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Transcript of Bugis Complete
Group Leader Details
Name : DARSHAN A/L PALAKERISHNAN
Student ID : 1111115318
HP Number : 0143611150
Email Address : [email protected]
Lecture Session : MALAYSIAN STUDIES
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Research topic : Bugis Ethnics
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Remark :
LECTURER NAME : MS VIJAYASANGARI A/P VELACHAMY
SECTION PAGE
INTRODUCTION TO BUGIS
The Bugis, also known as the Buginese, are the main ethnic group of South Sulawesi of
Indonesia. Their dominance in number as well as the large area in which they live has made them
the most influential ethnic group with regard to economic and political activities in the
area. The other ethnic groups of the province are the Makassar, the Mandar and the Toraja. The
Bugis are commonly known among their neighbors as having good motivation in promoting a
better life, and this, together with the flourishing soil of their land, enables them to develop
important roles coloring the local activities not only at the level of the province but also in the
eastern part of Indonesia as well.
The coming of Islam to the Bugis world in the latter part of the 16th century marked a
turning point of the daily life of the Bugis. Moving from the so called pre-Islamic syncretism to
Islamic formalism put them, to a certain extant, among those Insulindian people whose Islamic
identity is strong. And from there on, religion has been an integral and essential part of the Bugis
culture and way of life (Pelras, 1996:4). Not surprisingly then, Islam has become a fundamental
aspect of the Bugis culture. For the Bugis, holding ethnicity as the Bugis should also be
coincident with the position of being Muslim. In spite of being devout Muslims, some of them
still preserve their pre-Islamic beliefs that to a certain extent contradict their Islamic faith,
particularly for those who follow Islamic orthodoxy. Most of those who still preserve this belief
live particularly in remote villages.
BUGIS
The Bugis are an Austronesian ethnic group—the most numerous of the three major linguistic
and ethnic groups of South Sulawesi, in the southwestern province of Sulawesi, third largest
island of Indonesia. The Austronesian ancestors of the Bugis people settled on Sulawesiaround
2500 B.C.E.. It has been hypothesised that there is "historical linguistic evidence of some
late Holocene immigration of Austronesian speakers to South Sulawesi from Taiwan" - which
means that the Bugis have "possible ultimate ancestry in South China", and that as a result of this
immigration, "there was an infusion of an exogenous population from China or Taiwan. The
Bugis in 1605 converted to Islamfrom Animism. Although many Bugis live in the large port
cities of Makassar and Parepare, the majority are farmers who grow wet rice on the lowland
plains to the north and west of the town of Maros. The name Bugis is an exonym which
represents an older form of the name Ugi is the endonym.
The Bugis speak a distinct regional language in addition to Indonesian, called Basa Ugi, Bugis
or Buginese. In reality, there are a several dialects, some of which are sufficiently different from
others to be considered separate languages. Bugis belongs to the South Sulawesi language group;
other members include Makasar, Toraja, Mandar and Enrekang, each being a series of dialects
HISTORY OF BUGIS IN MALAYSIA
Traditionally rice farmers, the reputation of the Bugis as seafarers began only after 1670.
Defeated in a protracted civil war in their homeland in southwest Celebes (now Sulawesi)
in 1669, they started a diaspora and entered into the politics of the Malay peninsula and Sumatra.
Under the leadership ofDaeng Parani ("Daeng" is a Bugis noble title), the descendants of Daeng
Relaga settled on the Linggiand Selangor rivers and with the creation of the office of the Yam
Tuan Muda (Bugis underking), became the power behind the Johor throne beginning from 1722.
2. Conquest of Riau-Johor: After Sultan Mahmud IIof Riau-Johor was murdered in 1699, his
Bugis bendahara, Abdul Jalil, became the new Sultan. Many locals did not support him as he was
not of royal blood and being Bugis, was neither a Malay. Thus, upon ascending the throne,
Abdul Jalil killed all the wives of Sultan Mahmud to avoid any future claims to the throne.
However, one wife, Che Mi, managed to escape to Minangkabau and gave birth to Raja
Kechil. Less than two decades later in 1718, Raja Kechil (then aged 18 or 19) assembled a
Minangkabau fleet and ousted Sultan Abdul Jalil, basing his legitimacy on the claim that he was
the posthumous son of Sultan Mahmud Shah II. Sultan Abdul Jalil was demoted to Bendahara
and he fled to Pahang but was murdered by Raja Kecil's men. Abdul Jalil's brother ran amok and
killed his own wife and children. Led by Daeng Parani from Selangor in 1722, the Bugis
mercenaries who had earlier assisted Raja Kechil in his campaign now changed sides and fought
against Raja Kechil. Chain-cladded and using muskets and blunderbusses, Daeng Parani's
warriors drove Raja Kechil out of Riau-Johor where he flee to Siak and founded a new Sultanate.
Because the Bugis were not regarded as Malays, Daeng Parani asked Sultan Mahmud's
son, Sulaiman, to become the figurehead ruler, whilst making his own brother, Daeng Merwah,
the Yamtuan Muda who would wield true power in the kingdom. For the next 200 years, the
Bugis Yamtuan Mudas would be the real power behind the throne.
3. Selangor Sultanate (1745-present): The Bugis first settled in Selangor around 1680. After
wielding power in Riau-Johor, the Yamtuan Muda's family ruled Selangor from there. Wishing
to break away from Riau-Johor, Selangor's Bugis chief, Raja Lumu, traveled
to Perak in 1745 and was installed as the Sultan of Selangor by Sultan Muhammad Shah who
had become the Sultan of Lower Perak the year previous. Raja Lumu then took the name of |
Sultan Sallehuddin Shah and became the first Sultan of Selangor. His descendants
rule Selangor to this day.
4. First Bugis-Dutch War (1760): The Bugis and the Malays in Bintan, the capital of Riau-Johor,
were always at loggerheads and in 1753, the Bugis decided to leave for Linggi in present-
day Negeri Sembilan to begin their own trading center. As they were good traders, ships soon
traveled to Linggi to trade and Bintan lost its wealth. In 1760, Sultan Sulaiman asked the Dutch
to help him defeat the Bugis in revenge. Unfortunately for him, the Bugis uncovered his plan and
attacked the Dutch first, almost capturing Dutch Melaka. After the Dutch won, Sultan Sulaiman
made a fatal mistake by allowing Daeng Kemboja, the defeated Bugis leader, to return to Bintan.
That same year, the elderly Sultan Sulaiman died. His son and grandson, who in turn became the
sultan, died the following year in quick succession. Many Malays believed that the three sultans
were poisoned by the Bugis. The infant Sultan Mahmud Shah III was then installed and with no
strong sultan to challenge them, the Bugis once again became powerful in Riau-Johor.
5. Second Bugis-Dutch War (1784): Hostilities between the Bugis and the Dutch was sparked by
a dispute over the cargo of a seized English ship. In frustration, the Bugis leader, Raja Haji,
began to attack ships in the Straits of Melaka, prompting a failed Dutch attempt to try to
blockade Bintan. Supported bySelangor and Rembau, the Bugis then attacked Dutch Melaka.
Raja Haji was killed and the Bugis fled to Bintan when vessels from Holland arrived and
defeated the Bugis. The Dutch then captured Bintan and took control of Riau-Johor. Sultan
Mahmud remained as sultan but the new Dutch Resident, David Ruhde, held the real power.
Thus, power in the old kingdom of Riau-Johor passed from the Malays to the Bugis and now to
the Dutch.
BUGIS BROTHERS
Although migrants from the Celebes (present-day Sulawesi), the descendants of Daeng Relaga
would wield great power in the Malay peninsular.
HOME LAND OF THE BUGIS
The homeland of the Bugis is the area around Lake Tempe and Lake Sidenreng in the Walennae
Depression in the southwest peninsula of Sulawesi. It was here that the ancestors of the present-
day Bugis settled, probably in the mid- to late second millennium BC. The area is rich in fish and
wildlife and the annual fluctuation of Lake Tempe (a reservoir lake for
the Bila and Walennae rivers) allows speculative planting of wet rice, while the hills can be
farmed by swidden or shifting cultivation, wet rice, gathering and hunting. Around AD 1200 the
availability of prestigious imported goods including Chinese and Southeast Asian ceramics and
Gujerati print-block textiles, coupled with newly discovered sources of iron ore
in Luwu stimulated an agrarian revolution which expanded from the great lakes region into the
lowland plains to the east, south and west of the Walennae depression. This led over the next 400
years to the development of the major kingdoms of South Sulawesi, and the social
transformation of chiefly societies into hierarchical proto-states.
RELIGION OF THE BUGIS
In the early 17th century, the Minangkabau ulema, Dato Ri Bandang, Dato Ri Tiro, and Dato Ri
Patimang spread Islam in South Sulawesi.[10] The Bugis converted from indigenous animistic
practices and beliefs to Islam. A few west coast rulers converted to Christianity in the mid-16th
century, but failure by the Portuguese at Malacca to provide priests meant that this did not last.
By 1611, all the Makasar and Bugis kingdoms had converted to Islam, though pockets of
animists among the Bugis To Lotang at Amparita and the Makasar Konja inBulukumba persist to
this day. Practices originating in the pre-Islamic period also survive, such as ancestor veneration
and spirit possession, though these practices are less inclined to be performed by the current
generation, as most are now educated in Islam
IN MALAYSIA AND SUMATRA
The conclusion in 1669 of a protracted civil war led to a diaspora of Bugis and their entry into
the politics of peninsular Malaysia andSumatra. The Bugis played an important role in defeating
Jambi and had a huge influence in Sultanate of Johor. Apart from the Malays, another influential
faction in Johor at that time was the Minangkabau. Both the Bugis and the Minangkabau realized
how the death of Sultan Mahmud II had provided them with the chance to exert power in Johor.
Under the leadership of Daeng Parani, the descendants of two families settled on the Linggi and
Selangor rivers and became the power behind the Johor throne, with the creation of the office of
the Yang Dipertuan Muda (Yam Tuan Muda), or Bugis underking.
Culture and Traditions of Ethnic Buginese
Sulawesi island, the tribe is one of the Bugis tribe, which is located in the South Sulawesi
provincial capital Makassar. In its development Bugis tribe spread across the country. This is
because the distribution of livelihood Bugis people are fishermen and trade, in addition they also
love to wander.
Bugis people assume that they are fathers who have been directly from the dribble were “top of
the world” who “came down” (Manurung) or “under the” who “ascend” (tompo) to bring the
social norms and rules to the earth.
The word comes from the Bugis word to Ugi, which means that the Bugis. Naming “ugi” refers
to the first king of the kingdom of China (China is not the state), which is precisely the District
of South Sulawesi Pammana, namely Wajo Regency La Sattumpugi. La Sattumpugi people dub
him as Ugi To or from La pursuivant Sattumpugi. La Sattumpugi We are the father of the
‘brothers and Cudai with Batara Lattu’, the father of Sawerigading.
Sawerigading own husband is from the We ‘Cudai and forth several children, including La
Galigo works of literature that makes the biggest. Sawerigading Opunna Ware ‘(On the
Dipertuan Ware) is a story written in the literature works in the tradition of La Galigo Bugis
community. Acts Sawerigading also known in the tradition of community Luwuk Banggai, Kaili,
Gorontalo, and some other traditions, such as in South Buton.
Bugis ethnic communities, especially Bulukumba known as sea-bred, who has a maritime culture
which is quite strong. With the slogan “Bulukumba sail”, the existence of Bulukumba states
represent the subject as a reflection of culture and creativity that has been the Bulukumba in
national and international culture, as “Earth Panrita Lopi”.
The Bugis culture of the religious order is affecting people’s lives Bulukumba. Touch of the
Islamic religious teachings by the great scholars of Sumatra, which each have title Dato ‘Tiro
(Bulukumba), Dato Ribandang (Makassar), and Dato Patimang (Luwu), have religious
awareness and the confidence to apply cause zuhud, holy birth bathin, happy world of the
Hereafter in the nation “appaseuwang” (Meng-Esa-kan Allah SWT).
Bugis language is the language used ethnic Bugis in South Sulawesi, some of which are spread
in Maros Regency, Bulukumba, Wajo, Luwu, Bone and many more. Society has a Bugis
traditional writing the script Lontara.
SIRI’: THE VALUE OF ONESELF
Siri’ may mean honor, dignity or courtesy. In the daily life of the Bugis, siri’ is applied in two
main forms: siri’ as personal honor, and siri’ as communal honor. As personal honor, siri’
indicates the value of a human being. This means that every single person has his or her own
honor by birth. The higher the social status one has, the greater honor he or she bears. This
means that one who has higher social status in a particular Bugis community would be protected
from doing anything that may challenge his or her dignity as a highly respected member of
society. Moreover, he or she has to try to keep his or her conduct in order not to do anything that
may ruin his or her honor. The important position of siri’ in Bugis society has been outlined by
Hamid Abdullah who says that siri’ is the most basic element in the life of the Bugis as well as
the three other main ethnic groups of South Sulawesi. For the Bugis, siri’ is always identical with
the value
of life, and therefore they are ready to sacrifice everything, including their lives, for the sake of
siri’ (Hamid Abdullah, 1985:37). Siri’ as a virtue should go hand in hand with pesse which
means painful feeling. The complete form of the term is pesse babua which implies to feel
painful in one's stomach as the form of sympathy. This indicates a deep feeling of compassion
for someone who is in need of something such as food, medicine, compassionate and the
like (Pelras, 1996:207). Siri’ is both an individual and a communal feeling. As an individual
feeling, siri’ stimulates one to observe good manners in his or her daily life. This also means that
one should always work hard in order to be able to gain success in every aspect of live, including
economics and politics. As a communal feeling, siri’ plays an important role in supporting one’s
group or community to achieve a better livelihood. To be frank, siri’ can be misunderstood by
either an individual or by a group of people, and therefore can lead to unlawful things. This may
happen when siri’ is understood in an extreme way. When a Bugis feels humiliated by someone,
he therefore assumes that his siri’ has been challenged. As a result, he would think that he has the
right to retaliate as a way of protecting or restoring his siri’. One example that can be mentioned
here is siri’ in relation with marriage. If a Bugis man plans to marry a Bugis woman and his
proposal is rejected, then he feels that his honor is dead. He will not have any way out except by
making a plan to run away with the girl. And if this happens, the girl’s family assume they have
the right to protect their family honor, so they justify killing the culprit in order to restore the
family's honor. It can be imagined that if the killing truly
happens, then the implications will be more complicated (Pelras, 1996:206). Cases such as the
above-mentioned seem to have decreased following the implementation of law enforcement in
society. But since siri’ has such deep roots in the Bugis, the reaction may take
other forms such as personal or communal humiliation. Thus it is very often that one inflicts
damage, or even death, as a result of feeling offended by another. The introduction of Islam to
the Bugis seems to have modified the image of siri’ among the Bugis. Siri’ is no longer
understood in the sense of showing force toward other people, but it is more understood as a
mental condition that may motivate someone to behave in a good manner, as well as motivating
them to perform hard work in order to improve the quality of life socially, politically or
economically. Siri’ tends to enforce both individual and communal integrity. In the individual
context, siri’ gives motivation to abstain from doing anything that may challenge one's honor.
Here, every single person in community should behave as an honorable person by observing
good deeds. In the communal context, siri’ implies the obligation of supporting group solidarity
among members of the community by having sympathy towards anyone in need in the society.
From the perspective of siri’, there are some cultural concepts considered to be an integral part of
the Bugis culture. These concepts have been perceived as the starting point with regard to
responding to others. The implementation of siri’ in daily social life of the Bugis is manifested in
five principles of conduct:
1. Ada Tongeng (truthful wording)
2. Lempuk (honesty)
3. Getteng (steadfastness)
4. Sipakatau (mutual respect)
5. Mappesona ri dewata seuwae (submission to the will of God)
ADA TONGENG
Ada tongeng is the principle of wording in which one should speak the truth. This entails a moral
imperative to every single person of the Bugis to be honest in telling anything. In addition, ada
tongeng also means that every word expressed should always bring about good for life. One
should always try to avoid any word that may cause harm for other individual or group.
LEMPUK
Lempuk is the principle of action in which one should always do right. He or she should try to
avoid doing something that is not true. This principle entails an obligation for everyone in the
Bugis community to be true in both words and action.
GETTENG
Getteng is the principle of attitude in which one should always have a distinct or firm attitude
concerning one thing. For the Bugis, maintaining or defending a position which is believed as
true, is a must. This results in the trend among the Bugis to be steady in whatever position he or
she has chosen.
SIPAKATAU
Sipakatau is the principle of communication in which one should address another in the best way
possible. This implies certain requirements that should be carried in dealing with other people.
For the Bugis, a human being is actually a special and unique entity in the world and has to be
responded to in full respect. This is because every single person has both rational as well as
emotional aptitudes that have to be taken into account.
MAPPESONA RI DEWATA SEUWAE
Mappesona ri dewata seuwae is the principle of religiosity in which every human being has to
submit himself or herself to the will of God. This principle implies that humankind has to subject
everything concerning his life to the will of God. The implication of this principle is that every
Bugis should have a religion and therefore should always follow the teaching of the religion he
or she belongs to. The above-mentioned principles have deep roots in the whole
system of Islamic teaching, the religion embraced by the majority of the Bugis. The integration
of siri’ into the whole system of the Islamic ethics can be seen in the Bugis paseng:
Tellui ri ala sappo
Tau'e ri dewata
Siri;'e ri watakkale
Siri’e ri padatta tau
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Routledge, 2009. ISBN 0415931614
3. Susan G. Keates, Juliette M. Pasveer, Quaternary Research in Indonesia. Taylor &
Francis, 2004. ISBN 9058096742
4. Keat Gin Ooi, Southeast Asia: A Historical Encyclopedia, From Angkor Wat to East
Timor. ABC-CLIO, 2004. ISBN 1576077705
5. Mills, R.F. 1975. Proto South Sulawesi and Proto Austronesian phonology. Ph. D thesis,
University of Michigan.
6. Caldwell, I. 1995. 'Power, state and society among the pre-Islamic Bugis.' Bijdragen tot
de Taal-, Land- en Volkenkunde 151(3): 394-421; Bulbeck, D. and I. Caldwell
2000. Land of iron; The historical archaeology of Luwu and the Cenrana valley. Hull:
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7. "History", Embassy of Malaysia, Seoul
8. http://www.insideindonesia.org/edition-66/sulawesi-s-fifth-gender-3007484
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