TASK ENGLISH LANGUAGE
“INDIGENOUS AND TRIBAL CULTURES BUGIS”
Jl. H. A.
BasoParia No.1 Lempong, Kec.Bola, Kab.Wajo, Sul-sel
2014/2015
INDIGENOUS AND TRIBAL CULTURES BUGIS
Bugis
or to Ugi 'is one tribe among many tribes in Indonesia. They settled in
southern Sulawesi island. But in its development, current Bugis community has
spread widely throughout the archipelago.
Bugis
deployment throughout the country due to the livelihoods of people generally is
fishing and Bugis traders. Some of those who prefer to go abroad are trading
and trying (massompe ') in the land of others. Another thing is also due to
historical factors Bugis people themselves in the past.
Bugis
ancients thought their ancestors were natives who had been visited by a direct
incarnation of the "world over" the "down" (Manurung) or
from the "underworld" of "up" (Tompo) to bring the norms
and social rules to the earth (Pelras The Bugis, 2006).
Generally
Bugis people are believed to things to Manurung, does not happen much
difference of opinion about this history. So that every person who is an ethnic
Bugis, of knowing the origin of existence of the community. The word
"Bugis" comes from the word to Ugi, which means the Bugis.
Naming
"Ugi" refers to the first king of the Chinese empire (not the Chinese
state, but located in South Sulawesi peninsula precisely Sub District
PammanaWajo currently) is La Sattumpugi. When the people of La Sattumpugi
calling itself, they refer to their king. They called him as UgiTo or from La
Sattumpugi orang-orang/pengikut. He is the father of Sattumpugi We 'and
siblings with CudaiBataraLattu', father of Sawerigading.
Sawerigading
itself was the husband of We 'Cudai and gave birth to several children,
including La Galigo that makes the greatest literature. SawerigadingOpunna Ware
'(Yang PertuanIn Ware) is the story contained in the literary tradition of La
Galigo in Bugis society. Sawerigading also known story in the tradition of
community LuwukBanggai, Kaili, Gorontalo, and some other traditions such as the
Buton in Sulawesi (Source: id.wikipedia.org / wiki / Suku_Bugis).
Early
civilization Bugis people are influenced also by the lives of the characters
who lived back then, and told in the greatest literature in the world is
contained within the La Galigo or sure 'Galigo by the number of approximately
9000 folio pages and related writings with the royal family tree, the kingdom,
diaries, and other records related to both traditional (ade ') and the cultures
of the period stipulated in Lontara'. The characters are told in La Galigo,
among which is Sawerigading, We 'OpuSengngeng (Mother Sawerigading), We'
Tenriabeng (Mother We 'Cudai), We' Cudai (Wife Sawerigading), and La Galigo
(ChildSawerigading and We ' Cudai).
Figures
is described in the Sure 'Galigo as the initial formation of Bugis civilization
in general. While in Lontara 'It contained the genealogy of noble families and
descendants, as well as sage advice to guide people through life in this bugis.
Its contents are more likely to messages that regulate social norms, how to
relate well with others that apply to the local people and when people go
wander in the land of the Bugis people. The concept of Ade '(Indigenous) and
Spirituality (Religion)
The
concept of ade '(adat) is a central theme in the legislative texts and the
history of the Bugis. However, the term ade 'was merely a substitute for long
terms contained in the texts of the pre-Islamic era, social contracts, and
agreements that come from that era. Traditional Bugis society refers to the
concept pang'ade'reng or "customs", a set of norms related to one
another.
In
addition to the concept of ade 'generally contained in the draft pang'ade'reng,
there is also talk (legal norms), rapang (norm ideals in social life), wari'
(norms that regulate society stratification), and sara '(Islamic Law )
(Mattulada, Culture Bugis Makassar: 275-7; La Toa). The characters are known by
the Bugis people like Sawerigading, We 'Cudai, La Galigo, We' Tenriabeng, We
'OpuSengngeng, and others are characters who live in pre-Islamic era.
Is
believed these figures have very close relations with gods at heaven. Even told
in La Galigo that the twin brother of the Sawerigading We 'Tenriabeng became
ruler in heaven. Thus the concept of ade '(indigenous) as well as social
contracts, as well as the spirituality that occurred at a time when it refers
to the life of the gods believed. The existence of the presentation ceremonies
to the ancestors, the offerings on marine authorities, the offerings on the
trees are considered sacred, and to the spirits of the local shows that what is
believed by traditional Bugis community in those days was still adhered to the
belief their predecessors.
However,
after the acceptance of Islam in Bugis society, many changes occur primarily at
the level of ade '(indigenous) and spirituality. Presentation ceremonies, the
belief in spirits, sacred trees almost most no longer do so because contrary to
the practice of Islamic law. Islamic influence is very strong in Bugisculture,
even down through the generations of people bugis until now all embraced Islam.
Practice
the teachings of Islam by the majority of the Bugis community adheres to
understand Shafi, and customs applicable and not contrary to Islamic law
itself. Culture and customs are heavily influenced by Islamic culture looks at
weddings, ritual newborn (aqiqah), ML and tahlil reading letters to the
deceased, as well as perform the Hajj duty for those who are capable to carry
it out.
The
factors that led to the introduction of Islam to the Bugis community at that
time also through trade and combat power of the kingdoms at that time. After
Bugis many nobles who embraced Islam, then over time eventually accepted the
Islamic religion throughout the Bugis community. Application of Islamic Shari'a
is also done by the kings of Bone, among napatau 'matanna' tikka 'Sultan
IdrisAlimuddinMatindroe' Dragon RiUléng, La Ma'daremmeng,
and AndiMappanyukki.
The
concepts of Islamic teachings is found similarities in the writings Lontara '.
The concept of norms and rules that govern human relationships, affection, and
mutual respect, and remind each other is also present in Lontara '. It also has
a similarity in the principles of human relations in Islam.
Bugis
cultures actually applied in everyday life to teach things that are associated
with the morals of others, like say tabe '(excuse me) while berbungkuk half
body when passing in front of a bunch of old men who are being told, say IYE
(in nggih Java language), when answering questions before the express reason,
friendliness, and respect for elders and love the young. This is among the
teachings of the Bugis in fact contained in Lontara 'that must be realized in
daily life by the Bugis community. Human Bugis
History
of the Bugis people are very long, in texts such as literary history and
Lontara La Galigo 'tell a good beginnings of civilization Bugis people, the
kingdoms, culture and spirituality, customs, and genealogy of noble families.
This suggests that the culture and customs should always be preserved as a
heritage from our ancestors Bugis people are certainly full of positive values.
But
this time was also found lots of value shifts that occur both in understanding
and implementing the concepts and principles ade '(adat) and culture of the
real Bugis society. Siri culture 'should be upheld and enforced in positive
values, has now faded. In the Bugis-Makassar of human life, siri 'is a
principal element in them. No one was the most precious values to be defended
and maintained in the face of the earth besides siri '.
For
Human Bugis-Makassar, siri 'is their soul, their self-esteem, and their
dignity. Therefore, to uphold and defend the siri 'is considered to be
contaminated or polluted by others, the Bugis-Makassar people willing to
sacrifice anything, including the most precious soul for the sake of siri' in
their lives. (Hamid Abdullah, Human Bugis-Makassar. 37).
In
this day and age, siri 'is no longer defined as something precious and should
be maintained. In practice siri 'used as a legitimation of actions that
anarchic, violent, and irresponsible.Though the value of siri 'is the sacred
value of Bugis society, culture siri' corridor must be maintained at ade
'(adat) and Islamic teachings in practice it.
Because
that is the true interpretation of the Bugis people. So if viewed as a whole,
is actually a human Bugis man full of principles and values ade '(adat) and
Islamic teachings in the run his life, as well as the nature pang'ade'reng
(customs) attached to them personally. Those who are able to uphold these
principles are a reflection of a Bugis man who fell from the world over (to
Manurung) to provide keteladan in bringing social norms and rules on earth.
Sources:
www.kaltimpost.web.id
Photo Credit: www.indonesiatourism.com
Photo Credit: www.indonesiatourism.com
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