Bugis - Wikipedia

The Bugis people, also known as Buginese, are an ethnicity—the most numerous of the three major linguistic and ethnic groups of South Sulawesi in the ... Bugis FromWikipedia,thefreeencyclopedia Jumptonavigation Jumptosearch EthnicgroupinIndonesia Forotherpurposes,seeBugis(disambiguation). BugisToUgiᨈᨚᨕᨘᨁᨗAcoupledonnedintheneo-traditionalcostume,walkingunderneathaLellu'(traditionalfoldingcanopy)duringtheirweddingceremonyTotalpopulation6million(2010census)Regionswithsignificantpopulations Indonesia6,359,700[1] BreakdownbyProvinceinIndonesia            SouthSulawesi3,618,683           EastKalimantan735,819           SoutheastSulawesi496,432           CentralSulawesi409,741           WestSulawesi144,554           WestKalimantan137,282           Riau107,159           SouthKalimantan101,727           Jambi96,145           Papua88,991           Jakarta68,227           WestPapua40,087 Malaysia500,000[2] Singapore11,000[3]LanguagesPredominantlyBugis •Indonesian •MakassarMalayAlsoMassenrempulu •MalayReligionPredominantlyIslamRelatedethnicgroupsAustronesianpeoples MakassareseMandareseToraja TheBugispeople,alsoknownasBuginese,areanethnicity—themostnumerousofthethreemajorlinguisticandethnicgroupsofSouthSulawesi(theothersbeingMakassarandToraja),inthesouth-westernprovinceofSulawesi,third-largestislandofIndonesia.TheBugisin1605convertedtoIslamfromAnimism.[4]ThemainreligionembracedbytheBugisisIslam,withasmallminorityadheringtoChristianityorapre-IslamicindigenousbeliefcalledTolotang.[5] Despitethepopulationnumberingonlyaroundsixmillion,theBugisareinfluentialinthepoliticsinmodernIndonesia,andhistoricallyinfluentialontheMalaypeninsula,Sumatra,Borneo,LesserSundaIslandsandotherpartsofthearchipelagowheretheyhavemigrated,startinginthelateseventeenthcentury.ThethirdpresidentofIndonesia,B.J.Habibie,[6]andaformervicepresidentofIndonesia,JusufKalla,areBugis.InMalaysia,thesixthprimeminister,NajibRazak,andformerprimeministerMuhyiddinYassinhaveBugisancestry. TheBugispeoplespeakadistinctregionallanguageinadditiontoIndonesian,calledBugis(BasaUgi),withseveraldifferentdialects.TheBugislanguagebelongstotheSouthSulawesilanguagegroup;othermembersincludeMakassarese,Toraja,Mandar[7]andMassenrempulu.ThenameBugisisanexonymwhichrepresentsanolderformofthename;(To)Ugiistheendonym.[8] Contents 1Originsandantecedents 1.1Toalean—Pre-AustronesianSouthSulawesi 1.2ThearrivalofAustronesians 1.3TanaOgi—ThelandoftheBugis 2History 2.1Earlysociety 2.2ThegrowthofBugiskingdoms 2.3EmergenceofnewpoliticalstrengthsoverthePeninsula 2.4Bugis-Makassarsocietyinthe16thcentury 2.5EarlyattemptstoChristianizetheBugisstates 2.6Questforprestige,influenceandpowersoverthePeninsula 2.7TheIslamisationofBugis-Makassar-Mandar 2.8Thetwilightofdominance 2.9Anewgoldenage 3Culture 3.1Languageanddialects 3.2Philosophy 3.3Traditionalscript 3.4Folkloreandliterarytraditions 3.5Dress,textilesandweavingtraditions 3.6Culinarytraditions 3.7Weaponryandmilitarytraditions 3.8Traditionalarchitecture 3.9Maritime,mercantileandmigratorytraditions 3.10Riceandagrariantraditions 3.11Festivals,celebrationsandreligioustraditions 3.12Musicaltraditionsandperformingarts 4Seealso 5References 6Bibliography Originsandantecedents[edit] AncienthandaxefoundinBarru,c.1965 Toalean—Pre-AustronesianSouthSulawesi[edit] TheearliestinhabitantofSouthSulawesiispotentiallyrelatedtotheWajakMan,oftheProto-Australoidorigin.ThereareafewflakematerialsfoundinWalanaeRivervalleyandMaros,likelydatingbetween40,000and19,000BC.Thehunter-gatherercultureinSouthSulawesiisalsoknownasToaleanculture,andlargelybasedonblade,flakeandmicrolithcomplex.TheyareprobablyofMelanesoidorAustraloidstock,hencerelatedtothecontemporarypopulationofNewGuineaorAustralianaborigines.[9] In2015,theremainsofBessé´,ayoungwomanwasunearthedLeangPanninge,SouthSulawesi.Datedover7,200yearsold,halfofherDNAwasidentifiedtobeconnectedtotheindigenousAustralians,thepeopleinNewGuineaandtheWesternPacific;togetherwithapreviouslyunknownanduniquehumanlineagethatdivergedapproximately37,000yearsago.HerDNAprovidedimportantevidencepertainingtotheunderstandingonancienthumanmigration. ThearrivalofAustronesians[edit] TheirAustronesianancestorssettledonSulawesiaround2500B.C.Thereis"historicallinguisticevidenceofsomelateHoloceneimmigrationofAustronesianspeakerstoSouthSulawesifromTaiwan"—whichmeansthattheBugishave"possibleultimateancestryinSouthChina",andthatasaresultofthisimmigration,"therewasaninfusionofanexogenouspopulationfromChinaorTaiwan."[10]MigrationfromSouthChinabysomeofthepaternalancestorsoftheBugisisalsosupportedbystudiesofHumanY-chromosomeDNAhaplogroups.[11] TanaOgi—ThelandoftheBugis[edit] ThehomelandoftheBugisistheareaaroundLakeTempeandLakeSidenrengintheWalannaeDepressioninthesouth-westpeninsulaofSulawesi.Itwasherethattheancestorsofthepresent-dayBugissettled,probablyinthemid-tolatesecondmillenniumB.C.TheareaisrichinfishandwildlifeandtheannualfluctuationofLakeTempe(areservoirlakefortheBilaandWalannaerivers)allowsspeculativeplantingofwetrice,whilethehillscanbefarmedbyswiddenorshiftingcultivation,wetrice,huntingandgathering.AroundA.D.1200,theavailabilityofprestigiousimportedgoodsincludingChineseandSouth-EastAsianceramicsandGujeratiprint-blocktextiles,coupledwithnewlydiscoveredsourcesofironoreinLuwustimulatedanagrarianrevolutionwhichexpandedfromthegreatlakesregionintothelowlandplainstotheeast,southandwestoftheWalennaedepression.ThisledoverthenextfourhundredyearstothedevelopmentofthemajorkingdomsofSouthSulawesi,andthesocialtransformationofchieflysocietiesintohierarchicalproto-states.[12][13] History[edit] Earlysociety[edit] ThecourtladiesofBone,unknowndate ThelifestyleofancientBugispeoplewere,tosomeextent,preservedbythepaganTorajanpeopleuntilthedawnofthe20thcentury.Theirhomesweremainlyconstructedonstiltsandthecommunitieswerelikelytobescatteredalongtheriverbanks,seaorlakeshores.Themainundertakingsduringthisperiodwerefarmingrice,millet,adlayandotherediblecrops,catchingfishandshellfish,obtainingforestproduceandhuntingwildanimals.Buffaloeswereimportedandusedforimportantoccasions.[14][15] Theearliestinhabitantspotentiallycladunderasimpleclothing.Thewomenwerepotentiallyworeaskirt;whileforthemen,aloinclothandpossiblyaheadcloth.Remainsofbronzeandgoldornamentshavealsobeenretrievedbasedonarcheologicalevidence.Potteryisevident,althoughbamboocontainersweremoreextensivelyusedtogetherwiththeusageofbambooknives.Theweaponsweresourcedfromironandstonestogetherwithhelmetsandshieldsmadefromrattan.[15] Theologically,theearlyBugispotentiallypracticedancestorworshipping.Therewerealsoancientritualsrelatedtoagricultureandfertility.Theygenerallyburiedtheircorpses,althoughtherewereseveralcaseswherethedeceasedbodywerebeingdisposedbyimmersionintheseaorlakes,orbypositionedintrees.[15]Othermortuarypracticesincludescremation,especiallyfortherulers.[16] Despitebeinglocatedinasparselypopulatedcommunities,theywerenotlivinginanabsoluteisolationwiththeoutsideworld.Instead,tradeandcommercewereheldhighandregardedtobeofpivotalimportanceinthesociety.ThearcheologicalfindingsnearBantaengandAraunearthedancientartifactsdatingfrom300to100BC,denotingevidencethatthesouthernpartofSulawesihasplayedanintegralroleintheaxisofearlyinsulindiantrade.TherearealsotracesofimportedChineseandothercontinentalSoutheastAsianceramicsandstonewearfoundinthepre-Islamiccemeteries.[17] However,incontrasttomuchofSoutheastAsia,theindicatorsofHinduandBuddhistmaterialsarerathersparseinSouthSulawesicultures.[18]Theirwritingsystem,andsomeoftheirnamesandwords,alongwithfewBuddhistbronzeimagesfoundinMandarandBantaengonlysuggestthattheexistenceoftraderelationsmadewiththewesternarchipelagoandthepresenceofforeignersalike.[19]Itislikelythatdespitebeingbenefitedwiththetraderelationship,theywouldresistexternalassimilation.[20]Thus,outsideelementsarealmostabsentinthedevelopmentofnativereligionandtheindigenousstates.[19] Theintensityontheearlyinsulindiantradehasledtoagradualshiftintermsoftheeconomicdevelopment,socialconstruct,politicalinterestandthebalanceofpoweramongsttheSouthSulawesipeople,whichhasfundamentallyledtotheBugisstates,dynastiesandpolitiesbegantoflourish.[21] ThegrowthofBugiskingdoms[edit] ApalaceownedbyanaristocratintheportcityofPalopo,Luwu,SouthSulawesi(c.1900–1930) Theprogressofinter-insularcommercialactivitiesandtheincreasinginteractionswithMaritimeSilkRoadwerepotentiallyamongthemainfactorscontributingtotheeconomicprosperityforafewleadingSouthSulawesicommunities.[22]Theperiodbetween1200and1600witnessedaradicalchangethroughoutthepoliticallandscapeoflowlandSouthSulawesiPeninsula.[23] ThetradeinSouthSulawesiwasbasedontheexportofrarecommodities,abusinesswhichwaseasilydominatedbyanexclusiverulingclass.Theadministrativestructureisfairlybasic,amajorityofthestatesaresmallandinaformofalocalchiefdom.[23]Asmallpopulationissufficienttoassisttheelitewithfood,physicalworkandmilitaryassistancetopreservetheirstate'sindependence.[24] However,bythe15thcentury,amajoreconomicrevolutiontakenplace,andagriculturalbecomeanimportanteconomicfoundation.[25]Tocontinuetheirpowersintheagrarian-basedsociety,therulingelitesarenowrequiredtohandlethegrowthontherice-producingterritoriestoaccommodateamajorpopulationboom.Hence,inorderadaptwiththeeconomicandsocietalchange,anewsystemandintermediariesareneeded.[24] Tradeandcommercehowever,stillretainsitsessentialimportancefortheSouthSulawesieconomy.Ricebecomeamajorsourceofexport;andatthesametime,theeconomyisstimulatedbytheimportofprestigegoodsfromotherpartsofarchipelago.[16]TheareapotentiallyexperiencedexceptionalgrowthfollowingtheriseofMalaccaasaregionalentrepôt.Conversely,thewealthfortheelitefamiliesinSouthSulawesiwouldalsoconsequentlyroseduetothisintensivecommercialtransactions,despitethefactthattradeisnownotsolelyregardedastheirsinglesourceofriches. EmergenceofnewpoliticalstrengthsoverthePeninsula[edit] ThesouthwestarmofCelebesinthe16thcentury.PartsofKingdomofLuwu(Red),Mandar&TorajanSociety(lightyellow),AjatapparengConfederation(Yellow),Tellumpocco'eConfederation(Striped),GowaandTallo(Orange) Inthe1500s,LuwuwasthemajorpoliticalforceintheBugisheartland,withitsauthorityproclaimedthroughoutalargesectionofthepeninsula.Nevertheless,newplayersthatwouldresistitsdominancewerealreadybeginningtotakeshapebytheendofthecentury.[26] TheimpactfollowingtheriseofMalaccaweremorevisibleinthewesterncoastofSouthSulawesi,anareawithahighconcentrationofMalaymerchants.ItslowlygainedtheattentionofthekingdomsofSoppengandSindereng,withthepursuittoincludetheareaintheirterritorialexpansions,theseBugisstateshavealreadylosttheirdirectseaaccessinthewestcoastbyLuwu.[24] Sidenreng,atributaryunderthedomainofSoppenghadslowlygrownintoprominenceandslowlyseemedtoberesistanttoacceptLuwu'sdominanceinthearea.IncooperationwithafewBugiskingdomsinthewesterncoast-Sawitto',Alitta,Suppa'andBacukiki';aswellasRappangintheinterior,theyformedalooseconfederationknownasAja'tappareng('thelandswestofthelake').[27] Conversely,theneighbouringBugisterritoryofWajoalsopossessedanaspirationforanautonomyagainstLuwu,andittoostartedtoextendtheirinfluenceandpowersinthesurroundingareas.By1490,theyenteredanagreementwithLuwu,andintheagreementtheywouldnolongerbeconsideredas"itsservant"butasa"Luwu'schild".[26]By1498,theWajorseenthronedArungMatoaPuangriMa'galatungastheirruler,hewouldlaterturnthedomainasoneofthemajorBugisKingdom.[28] Thelowerwesternseaboard,theBugisKingdomofBoneundertheruleofKingKerrampelua'(c.1433-83)hadalsoenactedanexpansionplantoabsorbpartsofneighboringLuwuterritoriesintoitsvassalage.Thus,bytwocenturieslater,ithasbecomeanareaforintenseconfrontationbetweenthetwokingdoms.[28] WhiletheMakassarese,traditionallyoccupiedthedeepdowninthesouthandthewesterncoastofthepeninsulaweremainlyconcentratedtheirpoliticalpowersinSiangandBantaeng(thelatterwaspotentiallystillunderLuwu'snominalcontrol).However,thesmalltwinstatesofGowaandTallo(betterknownbyforeignersasasinglestateofMakassar)werestartedtogainitsimportanceduringthisperiod.[29] Bugis-Makassarsocietyinthe16thcentury[edit] Bythe16thcentury,theBugislifeisnotedbyaflourishingtolerancetowardsforeigninfluences,overseasproductswerenolongerlimitedtotherulingclass,butalsoamongthecommonersaswell.Themethodofhomeconstruction,remainsthesame.Sketchesfromfewwesternsourcesinthefirsthalfof17thcenturyillustratestallandstrongwoodedhomeraisedonpiles.[30] Nonetheless,insideofthemorewealthyhomes,someforeignfurnitures,namelytablesandchairsbegantoemerge,andbasicwallopeningsometimesbecomerealwindowswithshutters.TheBugisnamesfortheseobjectssignaledtheirPortugueseconnection,Jandela(window)derivingfromJanela,Kadera(chairs)fromCadeira;andMejang(table)fromMesa.Agradualchangeisalsonotedinthehouseholdtoolsandutensils,includingglassesandIberian-stylejugsandtrays.TherewerealsotheadoptionoffewPortuguesegamesnotablydice,cardgameandmarbles.ThePortugueseandSpaniardsalsointroducednewfoodandproduceinthelocaldiet,mainlyfromtheNewWorldcrops:sweetpotatoandtobacco,andalsootherimportantitems–manioc,maizeandchilies.[31] TheBoneRoyalFamily,1912 Duringtheperiod,thewomendonunderabaggytrousersandpants;theusageofshorttunicsandsleeveswerealsonotedbythefreemarriedwomen.Fortheaffluentmale,therewerepotentiallyalsoafavourtowardswesternshirtsandhats;andsometimesbeingpairedtogetherwithaplume,andajacket.Theslaveclassandthemalecommonershowever,wouldusuallygotopless. TheaftershocksfollowingtheFallofMalaccawerepotentiallybeingstronglyfeltinSouthSulawesi.AsnotedfromToméPiresinSumaOriental,fewtradersfrom‘TheMacassarIslands’,includingtheBugisandBajowereamongstthepeoplewhoarrivedinMelakatotrade,[32]althoughtheyaresmallinnumbers.Conversely,theMuslim-MalaytradersfromPatani,Pahang,andUjungTanahintheMalaypeninsula;aswellasfromChampainIndochina;andMinangkabauinSumatrasettledthroughouttheportcitiesinthewesterncoast,includingSuppa’,Pancana-Tanete,Siang,Tallo,SanraboneandGowa.[33]Duetothisextensivebilateralconnection,thepeopleofSouthSulawesiweregenerallywellawareonthepolitical-religiouschangestakenplaceinthewesternhalfofthearchipelago.[34] ItcanbeinferredthatfollowingtheConquestofMalaccabythePortugueseConquistadors,thetradinglinksintensifiedbetweenSouthSulawesitoothercommercialpowerhouse:namelyJohorandPataniinthePeninsula,AchehinSumatera,BanjarmasininBorneoandDemakinJava–allhavingthestatusasabastionforIslamicfaith.However,asfarasthemid16thcentury,SouthSulawesipersisttobeoneofthefewremainingsignificantdomainsintheregionalnativetradingnetworkwhereIslamhasyettotakehold.[35] EarlyattemptstoChristianizetheBugisstates[edit] ManuelGodinhodeErédia,aPortugueseMalaccanexplorerofBugis-Portuguesedescent WhileearlycontactswithIslamhadbeenmadesince1490withthetradingrelationshipbetweenSiangandMalacca,mostBugiswerestillbelieverofthenativepatturioloangreligion.Inyear1540,twoaristocratsfromMakassarwerebaptizedinTernate.Theylaterembarkedonanothervisitthefollowingyearandboughtmanyoftheregion'spreviousmaterials,includinggold,sandalwoodandironweapons.AntoniodePaiva,aPortuguesetrader,mademultiplevoyagebetweenSulawesiandMalaccafrom1542,potentiallyintriguedbythepotentialrichesoftheregion.DuringhisexpeditiontotheBugisstatesofSuppa'andSiang,hewasinvolvedinatheologicaldiscussionandwasrequestedtobaptizeLaPutebulu,DatuofSuppa'andhisfamily,followedbykingofSiangin1544.Thebaptismwasalsoconcludedwithamilitaryalliancewithbothstates.[36][37] DePaiva'sreturntoMalaccawasnotonlytogetherwithofficialgiftstotheKingdomofPortugal,butalsoaccompaniedwithfouryoungBugismenwhowouldlaterattendtheJesuitcollegeinIndianGoa.ThetwoBugisKingsalsorequestedpriestsandapossiblemilitarysupportfromthePortugueseMalaccangovernor,potentiallytocurbtheincreasingperilimposedbytheneighboringMakassaresestatesofGowa-Tallo.Furtherbaptismcontinuedin1545byapriest,FatherVicenteViegas,whichwasinvolvedtheChristianizationofBugisrulersinAlittaandBacukiki',accordingtoManuelGodinhodeErédia,kingsofSawittoandSidenrengalsoparticipated,allwerealliesofSuppa'partofAjatapparengalliance.[37] RelationswithPortuguesewerestillgood,untilanelopementbetweenaPortugueseofficeranddaughterofLaPutebulufromSuppawasexposedastheymarriedsecretlyinMalacca,whichwouldresultinthebirthofManuelGodinhodeErédia.ThePortuguesevesselhadtorapidlyleftSulawesitoavoidsevereviolenceandtheydidnotdaredtotravelbacktotheislanduntil1559.[38]Onememberofthevoyage,ManuelPinto,decidedtoremaininSouthSulawesi,herecordedthepoliticaldevelopmentandinvolvedindiscussionswithseveralBugis-MakassarrulersintheregionbeforereturningtoMalacca(viaJava).HoweverDatuofSuppaanditspopulationalongsideotherAjatapparengstatesremainlargelyChristiansaccordingtoManuelGodinhodeErédia.[37] FollowingtherestorationofeconomicrelationswiththePortugueseMalaccain1559,therewererepeatedrequestsmadefromSouthSulawesiprimarilyAjatapparengstatesforpriests,howevernotmanywereavailableandthePortuguesedidnotconsiderBugisastheirprimeconcern.Notuntil1584didthePortuguesesendfourFranciscansfatherstothearea,andtheirstaywasashortone.AlsonotknownwerethefatesofthefourBugismensentforeducationinIndianGoa.Subsequently,nonewattemptstobaptizedSulawesiweretakenaftertheperiod,[39]norPortuguesemilitarysupportagainstinvasionbyKingofGowa-Tallo,KaraengLakiyungTunipalangga,whichannexedandvassalizedSiangalongsideotherAjatapparengstates.[37] Questforprestige,influenceandpowersoverthePeninsula[edit] Fromlefttoright:Ternate,BaliandBugissoldiers,Europeanillustrationfromthe17thcentury DuringtheresumptionofPortuguese-SouthSulawesirelationsin1559,thepoliticaldynamicoftheregionhadeffectivelymorphed.TheMakassaresestateofGowahadexertedhisinfluencetowardsthenorth,andabsorbedmanyBugisstatesthathavehadafriendlyrelationstowardsthePortuguese. Simultaneously,theKingdomofBonealsocommenceditssouthwardexpansion,andsooncomeintoadirectcontactwiththeMakassarese.BothkingdomsarepursuingdominanceintheentiretyofthePeninsulatogetherwiththeimportanttraderoutes. Conflictbetweenthetwopowerswereboundtohappen,andamajorwarbrokeoutin1562.GowawasassistedbyLuwu;andalsobyWajoandSoppeng,thelattertwowouldprobablypreferredinfavourofadistantsovereignlikeLuwuorGowa,astheywouldfurnishWajoandSoppengwithagreaterautonomyincontrasttoanearbykingdomlikeBone,whichwouldlikelydominatethem.[40] Thewarconcludedin1565andapeacenegotiationfollowedafterwards.ThetwostatesagreedintheTengkaRiverastheirrespectivespheresofinfluenceundertheTreatyofCaleppa.ThecitizensofBoneandGowawerealsoawardedequalrightsineachother'sjurisdiction. TheambitionsfordominancecontinuedinSouthSulawesi.Between1570and1591,severalmilitaryoperationswereconductedbyGowa,inwhichoftentimeswiththesupportofLuwu.Althoughadistantpower,GowatendtoberatherhardtowardsitsBugisvassalsofWajoandSoppeng,thismadethesetwostatesbecomeinclinedtotheinvitationbyBonetorestoretheirautonomy.In1590,thethreekingdoms(Wajo,SoppengandBone)enteredanallianceknownasTellumpocco'e,'theThreeSummits'or'theBigThree'.[41] In1590,DaengMammetaembarkedonanothercampaigntoannihilateWajo,buthewaskilledduringanamok.Atrucewasfollowedsoonafterin1591,thepeacenegotiation,undertheTreatyofCaleppawasthusrenewed. TheIslamisationofBugis-Makassar-Mandar[edit] FuneralceremonyfortheGovernorofSawitto,1932 Inthelaterhalfofthe16thcentury,thecontestbetweenIslamandChristianitywasstilllargelyundecidedinSouthSulawesiPeninsula.MostofthesurroundingkingdomsinSulawesihavealreadybecomeMuslimsundertheswayofTernate-Gorontaloin1525andButonin1542.TherewerealreadyindividualconvertsinSouthSulawesi.[41] In1550,theMalay-MuslimcommunityofMacassarwereawardedspecialprivilegesbytherulerofGowaaccordingtoLontarakPatturiolonga.However,in1575,duringthevisitbyAbdulMakmur(Dato'riBandang),oneoftheMinangkabauproselytizersofIslam,henotedthatthereareseveraldifficultiestoconvertthelocals-thesuperfluouslikingtowardsdriedboarflesh,rawdeerliverdicedwithblood(lawa)andpalmliquor.HethenembarkedtopromulgatetheteachingofIslamintheKingdomofKutei,easternBorneo,inwhichhewasmoretriumphant.[41]In1580,theSultanofTernate,Babullah,advisedtherulerofGowatoembracetheteachingofIslam,thekingdeclined.However,asagestureofkindness,heawardedtheMakassar-Malaycommunitytheconsenttoconstructamosque.[42] BugispilgrimstoMecca,19thcentury AbdulMakmurreturnedtoMakassarwithSulaiman(Dato'riPa'timang)andAbdulJawad(Dato'riTiro).AllthreeofthemarefromMinangkabauandlikelytohavebeeneducatedinAceh,[43]beforetheyvisitedJohor-RiautostudySouthSulawesiculturefromBugis-Makassarsailors,followedbystudyunderWaliSongoofJava,inaproselytizationmissionfacilitatedbySultanofJohor.AftertheirnewattemptstointroducetheIslamicteachingoncemoremetwithopposition,theyleftforLuwu.ThiswasbecauseLuwuwasthespiritualcenterofSouthSulawesianditsindigenousbeliefofDewataSewwaEhadsomesimilaritieswithIslam.[44]TheysuccessfullyconvertedthePattiarase,DatuofLuwuandinFebruary1605hetookthenameofSultanMuhammad.ThegroupthenrevisitedMakassarandthethreeofthemlatermanagedpromotedIslamtotheGowanruler,tobecomeMuslimunderthenameofSultanAla’uddin.InNovember1607,thefirstpublicprayerswerepromulgatedinthenewlyconstructedTallo'Mosque.[45]ConversionbeganslowlyandadaptedwithnativeAmmatoapractitionerscenteredinBulukumba.[44] ThetwinkingdomofGowaandTallopersuadedotherSouthSulawesiKingdomstoemulatetheirmoveonadoptingIslamastheirreligion.Whenthisinvitationwasdeclined,theylaunchedaseriesofmilitaryactionsknownas"theIslamicwars".In1608,thewestcoaststatesofBacukiki',Suppa',Sawino'andMandar;andintheeastcoast,AkkotengengandSakkoli'submitted;followedbysubjugationofSidenrengandSoppengin1609,Wajoin1610. PursuanttothesubmissionfromtheBugisstateofBonein1611,mostoftheSouthSulawesiPeninsula(withtheexceptionofTorajahighlands)wereforcefullyconvertedtoIslam.[46][47]Bone,subsequentlywouldcontinuetoIslamizeitstwovassalstateslocatedintheedgeoftheTorajanrealm–namelyEnrekangandDuri.[48] TheIslamisationinmostofSouthSulawesihaveprovidedaplatformforafaithandideologicalrevolution.IslamiclawsandprincipleswereobservedandabsorbedintotheMakassar,BugisandMandarcultures.[49] Dato'riBandangdirectedfirsttowardsthefoundationofShariaprinciplesontheland,havingemphasisontheimportanceofreligiousserviceatthecircumcisionceremony,marriageandfunerals.However,withtheexceptionoffuneralriteswhichwereabsolutelyIslamized;otherritesofpassagebasedontheIslamicunderstandingweresimplyincorporatedwiththeexistingtraditionalpractices,normsandcustoms.Asforprohibition,therearealsostrongenforcementagainstadulteryandtheconsumptionofpork;otherbehaviorsincludingconsumingalcoholandopium,offeringstosacredplaces,worshippingatregalia,lendingmoneywithinterest(Riba)andgamblingwerealsocondemned. AsIslamizationwasslowlytakingrootamongthesocietyinthepeninsula,mosqueswerebuiltineachofthestatesanddomains,appointmentsweremadeforthepositionofqadi,imamandkhatib. DespitebeingdevoutMuslims,theprocessdidnotserveasahindrancetowardstheMakassareseMuslimKingofGowatomaintainafriendlyrelationshipwithPortugueseandChristianity.Despiteso,theBugisandMakassareserealmsbecameMuslimandwerenowpreventedtoconverttoChristianitybythelocalruler. Thetwilightofdominance[edit] TheConquestofMakassarin1667 Beginningfromtheendofthe17thcenturyandthedawnofthe19th,theSouthSulawesisocietieswererockedwithaseriesofmonumentalchangesinthelocalstatecraft,includingtheFallofMakassar,internaldisputes,politicalconflictsandthegrowingsecondaryinfluencefromthewesternconsumerism.[50] Closetotwentyyearsafterthecentury-longintensepowerstrugglebetweenGowaandBonefortheconquestonthePeninsula,anotherwarhadbrokenbetweenthetworivalingpowers.ThewartraceditsoriginfromadomesticaffairintheKingdomofBone,whowasruledfrom1631to1634byLaMa'daremmeng.ThekingenforcedrulesbasedonthestrongIslamicprinciples,includingremovingthepaganbissuandforbiddingtheconsumptionofpalmbeerandothersuperstition.Thefinalstrawwastheprohibitionofslavery,whichresultedtherebellionbythemotheroftheking.ShelaterthensoughttheassistanceofGowaandamajormilitaryoperationensured.TheMakassareseforcesmanagedtoachievesuccessandcaptured30,000Bugisprisoners,includingLa’daremmengandinstalledaMakassaresegovernor.Afterasubsequentrevolt,Bonewastransformedintoafull-fledgedcolony.ThisresultedtheangeramongsttheBonepeopleanditsnobility.[51] ArungPalakka,anillustrationfromthe17thcentury TheopportunityfortheBonecameafterthevictoriousDutchattackin1660.Requiredtosignanunfavorabletruce,theMakassarrequested10,000Bonepeopleforaforcedditchdiggingasdefenseagainstpotentialattacksfromtheland.FewBonenoblemen,includingArungPallaka,tookrefugeintheneighbouringButonandpresentedforaBugis-DutchallianceagainstMakassar.[52]ThewaragainstMakassareruptedin1666,withtheBugis-DutchalliancebeingassistedwithtroopsfromTernate,AmbonandButon.ThesoleMakassareseallianceduringthewarweretheBugisstateofWajoandthelocalMalaycommunity. SultanHasanuddinwasobligedtosignthetreatyofBongayaon18November1667.ThisrequiredtheMakassaresepowerstoremovedmostofitsfortification,relinquishitstradeinspices,enditsimportofforeigngoodswiththeexceptionoftheDutchEastIndiaCompany,banishthePortugueseandothernon-DutchEuropeans,andrejectanyotherattemptsofsuzerainty,inbothBugislandsorotherpartsofthearchipelago.[52]In1669,SultanHasanuddinofGowaabdicatedfromthethrone. TheDutchhavesucceededtoachieveitsgoalafterthefallofMakassar,buttheyarenotthesolevictor;anotherwastheBugisStateofBone,despitehavingafewrestrictionfollowingthetreatythatitalsosigned,thekingdomwouldeffectivelymaintainitssovereigntyuntilthe19thcentury.Hence,intheBonenarration,ArungPalakkaholdstoprestigeasacentralfigure;whileinMakassarheritage,therivalingSultanHassanudinishailedastheherofortheMakassarese.[53] OnceliberatedfromMakassar,ithaspossiblysetthestageforBonetoholdanunchallengedpoweracrossthewholepeninsula.However,theprospectofunifyingalltheBugislandsunderasolerulerwasstoppedbytheexistenceoftheDutchintheregion.Thepeninsulathencontinuedtopersistunderamosaicofvarioussmallandlargeconfederations. Anewgoldenage[edit] ABugisvesselinWestSulawesiduringtheearly20thcentury OneofthemajorturningpointfollowingtheconquestofMakassarwasthechangeinthedesignofnavigationandemigrationroutesamongtheSouthSulawesipeople.ThecosmopolitanportcityofMakassarbecomeacrucialmaritimestartingpointfornotonlyfortheMakassarese,butalsofortheBugiswhoseekforwealthandfameinthewesternArchipelago,astheDutchsetaheavyrestrictionfortheiraccessontheeasternspiceislands.[54] ManyoftheBugissettledintheRiauArchipelago,intheproximityofthecourtsofJohore.Acrucialmeetingpointbetweentheregionalandglobaltraderoutes,theylaunchedtheirnavalinfluenceinvariousdirectionsoncommerceandpolitics,includingtheMalayPeninsula,Singapore,SumatraandwesterncoastofBorneo.[55][32]HeretheychallengedagainsttheDutchforthedominanceinthetin-miningexports.Theyalsoheavilyinvolvedinthedynasticdisputesamongthekings,andthrougharmedactions,military-basedtraditionsandpoliticalmarriage,theynavigatedtobecomeoneoftheformidableplayerswithintheinnerMalaypoliticalcircle.TheagealsomarkedwithothercloselyinterconnectedwavesofmigrationandtradetowardsBatavia,northerncoastofJawa,Bali,Madura,Alor,theLesserSundaIslands,southern-easternBorneo,SuluArchipelagoandotherpartsofSulawesiinsearchofriches,prestigeandpoliticalinfluence.[56][57] Duringthesameperiod,theyusheredanewgoldenera.WiththeconsolidationofIslamicfaithandvaluesononeside,andtherecognitionasoneofthemajormaritimesocietyontheother;thetworedefiningelementsthatwouldbeinfusedtobecomepartandparcelwiththeBugisidentityuntiltheearly20thcentury. Culture[edit] Lontara,thetraditionalBugis-Makassarwritingscript Languageanddialects[edit] AreaswithhighconcentrationsBugis-speakersinSulawesi;withitscentralcorelocatedinthelowlandplainsofSouthSulawesiprovince TheBugislanguageconstitutesapartofthelargerAustronesianfamily.[58]ItisamongthemajorlanguageslocatedinthesouthwesthempisphereofSulawesi,theothersbeingMakassar,Toraja,MassenrempuluandMandar.TheselanguagescollectivelybelongtotheSouthSulawesilanguages. BugisspeakersaredominantinthemostofthedistrictsinSouthSulawesi–namelyBone,Soppeng,Wajo,Sidrap,Pinrang,Barru,Sinjai,andParepare.[59]InBulukumba,Pangkep,andMaros,thepopulationsarecheckerboardedbetweenBugisandMakassar-speakingvillages,eachvillageshavingtheirownseparatelanguageidentityintact.AsimilarlyunsharplanguagebordercanalsobeobservedinthenorthwesterncoastaltownsofPinrang(inSouthSulawesiProvince)andPolmas(inWestSulawesi),beingatransitionalareabetweenthetraditionalBugisandMandareseculturalareas.[60] LocatedintheperipheryoftheBugis-Torajanworld,theMassenrempulupeople(constitutingDuri,Enrekang,MaiwaandMalimpunggroups)fromEnrekangandnorthernPindrangaswellastheTae'speakersofLuwuarealsooccasionallyidentifiedandembracedasamongthesubgroupsoftheBugisfamilyduetothesharedtraditionandcommonreligiousaffiliation.[61]Culturally,theyformedacontinuumbetweentheBugisandTorajapeople;linguistically,theMassenrempulu'sandTae'smothertonguegenerallyinheritedacloserlinguisticintelligibilitywiththeTorajanlanguage. Despitehavingsomedivergenceinthelocalexpressionanddialects,theBugisvariants(withtheexceptionofMassenrempuluandTae',whenconsidered)commonlyretainahighlevelofmutualintelligibilitybetweenoneanother.Nonetheless,itisanacceptedpracticeamongstthemainstreamBugissocietytodistinguishthemselvesregionallyandculturallybasedonthelocationoftheirtraditionalandancestralstates.[62] ABugispoemwithitsfontshadedinblueandawhitebackground,locatedinthecanalbanksofRoyalNetherlandsInstituteofSoutheastAsianandCaribbeanStudies,Leiden,Netherlands Thereareasubtledifferencesonthelanguagespokenintheseareasandlinguistidentifiedtheseversionsasseparatedialects(ratherthandistinctlanguages).Presently,therearetenmainbranchesofBugisDialects[58]–Bone,Camba,Pangkep,Sidrap,Pasangkayu,Sinjai,Soppeng,Wajo,BarruandLuwu,[63]aswellasdozensofsmallersubdialectsderivingfromthemainbranches.However,someresearchersaredividedwhetherSawitto–adivergentBugisvarietyspokenincentralPinrang[64]–remainsunderthesamelanguagegrouporbeingdivergedenoughtobeconsideredasaseparatelanguage.[65] Thepresent-dayBugispeoplearemostlybilingual.InSouthSulawesi,theyusetwoleadinglanguages,eitherBugisorIndonesian,tailoredbasedontheenvironment,socialcircleandactivities.BahasaIndonesiaislargelyinceptedonofficialsituations,itisthelanguageofformaleducation,administration,massmediaandmodernliterature;BahasaIndonesiaisalsoprevalentduringconversationwithnon-Bugisspeakers.[66]IntheinformalandcasualsettingsaroundtheBugis-speakingcircle,acode-switchwouldbeacommonplace,orintertwinedwithelementsofbothlanguagesinvaryingdegrees,suchasspeakingBahasaIndonesiawithastrongBugis-influencedelementsandviceversa.[67] IntheSouthSulawesiprovince,theBugisaffixessuchas–ki’,-ko,na-,-ji,-mi,etc.areemulatedandconceivedintheIndonesian-Bugishybrid.[67]TheBugis-IndonesianfixtureisnotexclusivelyconfinedinthebordersofSouthSulawesi,thepatterncanalsobeheardinotherpartsofIndonesiawithavisibleBugispopulation.Outsidetheprovince,thelanguagehybridisnotsolelyinfluencedbyBahasaIndonesia,butalongsidetracesofotherlocallanguagesanddialectsamalgamatedwiththediasporaBugislanguage.SimilarlybeyondIndonesia,theextensionofthelanguageblendcanalsobeseeninpartsofMalaysiaandSingapore,hometoasizableBugiscommunity.InsteadofhavinginfluencedwithBahasaIndonesia,theBugiscommunitiesinthesecountrieswouldalsobeinfluencedbytheMalaylanguageanditslocaldialects. OutsidefromtheirancestralheartlandinthelowlandplainsofSouthSulawesi,theBugislanguage,dialectsandhybridsarefoundthroughouttheirextensivenetworkofdiasporaandethnicenclavesinSulawesiandallacrossInsularSoutheastAsia.However,presentlytheretendstobeapronouncedlanguageshiftamongthediasporaoutsideofSouthSulawesi,hencetheunderstandingandthecommandontheBugislanguagemayvarybasedonthepersonalbackground,exposureandcontactswiththeirancestrallanguage. Philosophy[edit] Siri’naPacce(Shame,Compassion)— Bugis-Makassar-Toraja-Mandarcodeofethic OneoftheBugis-styleddagger TheBugis-Makassarpossessedarichheritage,philosophy,religiousandsocialstructure.TheircustomsarebasedontheconceptPangadereng-originallyconsistofAde’(custom),Rapang(Jurisprudence),Bicara(Judiciary)andWarik(Socialsystem);followingtheIslamisationoftheBugis-Makassar,Syara'(Syariah)wasincorporatedintoitscorevalues.[68] AnotherfundamentallocalwisdomincludesSiri'napacce.[69]Itservesasaguidance,socialconventionandmoralconduct.Sirisignifiestheconsolidationademeanorofshameandself-esteem,itactedasapillarthatbeartheimportanceofdignity,virtue,esteem,solidarityandresponsibility.Siriisessentialforsomeonetoberegardedasatau(human).Paccemanifestasapresenceofcompassionandsolidarity.Itinvolvesaperson'sabilityonemotionalintelligence,whichincludeslove,sadness,pain,andsolidarity.OtherinterpretationofPeccerevolvesonself-sacrifice,hardwork,andabstinence.InadditiontotheBugisandMakassarese,thetraditionalethosisalsosharedbytheirnortherncousins–theTorajansandMandarese. Translatedasthe"fourcorners"–SulappaEpparepresentstheancientphilosophy,ideasandtheoriesoftheBugis-Makassaronthenotionthattheuniversewasbuiltinaformofagiantrhombus,createdbyfoursalientfundamentals–wind,fire,waterandearth.Thus,theclassicalBugis-Makassaraestheticvibes,imagesandnuancesarelargelycreatedandenvisionedinadominantfour-corneredcomposure;includingontheirtraditionalwritingscripts(thelontara),architecturallayouts,ceremonialcuisines(songkoandsongkolo),artisticdesigns,textile(sarongmotives)andphilosophicalvalues.Thefourelementsarealsosynonymouslyevokedbyfourdistinctcolors–wind(yellow),fire(red),water(white)andearth(black).[70]Additionally,theLipa'Sabbeorsarungsutra(asarung-clothmadefromsilk)signifiesasanembodimenttohonortherefinedBugis-Makassaridentityinitspurestform.[71] Traditionalscript[edit] TheearlyformsofrecordedBugisliteraturewasprimarilydocumentedinaLontarleavescroll,ascanbeseenintheSure'Bawang TheLontaratraceditsoriginfromtheKawiscript;however,ithasreceivedalocalizeddevelopmentandmodificationtoaccommodatethewritingsintheBugis,MakassarandMandarlanguage.Itwastraditionallyusedforformalandofficialdocumentssuchascontracts,tradelaws,treaties,maps,andjournals,bothinWesternbookformatandinthetraditionalpalm-leafmanuscript.[72]FollowingtheriseofSouthSulawesiasanavalpowerhouseineasternarchipelago,thescriptexpandeditsinfluence,beingintroducedandincorporatedastheLontaEndeinFlores,MbojoineasternSumbawaandSateraJontalinwesternSumbawa,albeitwithalternationsforthelatterlanguages.[73] Itsdesignation,"Lontara"wasacquiredfromthetermLontar,theJavaneseandMalaynamefromPalmyraPalm,whoseleaveswerecommonlyutilizedforwritingthemanuscripts.ItisalsosometimescharacterizedastheBugisscript,asmanyofthehistoricalwritingsarewidelyfoundinthislanguage.IntheBugisLanguage,thewritingsystemisstyledas"urupusulapaeppa",beingdescribedas"square"or"four-corneredletters",whichservedasavividillustrationoftheearlyBugis-Makassarinterpretationonthefouringredientsthatmoldedtheuniverse–fire,water,earthandair.[73] DuringtheDutchcolonizationofEastIndies,thewritingsystemislargelybeingsupersededwiththeintroductionofLatinAlphabet.Nonetheless,thescriptstillretainsitsintimateculturalimportanceamongsttheBugis-Makassarsocietyintheirhomelandandbeinguseforthetraditionalceremony,calendarandliterature;aswellasinpersonaldocumentsandhandwrittenitems,forinstance,inlettersandnotes.ThescriptisalsobeingtaughtinmanyschoolsinSouthSulawesiandtheusagearevisibleonsomestreetsignsacrosstheprovince.Presently,thereisalsonotableeffortsbyIndonesiantypographersandgraphicdesignersonintroducingthescripttoalargeraudiencebeyonditstraditionalborders.[72] InadditiontoLontara,thereisalsoanotherformofBugis-MakassartraditionalwritingbasedontheArabic-script,knownastheSerangAlphabet.Relativelyonanalmostsimilarparallelmodulewithitssisterscripts,JawiandPegonforMalayandJavaneserespectively,theSerangwritingsystemincorporatedtheusageofArabicelementswithfewadditionalcharacterstointegratewiththelocallanguage.[74] Folkloreandliterarytraditions[edit] Kutika,ahistoricalBugisalmanacwithvisibleusageofLontaraandArabicalphabetsonthepage. BugisliteratureconntonestotheformsofliteratureexpressedintheBugislanguage–whichcomprisesbothwrittenandoraltraditions.TheearliestworksofBugisliteraturewereverballytransmitted,writtenliteraturebegantoaroseandgraduallycodifiedwiththeevolutionoftheLontarascriptbythe1400s.ItsfoundationlargelycoincidesandintersectswiththeMakassareseliterature–ofwhomitsharedacloselyrelateddevelopmentwith.TheBugisliterarytraditionmainlyfocusesonthewisdom,moral,sociallifeandculturalenvironmentoftheBugisidentity. BugisfolkliteratureisanoralcompositiondeeplyrootedinBugisunderstandingandperceptionoflife–intheformofprose,poetryandlyric.Theclassificationragingfromvariousshortpoems,élong;longnarrativepoems,tolo';playfulsayings,suchasriddles,atteppungengandnurseryrhymes;magicalspells,jappi,baca-baca;pre-Islamicritualexpressions,sabo,sessukeng,lawolo;precepts,pappaseng;andoathsofallegiance,aru.Otherimportantoralheritageincludes–stories,curita;sermons,katoba;andspeeches.Althoughtheyareessentiallyverbal,manyoftheworksarealsosubsequentlybeingwritteninthelanguage.[75] ExcerptfromLaGaligo,writtenintheLontarascript WritingsintheLontaraScriptwaslikelytobefirstappearedaround1400.Theearliesttextswereinscribedonpalmleaves,followedbyvolumesofhandwrittencompositiononpapermanuscripts,potentiallyfrom1500onwards,orevenearlier.[76]Theworksofliteraturecommonlycommissionedbywritingspecialistsknownaspalôntara,thepalôntaraisbeingdelegatedthetaskasaresearcheroncreatingandcompilingtheBugismanuscripts.[77]Themanuscriptstendtoberichandvaried,withaplethoraofthemesandsubjects–includinghistoricalchronicles,poems,legalworks,ritualtexts,manuals,ethics,amongfew.PrintedmaterialsintheBugislanguagewereintroducedinthelatterhalfofthe19thcentury,albeitwithasmallercirculation,suchasindictionaries,grammarsbooks,chrestomathiesandtranslations.[78] Consistofover6,000pages,theLaGaligoisregardedasthemagnumopusintheBugisliteraryheritage.WrittenintheoldBugislanguage,thesagatraceditsoriginfromtheearlyoraltraditions.Thepoetictextservesasareveredalmanacandprovidenarrationsabouttheancientunderstandingonhumanityandkingdoms.IntheBugisculture,episodesfromLaGaligoarecommonlyreenactedthroughchantandpoeticrecitationperformanceledbyaLaGaligospecialist,knownaspassure.Theperformanceissometimesheldduringfestivals,weddingorduringahouse-movingceremony.[79]In2012,twooftheLaGaligomanuscriptsareincludedinUNESCO'sMemoryoftheWorldProgramme. However,thelargestcollectionofBugisliteratureisintheformoffamilygenealogies.Itisregardedasanimportantfamilyheirloom,especiallyamongstthemembersofnobilityandaristocraticfamilies.Somedatedasearlyas1400–abouttwohundredyearspriortotheirIslamisation,theearlyBugisgenealogiesprovidearareglimpseonthecultureandideologyofanearlyandliterateAustronesiansociety.[80] Dress,textilesandweavingtraditions[edit] AgroupofgirlscladintheBajuBodo,sarongandtraditionalhairadornments InthetraditionalBugis-Makassarculture,textilesandclothesarereveredandoccupiedaspecialplaceinthesociety.Historically,thecoloursandmotivesdonnedbythewearerpossessedanimportantindicatorandservesasadefiningsymbolontheperson'sidentity,ageandstatus.[81] ThetermBajuBododerivedfromtheMakassareselanguage,beingdescribedas"shortclothing".[81]Conversely,intheBugislanguage,itisalsoknownasWajuTokkoandWajuPonco'.Ashort-sleevedtunic,thecostumeiscommonlyworntogetherwithsilkorawovensarong.Theattiretraceditsoriginasearlyasthe9thcentury,followingtheintroductionofmuslinclothbytheforeigntraderstotheharborsofSouthSulawesi.[82]Thetextile,beingthinandlight,ishighlysuitabletoaccommodatethelocaltropicalweatherintheregion.Inadditiontomuslincloth,theBajuBodoisalsocommonlysourcedfrompineapple-fiberfabricandcotton. Kawari,apendantcommonlypairedwiththeBajuBodoandBajuLa'bu WiththeriseofIslamisationamongtheBugis-Makassar,anothercloselyrelatedformofBajuBodoemerged.Havingalongersleeve,theBajuLa’bu(fromMakassaresela'bu'long'),alsoknownasBodoPanjang(bothdefinedas"longcloth")istailoredinaccordanceofIslamicinterpretationofAuratandmodesty.TheBajuLa’buisalsotraditionallymadefromsilk,adeparturefromthesemi-transparentandtranslucentfabricofitspredecessor.[83] TheBugis-Makassaresehandloomindustrypotentiallycommencedinthe1400s.Thelocally-madesarungmotiveswereinitiallybasic,havingrudimentarystripesofvertical,horizontalorinacheckeredpattern,[84]potentiallyinspiredbySulappaEppa(thefourelements)foundations.Bythe1600s,thedesignsarebecomingprogressivelyornamented,withtheinclusionofamultitudeofgeometricalshapes,contourandsequence.AlmostinacoordinationwiththefunctionofBajuBodointhepast,themotivesanddesignofthesarungwouldalsobeusedtodenotethestatusofitswearer.[85]Thesarungmaterialisusuallysourcedfromsilkandcotton. ThecorrespondingmodefortheBugismaleisknownasJasTutu'orJasTutup(an"enclosedcoat"),thegarmentisinaformoflong-sleevedcoatwithacollar.TheJasTutuisalsosynonymoustobewornwiththeSongkokrecca/Pabiring/SongkokToBone(Bugissongkok),Lipa’Sabbe(sarong)andagoldorsilver-colouredbutton.TheBugis-styledSongkokismadeofwovenrattanandgoldenthread.[86]Duringatraditionalweddingceremony,thegroomwouldalsoaccompaniedbyahighlyelaboratedaccessories,includingTataroppeng(Keris),Pabekkeng(belt),[87]Rope(Songket),Sigara(headgear),Salempang(sling),Gelang(bangle)andSaputangan(handkerchief). Inthepresentday,theBajuBodoandJasTutuarelargelybeingreservedasaformalwear,thesightingsarecommonduringweddings,aswellasinotherceremonialandculturalfunctions. Culinarytraditions[edit] Afewhome-cookedBugisclassicsduringtheHariRayacelebration.Burasa'(center);clockwisefromtop:Goré-GoréDaging,AyamSausMerah,NasuKariandNasuLikku'. TheBugiscuisineconstitutesanessentialpartofitsheritage,comprisesvariousculinarystylesandrecipesfrequentlyassociatedwiththeBugispeople.ItsharesmanycommongastronomicaltraditionsandcharacteristicswiththesurroundingMakassarese,MandareseandTorajans.ManyofthemealsareindigenouslydevelopedintheislandofSulawesi,withafocusonnativeingredients;whileothersexhibitanotablystrongeroutsideinfluencesandcustomizedaccordingtothelocalpallates. ForeigncookingtechniquesintheSouthSulawesicuisinecanbeseenontheadoptionofJalangkote,asmallfriedpieadoptedfromPortuguesepapeda.ThefillingsforJalangkoteusuallyconsistofricevermicelli(denotingChineseinfluence)combinedwithslicedvegetables,boiledeggsandmincemeat.MeanwhileIndianelementsarevisibleanddemonstratedinthelocaliseddishes,forinstancethecreamyGagape,ToppaLadaandthespicyJukupalumara.[88] Thereisalsoawidearrayofcuisinesthatsignifiesabolderendemicorigin:RicecakesareparticularlypopularwiththelikesofBurasa'andTumbu/Lapa-lapa/Langka.[89][90]Thericedumplingsaresteamedandwrappedinleavecontainerswithcoconutmilk,thuscontributingtoitsrichandcreamyflavor.Itisusuallyservedasasubstituteforwhitericeandeatentogetherwithsoupsorothersidedishes.[91]AnotherdistinguishedformofricecakeintheBugis-MakassarcommunityincludesGogos-roastedglutinousricewithfishfillings,wrappedinbananaleaf.Itiscommonlybeingeatenassnacks.[92] Thepeninsula'slongcoastlinehascontributedagreatfishingindustryintheregion,creatingoceanicproduceasanimportantpartofthemeal.[93]DishessuchasPa’Deme(anchoviessambal),Bajabu(serundeng),LawaBale(marinatedrawfish)andtheclearbrothsoupsofPalluKacciandPallumaracapturesitsextensivemartimeconnection.Inadditiontoseafood,thereisalsoadiverseculinarytraditionswiththeemphasisonmeat,whichcanbeseenintheheartyslowcookeddishes,namelyNasuLikku',[94]NasuPalekko[95]andGoré-Goré.ThemealsareusuallyactedasanaccompanyingsidedishtocomplimenttheNasiPutih(plainwhiterice),orinothercases,thericecakes. BananaoccupiedamajorimportanceafterriceintheBugisstaple,asitiswidelycultivatedinSouthSulawesi.[96]Asidefrombeingeatenfreshafterameal,Banana-basedmealsareextensiveintheformsofsnacksanddesserts-ragingfromthesweettastingBerongko(steamedBananapudding),caramelizedSanggara'Balanda,[90]tocrispyandsavorysnackssuchasSanggaraPappek(smashedbananas). OtherpopularmealsassociatedwiththeBugisincludescongeedishes–Barobbo(riceandcornporridge)andthesago-basedKapurung;andtraditionalKues,notablytheKuebugis,KueDange,KueSikaporoandBoluPeca.[90]DuetotheextensiveandcontinuousfriendlyinteractionswiththekindredMakassaresepeople,manyoftheuniqueMakassaresemealsarealsowidelyenjoyedbytheBugis,includingCotoMakassar,SopSodara,PallubasaandKonro,ordessertslikeCucuru'Te'neandEsPaluButong.[94] Beyondtheirnativesoil,Burasa'andotherBugis-Makassartraditionalcuisinesarealsocommonlypresentedasaceremonialdishbytheirdiasporacommunity.ItispreparedasasignificantlegacytohonortheirancestralrootsfromtheplainsofSouthSulawesi. Weaponryandmilitarytraditions[edit] ABugisBajuZirah/WajuRantefromthe18thcenturyintheNationalMuseumofMalaysia;oneofthearmorsthataidedtheirhistoricalpoliticalexpansionthroughoutinsularSoutheastAsia. Teyaitaubugisi-mangkasarapunnatenanammallakibadik(ApersonisnotregardedasaBugis-MakassarwithoutaBadik)— Makassaresetraditionalwordsofwisdom[97] Aplethoraofblades,knivesandfirearmsconstitutethearsenalofBugis-Makassarweaponry.However,BadikishailedasthetraditionalweaponstronglyassociatedwiththeiridentityandpossessedareveredstatusinthesociologicalconstructoftheBugis-Makassarsociety.Theitemisnotsolelyperceivedasamereweapon,butasanemblemdesignatedtorepresentthepersonalcharacterofitsowner.Itishistoricallyusedasavitaltoolforhuntinganimalsandasaself-defensemechanism.[97] InthetraditionalBugis-Makassarunderstanding,thehierarchallevelofBadikisregardedasasecondaftertheKeris.Afar-cryfromtheBadikwhichknowntohaveanalmostuniversalusagethroughoutallranksofthesociety,theKerisPusaka(the"DynastyKeris")isreservedasanimportantfamilyregaliaamongsttheeliteroyalhousesinSouthSulawesi.Thus,historicallytheBadikreceivedaprevalentidentityasacompanionfortheBugis-Makassarman.[97] Inthepast,Badikisusedasatoolofdefensetoprotectanindividualandthefamilyhonor.ThedoctrineislargelybasedonthephilosophicalinterpretationofSiri,acornerstoneoftheBugis-Makassarculture,sirirepresentsaresponsibilitytomaintainthedignityinthesociety.Theconceptishistoricallyentrancedinthecognitivepsycheamongstthepeopleandtraditionallybecomeabindingforceonthemoralvaluesandsocialsystem.Badikisalsocommonlypassedfromonegenerationtoanother,actingasanimportantfamilyheirloom.[97] TheswordfightingartofSigajangLalengLipa,commonlystagedinasinglesarong.BothofthecontendersareholdingaBadik AnotherimportantswordownedbytheBugisistheKeris,alsoknownasTappi.IthassomeminordifferentfeaturesincontrasttotheJavaneseKeris;however,theBugisKerisisnotedtobearacloseranatomicalresembleswiththeMalay-versionofthedagger,theitempotentiallybeingintroducedbytheMalaystothepeopleofSouthSulawesi.AlmostparallelwiththeBadik,theKerisequallycarriedareveredsymbolamongstmanyBugis-Makassarpeople.[98][99][100] InadditiontoBadikandKeris,theywereknowntohostamultitudeofclassicalarmaments.Mostoftheitemsarecollectivelyclassifiedundertheparewabessi(Ironweapons)categorymadebytheBugis-Makassarblacksmiths.SomeoftheothernotablecollectionsincludeAlamang/Sundang,along-sword;Bessing,aspear;Kanna,shield;Pantu’,atraditionalfightingstick;WajuRante,armor;andTado,atrappingrope.[100][101] TheartofweaponamongtheBugis-Makassarisconstantlydevelopedthroughthemillennia.TheancientpeoplesofSouthSulawesiarerecordedtohaveausageofblowpipeswithpoisoneddarts,spears,shortswords,krisandrattanhelmets.[102]Bythemedievalera,theBugis-Makassargainedfurtherexposureontheartilleryknowledgewiththeintroductionofvariousfirearms:muskets,culverinsandcannonsthatenhancetheirwarfareandcombatantskills.[103] ThestrongmutualrelationshipbetweenthearmsdevelopmentanditsmilitaristiccultureformedtheadvantageousmomentumthatfueledtotheirquestforpoliticaladvancementandinfluenceoutsidefromthetraditionalBugis-Makassarhomeland.Itbecomeoneofthewieldingtoolsthatsealstheirhistoricalfiguresandstatusassoldiers,mercenaries,warriorsandfightersthroughoutthemaritimerealm. Traditionalarchitecture[edit] TheBugis-MakassarhouseinTamanMiniIndonesiaIndah,Jakarta IntheBugissociety,architectureisregardedasanemblemofphilosophy,designedtoendorsetheoccupierbelief,faithandunderstandingaboutcosmosanduniverse.Itisstronglyrootedinitslongandrichhistory,blendingelementsonthenativeinterpretationofcosmologywithculture,faith,mythology,aestheticandfunctionality.TheBugisarchitecturalstyleisbroadlyclassedtogetherwiththeMakassarese,ofwhomitsharesstrongarchitecturalfeaturesandidentity. BasedontheBugisphilosophicalunderstanding,ahomeisregardedasthelegitimateexpressionofthespiritualriteofpassageasahumanbeing:aplacetobeborn,aplacetoraisedandnurturedasachild,aplacetobecomeahusbandandwife,andaplacetoperish.Consequently,thehabitationisdesignedtobesolemn,sacredandhighlyrevered.Itprovidesoneswithaplaceforsolitude,energy,nourishment,well-beingandhonourtoitsdwellers.[104]ThepresenceofahomeintheBugissocietyispart-and-parcelwithlife,hencehomeownershipisregardedinutmostimportance–tocommemoratelifeandtobecomeabeaconsymboloflife. AtraditionalBugisdwellinginSouthSulawesi IntheBugisculture,architectureisnotonlysolelyperceivedasaquestionofpractice,butasubjectoftheologicaldialogue.TheformulaofSulapaEppa(thefourelements)wasinterpretedandconstructedwithsuchintention.[104]ThelayoutplanfortheBugisbuildingswouldcommonlyhavearectangularandsymmetricalconsistency,theaimistointergradewiththeearlyBugisunderstandingthattheuniverseisinaformofagiantrhombusandthefouringredientsthatcreatedtheuniverse(wind,water,fireandearth);togetherwiththefourwinddirections(north,south,eastandwest).Thus,theBugishouseswouldtraditionallyfacesnorth,asanoriginforpositiveenergy;ortowardseast,thedawnoflight.[105] Thehouseswerecommissionedintothreeseparatelevels,signifyingthethreepositionoftheuniversebasedonthepre-IslamicBugisinterpretation.Rakeang(theupperworld)–atributetotheheavensabove,theatticisdesignedtobetheapexofthehouseanditisregardedtobeasacredplacetostorerice,cropsandimportantheirlooms.AleBola(themiddleworld),appearedforarespecttothehumanworld,thusrepresentedbythelivingandthecommonspaceofthehouse.AwaBola(theunderworld),aplaceofdarkandferocious,thisconceptwasexemplifiedbytheshedandwherethelivestockarestoredbeneaththehumandwelling.[105] Theconceptofrupa-tau('likenessofaperson')isalsoextensivelyexploredandadoptedintheBugisarchitecturalprinciples.Thisledtothebuildingstructuredasagrandmanifestationonananatomicalrelationship.Thehousingframeworkwasmonumentallycharacterizedbydistinctcomponentsbasedonahumanphysique:Aje-bola(thefoot),bythestiltsofthehouse;ale-bola(body),thecommonlivingspace;ulu-bola(thehead),theroof;andposi-bola(thenavel)bythemiddleareaofthehouse.[104] ThedevelopmentoftheBugisarchitectureisoriginatedonthebeliefthatahomeisconstructedwithanoptimisticfaithforagreaterfuture.BasedontheclassicalBugismythandunderstanding,thestars,skiesandconstellationsheldagreatdivinesignificance;inresponse,ahumanisentrustedtomaintaintheharmoniousarrangementoftheuniverse–inordertohaveasaferandtranquillife,aswellastoavoidnaturalcalamities(notablyfloods,landslides,tornadoandearthquake).Thus,suchethosandessencesareextensivelyemulated,absorbedandvividlyradiatedinthetraditionalBugisarchitecturalfundamentals.[104] Maritime,mercantileandmigratorytraditions[edit] Padewakang,historicallyusedbytheBugis-Makassar-Mandarasamajortradingshipbeforebeingeclipsedbythepinisi AcrossarchipelagicSoutheastAsia,theBugis-Makassarearnedthereputationassailors,navigatorsandseafaringtraders.Theirsalientfoundationlargelycoordinatedwiththeextensiveshipbuildingtraditions,nauticalskillsandthedominantpresenceintheinter-insulartraderoutes. Conversely,theytooacquiredthetitleas"TheVikingsofSoutheastAsia".[106]TheirextensivemaritimeandtradingexpeditionhashistoricallyboughtthemtobeasoneofthenotableregionalplayersinthetransoceanicjourneystoIndochina,Macau,Manila,PapuaandnorthernAustralia,togetherwiththeSoutheastAsianislandsthatliesbetweentheseareas.Theirlargevoyagingshipswerecommonlyusetocarryandtransportexoticspices,sandalwood,textiles,rice,luxurymarineproducts,porcelains,pearlsandotherimportantgoodsandmaterialsacrosstheancientspicetraderoutes.[106][107] TheirseafaringodysseyswerelargelyaidedbyPadewakang,oneoftheearlytypeofBugis-Makassarvessel,whichlatermorphedintothephinisi.Steepinhistory,thefirstofsuchwatercraftwasbornbasedonthelegendarytraditionoftheSulawesi.TheBugisepicofLaGaligoprovidesancientnarrationthattheearliestphinisiwaspioneeredbySawerigading,thecrownprinceofLuwuKingdom,constructedspecificallyforhisoverseasjourney.Duringthereturnvoyage,thevesselencounteredaseverestormandbreakintothreedifferentpieces.EachseparatelywashedashoretoAra,TanahLemoandBira,givingrisetothestrongshipbuildinglegacyintheseareas.[106] APinisishipmakingfacilityinBulukumba Untiltoday,theseareasarehighlyreveredasamongthemajorcradlesofship-makingindustryinSouthSulawesi.Inaddition,therearemanyothershipbuildingareasintheregion,participatedbyvariousBugis-Makassarcommunities.However,theKonjo,asubgroupoftheMakassarese,areparticularlyknownasoneoftherespectedmasterbuildersofPhinisi,enjoyingalongprizedtraditionofwatercraftandboat-production,aknowledgecommonlyinheritedfromfatherstosonsforcenturies.[106] ThelengthofthePhinisiisoftentimesbetween20and35meterslongwiththemaststoweringupto30metersandweighs350tons.AdoubleMastedsailingvessel,thename“Phinisi”derivesfromthetypeofgaffrig,useforitsconfiguration.Itsuniquelargetripod-shapedmainsailsandmastsgiveitsunparalleleddesigncomposition,adeparturefromotherwesternships.Inthecontemporaryera,Phinisiisalsoequippedwithmotorsforitsseafaringjourneys.[108] AmapofMaritimeSoutheastAsiarecordedintheBugis-Makassarwritingsystem(c.1820) FortheKonjos,theboatmakingidentityisdeeplyrootedtotheirlivesasapreciousembodimentofart,cultureandrituals.Beingahighlydedicatedboatsmithcommunity,theKonjopeoplearetraditionallyrestrictedfromsailingtotheseas,astheireldersfearedthattheirclanwouldnotreturntotheirhomeland,creatingaperilousriskoflosingtheirvaluableshipbuildingwisdomamongsttheirkinsmen.[106]ThusinSouthSulawesi,thetransoceanicsailingresponsibilitywerevastlyexecutedbytheircloselyrelatedbrethren— theBugisandMakassarese. InadditiontothePinisi,therichnauticalcultureofBugis-Makassarisequallycapturedbyaplethoraofships-ragingfromPenjajap,warship;Pajala,asmallerboat,alsousedforfishing;palari,anotherdescendantofthePadewakang,albeitsmallercomparedtoPinisi;[108]Lambo,atradingboat;andtheearlyshipsofSombaLeteandsompetanja.ComparabletosomeextentwiththePinisi,thesevesselscollectivelyhaveleftasignificantimpactonthelocalandregionaldevelopment. AstheseafaringidentitybegantotakerootinthecoastalSouthSulawesisociety,itgraduallybecomeaprofoundiconthatnavigatedtheirinfluenceandpresenceintheregion.FollowingtheBugis-Makassarmigratorytraditionknownassompe(tosail)andmalleke'dapureng;itwashere,fromamongthesehistoricalships,vesselsandboatsthatmanyBugisandMakassarman,womanandchildrenbravedawayfromtheirtraditionalheartlandinsearchofeconomicpursuits,prosperityandopportunities,whileothersembarkedforaneducationalexperience,adventure,personaldignity,militaryquestorprestigiouspoliticalambitions.[109]Thus,most,ifnotallBugisinthediasporamayultimatelytracedtheirancestralorigintooneofthePasompe'(atermforpeoplewhosailed/venturedbeyondtheirnativesoil).[110]Talesandtrailsfromthepastwavesofsailsandsettlementscanstillbewitnessedtillthepresentday,evidentlyillustratedbytheirextensivecenturies-oldethnicenclavesandvariousdiasporacommunitiesestablishedthroughouttheislandsandcoastalregionsofmaritimeSoutheastAsia. Riceandagrariantraditions[edit] RiceislifefortheBugis— LeonardAndaya,Anthropologist[111] TerracedpaddyfieldsasnestledintheagriculturallandscapeoftheBugis-Makassarregion Avisibledeparturefromtheextensivemaritimeandnauticalculturedominatedbytheircoastalbrethren,theinlandBugis-Makassarcountrybearwitnesstoitsstrongagriculturallegacy.[111]Regardedasamongthemostimportantcropamongstthesociety,ricehasbeencultivatedacrossthepeninsulaforcenturies.Thegrainhasbeendeeplyingrainedtotheiragriculturalwayoflifeforgenerations.Itisnotonlyhailedasaprimaryfoodsourceonthediet,butalsowovenintothesocial,legends,theories,economic,politicalandideologicalfabric.Inasense,theirtraditionalidentityisalsobeingcoexistedbyanagrarianculture. Thesimplegrainisregardedasamongtheessenceoftheirtraditions,ithasindeedenjoyedacomplexandlongconnectionswiththeBugis-Makassar.TheearliesttraceofriceinmaritimeSoutheastAsiawasfoundinUluLeangCave,inMaros,SouthSulawesi.Datedbetween4000BCto2000BC,thegrainspotentiallytiedupwiththearrivaloftheirAustronesianancestorstotheregion,oramongtheearlierToaleanhunter-gatherersociety.[112][9] Riceservesanourishment,deeplyembeddedtotheirhistoricaldevelopment.Bythe14thcentury,theirradicaltransformationfromlocalwarlordstomajorkingdomswaslargelycoincidesbytheunprecedentedpopulationboomacrossthepeninsula,whichinturnbeingacorrelatedresultintersectedfromtheearlierimprovementoftheagriculturalpractices.[24][23]Blood,sweatandtearshavehadbeenshedoverthesoilinthequestoffavorableharvests,forinstanceduringthe16thcentury,theAjatapparengconfederation(constitutingtheBugisstatesofSidenreng,Rappang,Suppa',Bacukiki,Alitta',andSawitto)wasincorporatedbytheexpansionistpursuitbyGowa,drivenbytheirambitionstocontrolthebountifullocalcorpsoftheregion.[113] Intheirancientbeliefsandunderstanding,ricewasperceivedasasymbolismassociatedwithprovidenceandofcreation,aswellasblessingandjoybylinkingancientcustoms,mythologyandthepeople.Thecultivationofthegrainshashadledtothedevelopmentofaneconomiclifecirclecenteredprimarilyaroundthecoreofagriculture.Rootedinthepre-Islamicbeliefsystem,themappalili(paddygrowingseason)wasorganizedamongtheBugistoprayforaplentifulcropseason,whilethegrandharvestfestivalwasheldbytheagrariansocietiesactasajoyousthanksgivingconclusionafterasuccessfulharvest.Riceisalsohighlyvenerated,basedonthehistoricalBugismanual-almanacknownasKutika,onlyduringspecificschedules,dayandtimewerepermittedforcultivatingactivities;[111]athome,thericeisstoredattheatticofthehouse,signifyingitszenithpositioninthesocialorder;[105]whileduringwar,thedestructionofricefieldswasperceivedasahighlyforbiddentaboo.[111] ThecreedofBugis-Makassarstateswasundoubtedlybuiltonhorticulturestandingasitssalientpillar.Ricefarmingalsohasinfluencedmanyotheraspectsofthetheiroldeconomicactivities.Duringthemedievalera,itbecomeoneoftheearliestmaincommoditiesofexportsfromtheSouthSulawesiheartlandstotherestoftheinsularSoutheastAsia.[114][23][113]Thecommoditiesmayalsoservesasanearlyguidancetotheirfundamentalmercantileandenterprisingskills,beforebeingrapidlyevolvedintoamongsttheirmajortoolsoftradeduringtheirmaritimeinvolvementintheregionaltraderoutes. Therice-reignedsupremacyanditsstrongagrarianfoundationsoftheSouthSulawesipeoplepersisttillthisday.In2021,theprovincewasestimatedtoproduce2.94milliontonnesofrice,becomingamongtheprominentricebowlsinmodern-dayIndonesia.[115] Festivals,celebrationsandreligioustraditions[edit] TheMauduLompoa(GrandMawlid)processionbytheirMakassaresebrethren,theIslamisationoftheBugis-Makassarstatescommencedinthe17thcentury TheIslamisationofBugis-MakassarstatesinitiatedbyLuwuandGowainthe17thcenturyhasgreatlymorphedthereligiouslandscapethroughoutthepeninsula.Asaconsequence,mostoftheliturgicalfestivalsbytheBugisareprimarilycoordinatedwiththeIslamiccalendar,albeitembracedwithastrongsenseonthelocalizedculturalorientations. ThebiannualHariRaya(eid)celebrationsofIdulFitriandIdulAdhaareregardedasthelargestfestivalsfortheBugis.TheIdulFitri(knownasMaleppe,meaning“release”intheBugislanguage)servesasatriumphalriteaftercompletingamonthoffastingandreligiousactivitiesduringRamadhan.[116]ThetermMallepeholdsaphilosophicalsymbolasareleasefromthesinsandthebadhabitsofaperson.WhileIdulAdhaisadedicatedreligiousobservanceheldtocommemoratethesacrificemadebyProphetIbrahim. Thereareadiversereligio-culturalactivatessharedduringbothofthemerriments.Adaybeforeeid,manyBugisfamilieswouldprepareBurasa'andTumburicecakesinatraditionknownasMa’burasaandMa’tumbu.[117]Thetraditionofvisitingfriends,relativesandholdingagrandfeastforvisitorsarealsocentral-knownasMassiara,thevisitsusuallycommencedaftertheeidprayers.Additionally,manywouldalsotakethedaytoasktheforgivenessandreconcilebetweenoneanother,whilesomewoulddisposetheiroldclothesintotheseaorriversasasignofanewbeginningandchapterinlife. AgroupofmenintheformalJasTutupattireduringtheMattompangceremonyintheRoyalCourtsofBone OthercommontraditionsduringeidincludesMabbaca-baca,asolemnthanksgivingduagatheringandfeastledbythecommunityreligiousleadersknownas'PuangAnreGuruorDaengImam.[116]Avisitthefinalrestingplaceofthedepartedloveonesisalsoamajorcommonplaceduringtheseason,inthecustomknownasMasiaraKuburu,thevisittothegraveisregardedasagestureoflove,respectanddignity. Thepositiveandgoodwillcommunalspiritisalsocontinuedinavariousofreligiousandculturalprograms.Inadditiontoeid,theBugisorganizedaprolifictraditionstocommemorateitsfaithandidentity,includingRamadan,aholymonthdedicatedbyfastingandvariousreligiousactivities.Maulu/mamaulu’(Mawlid),honoringthebirthofProphetMuhammmad,specialceremonialmealsandcolorfuleggswouldbegiventothemosqueattendeestomonumentalizethemeaningfulday;EssoSura(Ashura),remembranceofMuharram,whereaspecialporridge(knownasBubuPetuandBellaPitunrupa)areprepared,thedayalsomarkedasamajorshoppingperiodfortheBugis-Makassar,asmanywouldtraditionallybuynewhouseutensilsduringtheAshura.[118]Furthermore,theBugisandMakassarfamilieswouldalsoarrangeMassuroBaca,specialceremonialdoaandfeastheldaweekbeforeRamadhantorememberthedepartedrelatives,aswellasapreparationtocleansetheinner-selfbeforetheholymonth. HorseracingremainsasoneofthepopulartraditionalsportsamongsttheBugis-Makassar-Mandarsocieties;inthepast,thecompetitionswerecommonlyheldaftertheharvestingseason Islamicelementsarealsomaterializedduringcelebrationsonanindividuallevel.BeingapredominantlyMuslimcommunity,theactofMabbarazanji/Barzanji(Mawlidal-Barzanjī),communalprayersandpraisetoProphetMuhammadisregardedasamongthefocalpointsduringsuchceremonies.TheBugiswouldcommonlyorganizedaselamatanfeastfordivinefavor,protection,thanksgivingandgratitude-includingweddings,newborncelebration,aqiqah,houseconstructionceremony,sendingapilgrimforumrahandhajj,andfunerals. Theimportanceofsuchpersonalandcommunalceremoniescollectivelyactasatestamentoftheirmainstreamethniccharacter.Itservesasabind,propelledtotheirriteofpassageasaMuslimandamanifestationoftheirculturalidentity.Theeventsalsoperformedasajuxtaposition,intertwinedbetweentheessenceofreligionandcustom;togetherwithasenseofresponsibilitytosolidifytheirvaluesintothecontemporaryera. Historically,therearealsosomeregionaleventsdeeplyrootedtotheirancientbeliefs,reflectedbytheirpre-Islamicpast,geographicallocation,localdemographicandoccupation.InafewagrarianBugiscommunities,thegrandharvestfestivalsofMappangoloDatuAse,Mappadendang,ManreSipulung,MaccerakAseandMaccerakRakkapengactedasathanksgivingandcelebratorygesturefortheabundanceofharvestobtained.Meanwhile,inthecoastalandlakesidecommunitieswherefisheryindustryisregardedtobeintheutmostimportance,theywouldcommemoratewithMacceraTapparengandMaccerakTasik.[119]However,withtheriseofvarioussocioeconomicandeducationalrevolution,togetherwithmassindustrializationandtheintroductionofmodernfarmingandfishingtechniquesthroughoutthe19thand20thcentury,thecollectiveimpactofthesefestivalsbegantowanedinfavorofamuchalignedpracticewithIslamicunderstandingamongthemainstreamBugissociety.Despiteso,suchregionalcelebrationofferedabriefoutlookonthepast,onatraditionalancientreligionofaonceagrariancommunity. Musicaltraditionsandperformingarts[edit] ASouthSulawesidanceperformance MusicanddancehaslongoccupiedanintegralpartofthepeopleintheSouthSulawesi.Itisconsideredasanancientartform,picturedasadramaticandcomplexencapsulationoftheheritage.TheBugisperformingartscanbebroadlydividedintofourdistinctcategories-entertainmentmedium,ritualisticperformance,courtdanceandmartialarts. IntheBugisculture,choreographyisregardedasaformoffolkloricentertainment.Ithasenjoyedalongcreativeindustryandmaintainedacloserelationshipwiththepeople.Itisusuallypresentedduringthecommunaloccasionsandusedasacelebratoryexpressiontocommemoratesignificantevents.ThebestknownBugisdancegenrearePajaga,andthemorelivelyPajogek[120]— combiningtheelementsofRonggeng,Jaipongandaccompaniedbyapairofgendeng(drum).OthertypeofdancesincludeJeppeng,havingafusionofstrongerIslamicelements;andTariPaduppa,atraditionalwelcomedance. Inthepast,theperformingartsplayedanextensiveroleontheBugisritualisticfunctionandobservance.Duringsuchmagico-religiousceremonies,esotericenergywerepresentandancientdancetechniqueswereaccomplishedbyaBugisshaman,knownasBissu.Thedepictionwascharacterizedbyacombinationofspiritualauraandartisticelementstoachieveahighlevelofpossession-trance.ThepracticeofpossessionusedtobeconductedbyaBissuduringavitalculturalrite,suchastocommemoratethebeginningofthemappalili(paddygrowingseason)orduringtheimportantroyalfunctions.Amongthewell-knownritualisticBugisperformanceincludesTariMaggiri,TariAlusuandMaddewata.[121] KecapiBugis,oneofthetraditionalmusicalinstrumentsforsongsandstorytelling Martialartalsoservesasanoutlookthatmirrorsthesymbolicidealsofitsstrongmilitaristictradition-courage,power,heroism,prestige,strengthandpreparationforwar.ElementsofmartialskillswerelargelydrawnfromthelocalfightingcultureandbeingincorporatedinarepertoireofBugisperformingarts,suchasinManunencak/MencakBaruga(BugisPencakSilat),MallancaandMasempek.AcloseparallelcanequallybeobservedintheBugiswardance.Thecombatantqualitieswereemulatedtocommemoratethefortitudeandspiritofthemilitaryclass.TheBugiswardanceofPenjagaWelado,PajagaGilirengandPajagaMutaroextensivelycapturessuchrendition.[122] Historicallyenjoyedaroyalpatronage,theBugiscourtballetconsistofajuxtaposedmovementoffastandslow;andacontrastbetweenpassiveandactive,suchadaptationcanbeseenintheBugiscourtlyportrayalinPajagaBoneballaAnakdara,PajagaLelengbataTuloloandPajagaLili.[123]TheartisticstylesconstitutetheessenceofBugisaestheticimpulses–involvingvariousmovements,gestures,poise,balanceandmusic.HistoricallyamongthemembersofBugisnobility,dancewasperceivedasasocialimportancetodevelopandmoldanindividual'spersonalqualitiesonkedo(mannerism)andampe(speech)accordingtotheroyalstandardsandetiquettes.[124] TheBugisalsohostedamultitudeofclassicalinstruments,includingSoling,flutes;KacapiandTalindo,stringmusicalinstruments;Jalappa/Kancing-Kancing,atraditionalcymbal;Aloso/Laluso,aBugispercussioninstrument,similartoShekere;Gesok–Gesok/Keso–Keso,aBugis-styledRebab;Gendrang(nottobemistakenwithMakassarese"Ganrang"),atwo-headeddrum;andPuikPuik/Pui–Pui,aclassicaltrumpet.[125]AswithmanySulawesianmusicaltraditions,theGendrangoccupiedaprominentandsacredroleinBugismusicaltraditionsformingthebaseofmanyaccompaniments,althoughsomewhatlessreveredcomparedwiththeMakassarese.Inrecentyears,MakassareseGanrangtraditionshaveerodedtheeducationofBugisGendrang,althoughsharingmanysimilarities,suchasusingmultiplesdrumswithdifferentpatternstocreatesyncophation.[126] TheBugisartofdancewaspredominantlybeinginheritedviaanoraltraditionfromonegenerationtoanother.Tosomeextent,eachoftheartformsservesasanepisodetothepastandnavigatedasakaleidoscopenarrationonthedevelopmentoftheirethnicidentity–fromtheonceprevalentancientancestralbeliefsledbyaBissu;theroyalcourtandmilitarytraditionduringtheclassicalera;theextensivebilateralculturalexchangewiththeMakassarese;andthesubsequentIslamisationofthemainstreamBugissociety. Seealso[edit] Indonesiaportal Malaysiaportal Singaporeportal BugisinMalaysia,theBugisdiasporainMalaysia BugisinSingapore,theBugisdiasporainSingapore GenderinBugissociety,thegenderinterpretationamongsttheclassicalandpre-IslamicBugissociety ListofBugispeople,alistofnotablepeopleofBugisdescent References[edit] ^AkhsanNa'im,HendrySyaputra(2011).Kewarganegaraan,SukuBangsa,AgamadanBahasaSehari-hariPendudukIndonesiaHasilSensusPenduduk2010.BadanPusatStatistik.ISBN 9789790644175. ^"Bugis.PeopleGroups.org".JoshuaProject.23March2021. ^"BugineseinSingapore". ^Ooi,KeatGin(2004).SoutheastAsia:AHistoricalEncyclopedia,FromAngkorWattoEastTimor.ABC-CLIO.p. 286.ISBN 1576077705. ^Said,Nurman(Summer2004)."ReligionandCulturalIdentityAmongtheBugis(APreliminaryRemark)"(PDF).Inter-Religio(45):12–20. ^"MengenangB.JHabibie:FokusagarUsilTetapGenius(1)".JawaPos.JawaPos.9November2019.Retrieved29March2022. 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^Noorduyn,J.(1987)."MakasarandtheIslamizationofBima".BijdragentotdeTaal-,Land-enVolkenkunde.143(2/3):312–342.doi:10.1163/22134379-90003330.JSTOR 27863842.TheMakasaresekingunderstoodthemeaningofthisandbeganwhatisknownastheIslamicwar,inMakasaresebunduqkasallannganga,bywhichhesucceededinthenextfouryearsinforcingthemajorBuginesekingdomstoacceptIslamonebyone,Boneasthelastin1611. ^Pelras1996,p. 137. ^Bigalke2005,p. 4. ^Pelras1996,p. 138. ^Pelras1996,pp. 138–139. ^Pelras1996,pp. 142–143. ^abHall1981,p. 346. ^Pelras1996,p. 143. ^Pelras1996,pp. 144–145. ^Ricklefs2005,p. 159. ^Husain,B.,etal.2020,pp. 83.sfnerror:notarget:CITEREFHusain,_B.,_et_al.2020(help) ^Ho2013. ^abFriberg1985,p. 1.sfnerror:notarget:CITEREFFriberg1985(help) ^MurniMahmud2010,pp. 86. ^Umrahwati2018,p. 4.sfnerror:notarget:CITEREFUmrahwati2018(help) ^NurAzizah2017,p. 43. ^Pelras1996,p. 12. ^Frawley2003,p. 137. ^Druce2009,p. 140. ^Tryon1995,p. 549. ^MurniMahmud2010,p. 87. ^abMurniMahmud2010,pp. 86–87. ^Nurnaningsih2015,pp. 340. 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^Umrahwati2018,p. 9.sfnerror:notarget:CITEREFUmrahwati2018(help) ^NabilaQibtiya2019,p. 7. ^Umrahwati2018,p. 5.sfnerror:notarget:CITEREFUmrahwati2018(help) ^abUliWahyuliana2017,p. 1. ^NabilaQibtiya2019,p. 9. ^NabilaQibtiya2019,p. 5. ^abcdMuslimin2018,p. 2. ^RepresentasiBadiksebagaisimbolkearifanlokalBugis-Makassar2020.sfnerror:notarget:CITEREFRepresentasi_Badik_sebagai_simbol_kearifan_lokal_Bugis-Makassar2020(help) ^Pelras1996,p. 80. ^abSenjataTradisionalSulawesiSelatan,Ini8AlatKhasSukuBugis2021.sfnerror:notarget:CITEREFSenjata_Tradisional_Sulawesi_Selatan,_Ini_8_Alat_Khas_Suku_Bugis2021(help) ^Sudirman2021.sfnerror:notarget:CITEREFSudirman2021(help) ^Pelras1996,p. 46. ^Pelras1996,p. 122. ^abcdSyarif,etal.2017.sfnerror:notarget:CITEREFSyarif_,_et_al.2017(help) ^abcMustaminRahim,etal.2017.sfnerror:notarget:CITEREFMustamin_Rahim,_et_al.2017(help) ^abcdeLamima2020. ^MunsiLampe2014. ^abMellefont2018.sfnerror:notarget:CITEREFMellefont2018(help) ^TradisirantaumasyarakatBugisMakassar2010.sfnerror:notarget:CITEREFTradisi_rantau_masyarakat_Bugis_Makassar2010(help) ^Lineton1975,p. 173-199. ^abcdRahmatia,etal.2020.sfnerror:notarget:CITEREFRahmatia,_et_al.2020(help) ^Pelras1996,p. 23. ^abNaniSomba,etal.2019.sfnerror:notarget:CITEREFNani_Somba,_et_al.2019(help) ^Pelras1996,p. 118. ^2021,ProduksiBerasdiSulselDiperkirakan2,94JutaTon2021.sfnerror:notarget:CITEREF2021,_Produksi_Beras_di_Sulsel_Diperkirakan_2,94_Juta_Ton2021(help) ^abHidayatAlsair2019. ^OnaMariani2019.sfnerror:notarget:CITEREFOna_Mariani2019(help) ^MulyadiMa'ruf2018. ^HalilintarLathief,etal.1999,p. 50.sfnerror:notarget:CITEREFHalilintar_Lathief,_et_al.1999(help) ^HalilintarLathief,etal.1999,p. 123.sfnerror:notarget:CITEREFHalilintar_Lathief,_et_al.1999(help) ^HalilintarLathief,etal.1999,pp. 53–67.sfnerror:notarget:CITEREFHalilintar_Lathief,_et_al.1999(help) ^HalilintarLathief,etal.1999,pp. 105–115.sfnerror:notarget:CITEREFHalilintar_Lathief,_et_al.1999(help) 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NaniSomba;et al.(2019),MistifikasiritualsistempertaniantradisionalmasyarakatAjatappareng,SulawesiSelatan(inIndonesian),JurnalWalennae 2021,ProduksiBerasdiSulselDiperkirakan2,94JutaTon(inIndonesian),BisnisSulawesi.com,2021 Lineton,Jacqueline(1975),Pasompe'Ugi' :BugisMigrantsandWanderers,Archipel10 Hasbi;et al.(2021),Sappo:SulapaEppaWalasujiastheIdeasofCreationThreeDimensionalPainting,DewaRuci:JurnalPengkajiandanPenciptaanSeni NurAzizah(2017),RealitasPertukaranSosialMasyarakatDuripadaHariPasardiBarakaKabupatenEnrekang,UniversitasMuhammadiyahMakassar Bigalke,TeranceW.(2005),TanaToraja:ASocialHistoryofanIndonesianPeople,Singapore:SingaporeUniversityPress,ISBN 9971-69-313-5 ArticlesrelatedtoBugis vteEthnicgroupsinIndonesiabyregionIndonesiansSumatra Acehnese Alas AneukJamee Batak Angkola Karo Mandailing Pakpak Simalungun Toba Kluet Batin Enggano Gayo OrangRimba Lampung Laut Lembak Lubu Malay AsahanMalay BatamMalay DeliMalay LahatMalay LangkatMalay PontianakMalay RiauMalay SerdangMalay Mante 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