakatau, sipakainge and sipakalebbi (3S) have an impact on the realization of the conception of basic values, namely the formation of values such as: (1) the value of the determination, the motivation and outlook on life; (2) the value of courage, emotional temperament a value in maintaining self-esteem, (3) the value of solidarity, which is the value of mutual cooperation, (4) the value of courtesy language, proficiency in accordance

This article reviews the tradition of adoption among Bugis people through the views of Bugis scholars and values of local wisdom. This research is a qualitative research using a content analysis approach. The study finds the fact that Bugis scholars have identified two forms of adoption practices. First, the practice of adoption as it is currently happening which change the nasab (lineage) so that it can inherit each other. Second, adoption practices that do not change the nasab. The first model is adoption that is prohibited in Islam in order to maintain the law and the descent according to the intentions of cultural values of paccing and sticking. The second model is allowed adoption. Such adoption practices are even encouraged if the motives are humanitarian motives and also in accordance with the values of the pesse culture (pacce), namely a deep sense of humanity and sibaliperri (mutual cooperation spirit).

Abstrak Bugis and Madura already reach eastern part of Nusantara since 15th century. Both Indonesian ethnic have migration tradition as the common identity. With traditional transportation, they explore Makassar to Banda, and from Sampang to Surabaya. This research was conducted for six months. It was extended to three months. Therefore, research duration was nine months. Observation and in-depth interview were conducted to collect data. This research was conducted in Eastern part of Indonesia. Papua Island, Maluku, and surrounding islands those locate from capital city. It is known small island, big issues of criminality and others notorious issues. On the other hand, it is a peaceful area and multicultural society. Bugis and Madura among reside on those islands. They mainly concerned with fishing, business, and maritime activities. The notion of social interaction in economic activities sees cooperation and recognition. This research also argues that religious interaction and collective life emerge between Bugis and Madura and other ethnics. They construct new identity as Papua Bugis and social harmony Madura of Java. They establish migration on the basis of economic and social interest. Furthermore, this article concludes that they participate and construct as citizens in the society at large.

Upu Daeng Lima Bersaudara and their descendants were noted to have an extraordinary influence in the Riau Lingga Kingdom. They are the children of Daeng Rilakka who is a descendant of La Maddusila, a King of Luwu in the land of Bugis. Their genealogy is mentioned in some of Malay sources. There are at least two Malay sources telling about their origins that are the Tuhfat Al-Nafis and the Silsilah Melayu Bugis manuscripts written in the 19th century by Raja Ali Haji. In this article, there are two important issues. The first is to analyze the genealogy of Upu Daeng Lima Bersaudara from both sources and the second is to analyze the writing of the genealogy from a historiographical perspective. The historical research method was used in this research starting from heuristic, source verification, interpretation and historiography. In general, Tuhfat Al-Nafis and Silsilah Melayu Bugis have been written by using the historical writing method, but the method itself has not been applied consistently for all narration, especially those related to genealogy. However, the difference in the number of names in the genealogy of the two books indicated that Raja Ali Haji in Tuhfat al-Nafis began to verify to the sources used.


Upu Daeng lima Bersaudara berikut keturunannya tercatat memiliki pengaruh luar biasa di Kerajaan Riau Lingga. Mereka adalah anak Daeng Rilakka yang merupakan keturunan dari La Maddusila, seorang Raja Luwu di tanah Bugis. Silsilah atau ranji keturunan mereka disebut dalam sejumlah sumber, termasuk sumber-sumber Melayu. Setidaknya terdapat dua sumber Melayu yang bercerita tentang asal usul mereka, yaitu naskah Tuhfat Al-Nafis dan Silsilah Melayu Bugis yang ditulis pada abad ke-19 oleh Raja Ali Haji. Pada artikel ini terdapat dua isu penting, pertama adalah menganalisa silsilah Upu Daeng Lima Bersaudara dari kedua sumber, serta kedua menganalisa penulisan silsilah tersebut dari sudut pandang historiografi. Rangkaian penelitian ini menggunakan metode penelitian sejarah yang dimulai dari heuristik, verifikasi sumber, iintreprestasi dan historiografi. Secara umum, Tuhfat Al-Nafis dan Silsilah Melayu Bugis sudah mulai ditulis dengan menggunakan metode penulisan sejarah, hanya saja hal tersebut belum diterapkan secara konsisten untuk seluruh narasi, terutama terkait silsilah. Sekalipun demikian, perbedaan jumlah nama dalam silsilah pada kedua kitab itu mengindikasikan Raja Ali Haji dalam Tuhfat al-Nafis mulai menerapkan verifikasi terhadap sumber yang digunakan.

The Darul Islam rebellion against the central Indonesian government in the immediate post-independence period was largely dependent on charismatic leaders who came to prominence during the struggle against the Dutch. The charismatic leader of this rebellion in South Sulawesi was Qahhar Mudzakkar (also spelt "Kahar Muzakkar"), whose conflict with the central government and army began in 1950 when he was overlooked as commander of a special Sulawesi brigade and many of the Sulawesi guerrillas who had fought against the Dutch were discarded as the Indonesian Army restructured. Qahhar led the men into the jungle and began a rebellion that would last for 15 years. In 1953, he proclaimed an Islamic state, thus joining the Darul Islam movement. Important factors in the rebellion's genesis and momentum were bitterness at the perceived injustice and rejection of Qahhar and the Sulawesi guerrillas by the central government and army and increasing Javanese hegemony in the region. Other causal factors debated include Islam, various political ideas, and several South Sulawesi cultural concepts. What seems clear is that Qahhar had developed ideas that were seemingly incompatible with "traditional" notions of South Sulawesi culture. He preached a form of "Islamic socialism," aimed to implement strict shari'ah law, eradicate aristocratic titles, pre-Islamic rituals, and Sufi orders. Forty-eight years after his death, Qahhar Mudzakkar continues to divide opinion and inspire new generations. The paper focuses on three main aspects of Qahhar Mudzakkar and his legacy. The first examines traditional leadership in South Sulawesi, including the cultural characteristics expected of leaders and draws comparisons with the 17th century. The second examines memories and perceptions of Qahhar and the rebellion related to me by people who lived through the period. The third looks at how Qahhar is perceived and the role he plays in modern day South Sulawesi, particularly in local politics as many see Preparatory Committee for the Application of Islamic Laws (KPPSI) as a continuation of Qahhar’s struggle.
The head of KPPSI is Abdul Aziz Qahhar Mudzakkar, a son of Qahhar Mudzakkar.

Corruption is a detrimental and harmful crime that is done individually or collectively. Therefore, corruption must be prevented and overcome. To prevent the corruption, firstly, the factors that lead the corruption should be eradicated; then, the prevention actions are formulated. This article aims to elaborate the guidance from the Qur’an and the local wisdom from Bugis society investigating the causes of corruption and how the Qur’an offers the prevention action of the corruption. To understand the guidance in the Qur’an and to prevent the corruption, this study was conducted through the Arabic linguistic approach. In addition, the researchers integrated the guidance in the Qur’an with the
local wisdom values derived from the Bugis culture relevant to the prevention of corruption. This study shows that the Qur’an commences the prevention of corruption in two ways: the first, it is done through total
structural reform; and the second, the analysis is started from the ‘inner
side’ of humans based on the concept of nafsun stated in the Qur’an.
Culturally, preventing the corruption should always refer to the principles of lempu’, amaccang, agettengeng, asitinajang, reso, and siri’. Those values should be reinforced and embodied (instilled) in life. In short, the values of local wisdom are needed to be reintroduced and taught, especially to the younger generation before they become leaders in the future.

The article represents some preliminary results and ideas from current research on the five Ajattapareng kingdoms and the west coast of South Sulawesi. Using archaeological data and textual sources, the article explores the relationship between West Soppeng and Suppaq.

Setelah di Madinah, kehidupan mereka membaik, diliputi ketentraman. Bahkan justru para muhajir dari Makkah yang jauh lebih berhasil, daripada penduduk pribumi yang menjadi penolong atau "Anshar", salah satu di antarnya menjadi kaya raya adalah Abdurrahman bin Auf.