By: H. A. Ahmad Saransi
INTEGRATION SOPPENG RILAU SOPPENG Riaja UP TO THE EMERGENCE OF THE KINGDOM SOPPENG
Early existence
With the emergence of Sekkanyili Tomanurung '(Soppeng Riaja) and Manurunnge of Goarié (Kingdom Soppeng Rilau) is the initial phase of the peace and tranquility of the people hit by drought Soppeng since long. People's lives both kingdoms were always at ease and peaceful as the withdrawal of two twin brothers. This is not surprising, because the Kingdom Soppeng Riaja as a center of political activity capable of fostering a harmonious political relationship and kinship with the royal Soppeng Rilau.
Phase peace lasted until approximately 260 years old, which began in 1300 as the beginning of the Government of La Temmamala as Datu I in Soppeng Riaja and We Temmabubbu as Datu I in Soppeng Rilau until the conflict dispute between Datu La Mataesso Puang Lipué Patolaé by Datu La Makkarodda Latenribali respectively as Datu in Soppeng Riaja with Soppeng Rilau.
Conflict
According to notes in the manuscript Lontara said that, this conflict caused keambisian La Makkarodda for territorial dominance Soppeng Riaja. The dispute was increased to civil war. However keambisian La Makkarodda is not all his royal lilies supports the action taken La Makkarodda so that when the outbreak of civil war has caused the kingdom Soppeng Rilau defeat.
La Makkarodda as Datu Soppeng Rilau not satisfied with the defeat it. To avenge his defeat, with kekearasan heart he was forced to leave his country to seek allies or reinforcements from the neighboring kingdom.
But before leaving the country, has come from Soppeng Riaja mission to ask La Makkarodda for sudihlah would return to his country to continue holding the reins of the Datu of the Royal Soppeng Rilau. This ditempu La Mata Esso to always maintain the unity and kinship between the Kingdom and the Kingdom Soppeng Sopeng Riaja Rilau.
Good intentions La Mata Esso rejected by La Makkarodda, "Bessing Passuka, bessing Topa parewekka" (I quit because of the spear (the war) so I'll just come back with a spear (war) too). That's the answer to the mission of La Makkarodda it until he continued his journey to the Kingdom of Bone to seek fellowship and at the same time asking for help to fight the royal Soppeng Riaja. But after La Makkarodda approaching kingdom of Bone, it appears that the intention was not received with the consideration of the Kingdom of Bone: "when we support the means to extend the conflict between the kingdom Soppeng Riaja with Soppeng Rilau; besides that when we provide help the future kingdom will be the enemy of Bone Soppeng Riaja. "
Because the plan is not accepted, then the La Makkarodda decided to stay in the territory of the kingdom until one day La Bone Makkarodda We Tenripakkuwa sisters marry the King of Bone La Tenrirawe Bongkanngé.
Marriage We Tenripakkuwa La Makkarodda with implications for the opening of an opportunity in a framework of friendship ties between the kingdom with the kingdom Soppeng Bone. This is reflected in the expression of the Kingdom of Bone Kajao Lalliddong adviser, "I feel glad for the wisdom (taneng-tanengmu) that match with sister kandungmu Datu Mario (La Makkadordda). If the offspring will have the child returned to the country Soppeng, then as far as possible the bond of brotherhood between the land held by land Sopppeng Bone ".
What a great appreciation Kajao lalliddong as adviser and diplomat Kingdom is to bring together domestic Bone and Bone by country folk kingdom and people of the Kingdom of Soppeng if someday in the future.
Federation Soppeng Rilau join Soppeng Riaja
While the ongoing dispute between Datu Soppeng Riaja La Mataesso and Datu Soppeng Rilau La Makkkarodda, Whitewater Umpungeng came to Datu Soppeng Riaja. But before his meeting with La Mataesso first received by La Waniaga When Whitewater. In the initial meeting with Whitewater If it, Whitewater Umpungeng declared themselves on behalf of people switching to Soppeng Riaja Umpungeng and take shelter under the umbrella of government Soppeng Riaja Datu.
He then explained that the purpose of his arrival, to be given protection by Soppeng Riaja, because they are not willing to fellowship with people who make mistakes (ie La Makkarodda), and vowed never to betray beliaupun La Mataesso. Arrival intent Umpengeng Whitewater is then delivered by the Whitewater When the Datu Soppeng Riaja La Mataesso and beliaupun willing to accept it at the official level meeting next.
At the official level meeting between the Whitewater Umpungeng with La Mataesso, he promised, and begged to be allowed La Mataesso he would take shelter under the umbrella of power Soppeng Riaja and not treated arbitrarily. Good intent was received with great sincerity by Datu Soppeng Riaja La Mataesso, the banquet was held together by drinking wine, of which then referred the Whitewater Umpungeng to take an oath faithfully to La Mataesso, "The wine is drank, it should not come out through your mouth nor anus or penis with a hole, but let out to the side (a torn intestine) if in case I break a promise ". That is the oath of allegiance in front of La Whitewater Umpungeng Mataesso Lontara as contained in the manuscript, and immediately Umpungeng legitimate area under the umbrella of power Soppeng Riaja.
Umpungeng shift into the region Soppeng Riaja with through the political agreement as mentioned above, by itself directly bring a significant influence in the process of domestic political developments in the Kingdom Soppeng Rilau. Among them, the more weak Soppeng Rilau potential and strength, while the kingdom Soppeng Riaja become stronger. Thus finally the Kingdom Soppeng Rilau defeat.
Integration
Many times Datu Soppeng Riaja La Mataesso menempu Peace efforts by Datu Soppeng Rilau La Makkarodda. The first effort as has been pointed out above, but the effort was always rejected by hardness of heart. This refusal is based on the belief that he could defeat Soppeng Riaja later after getting help from the royal kingdom Bone Bone remembering that time in addition to the royal kingdom tentangga also a very influential and powerful enough in terms of defense. But that dream did not help received from the king and the nobles in the ToDo Bone.
By feeling very disappointed Datu La Makkarodda decided to stay in the Kingdom with the permission of King Bone Bone La Tenrirawe Bongkannge.
Then the second peace bid submitted to him to return to lead the kingdom after La Makkarodda Soppeng Rilau managed to marry the younger brother of King Bone La Tenrirawe. This rejection of peace in good faith with reason in order to maintain the occurrence of disputes and conflicts that may happen again if he still holds the reins of government in the Kingdom of Soppeng Rilau.
Perudingan peace first and second it is always offered at the initiative of Datu Soppeng Riaja La Mataesso. Why would La Mataesso always offers peace to the Datu Soppeng Rilau La Makkarodda to return governing Soppeng Rilau?. Here is reflected in how the attitude and love of Datu Sopeng Riaja who tries to maintain unity and peace between two kingdoms. Besides, he tried to avoid the occurrence of widespread and prolonged war that by involving an outside party that is the kingdom of Bone.
However, when negotiations in the next three very different happened before, because it turns out at the initiative of Datu Soppeng Rilau La Makkarodda own initiative to make peace with Soppeng Riaja. La Makkarodda sincerity to make peace with La Mataesso can be listened to from the meaning of the oath and janjinnya when meeting with Topaccaleppa Taautongennge (royal adviser) and also when he met with La Datu Mataesso. In his meeting, he swore and promised not to repeat the actions that have been passed, the intention is not good against the Kingdom Soppeng Riaja, even he also filed a petition to re-settle in the Kingdom Soppeng Territory without holding the position and the position of any kind. Regarding the matter of the royal throne in Soppeng both in Soppeng Rilau and in Soppeng Riaja he is also notice to all children for their offspring do not want them someday. But at that time suddenly Datu Soppeng Riaja La La Makkarodda Mataesso holding his hand, saying, "I exclude that if the rope tied marriage between our children and grandchildren later in life."
Furthermore, at the appointed time, bersidanglah Tribal Council, which was attended by people from Soppeng Rilau and Soppeng Riaja. From that meeting they do Mallamung Patue ceremony as a symbol of the bond of friendship treaty between La and La Mataesso Makkarodda who then planted together a dipersaksikan to the Gods Seuwae (One God) and both promised '"Those of us who broke it, then will be crushed by the stone and will not get good until the child's future offspring. "
With the completion of the third stage of the peace agreement between La Makkarodda with Lamataesso then Soppeng entering a new era, which marked the end of the royal twins in Soppeng and then become a single entity (mabbulo Peppa) under one banner of greatness, and one person as the holder of a sovereign king in check namely, the "Kingdom Soppeng".
As a result of the Tribal Council was appointed La Mataesso Puang Lipue Patolae as Datu Soppeng United (1560) and La Makkarodda Totenribali appointed pangepa '(Prime Minister) Kingdom Soppeng. After the royal Soppeng Rilau integrate with Soppeng Riaja, then the center of the kingdom centered in Laleng Castle.
Integration into the Kingdom of Soppeng Rilau Soppeng Riaja, is a process of unification of the social components of culturally diverse relationships and interwoven into one integrated and become a full determination to achieve a new identity as a unified kingdom. This means, that integration is not a konkolusi of the components of different, but also the most essential is the spirit of latent and concrete that can be manifested into a real action to achieve certain objectives, namely "peace".
Thursday, October 14, 2010
Saturday, October 9, 2010
Bugis Religion
Doctrines
The Bugis or Buginese are one of the three major cultures of South Sulawesi (Sulawesi is also called Celebes). The others are the Makassarese and the Torajan. Bugis call themselves Ugi' or ToUgi' and speak a Western Austronesian language. The Bugis are considered one of the most devout Muslim groups in Indonesia, though they maintain many pre-Islamic elements in their religion.
The sacred epic La galigo gives an incomplete picture of pre-Islamic Bugis religion. A small group of non-Muslim Bugis still believe La galigo to be sacred. La galigo is an account of creation, a collection of princely rituals, and a manual of princely conduct. The princely rituals are performed by bissu, transvestite priests in charge of the royal regalia. Other rituals of daily life are carried out by sanro, popular practitioners, for new houses and boats, rites of passage, first-use rites, anniversaries, phases of the rice cycle, and at times of war, epidemic, and crop failure.
Allah is called Puang Allataala or Dewata Seuwae. Besides Allah, Bugis believe there are many other spiritual beings it is necessary to pay homage to if you wish them to intercede between humans and the remote supreme being. One of these spititual beings is Sawerigading, who is the Bugis national hero described in La galigo. However, there seems to have been a cult of Sawerigading that was more important to the bissu than the laity. Another cult of the bissu was for Dewata Mattanru' Kati, "the god with golden horns", also from La galigo.
There is a general cult among all Bugis to Sangiang Serri, the rice goddess, who in La galigo was the first child born on earth to Batara Guru, son of Datu Patoto, a god at the summit of Heaven according to La galigo. Sangiang Serri died after seven days and was buried. Then her body was transformed into the rice plant.
Taddampali is an aquatic god who may be equated with La Punna Liung, the messenger of the Abyss in La galigo. Also important are tomanurung, descended beings, and totenrita, spiritual or invisible beings. The totenrita intercede between humans and the divine and include house and boat spirit guardians and local spirits that live in trees, large stones, and springs.
The paddengngeng, hunters, are dangerous invisible horsemen who lasso one's soul, causing illness and death. The kingdom of the paddengngeng is told of in oral traditions and is like the Land of the Dead in La galigo. This is a far island in the western seas. First the dead have to wait in another land until the funerary ritual is over and to be punished if they are sinners. Then a ritual bath is taken, an entrance fee paid to the keeper of the heartland and they cross a golden bridge to the isle of the dead. In this inner Land of the Dead all is the opposite of life among the living.
History
The creation myth of the Bugis has become mixed with Islamic mysticism, but we can gain an outline of this with La galigo as the main source.
From a supreme deity, To Papunna, "the owner of everything," emanated a male and a female, who gave birth to the main gods of the upper world and the underworld. Different versions of the myth number these as seven, fourteen, or nineteen. Two couples of gods are most important, one at the depths of the Abyss, the male being Guru ri Selle, and one at the summit of Heaven, the male being Datu Patoto, "the prince who fixes destinies." Datu Patoto was the highest god. The eldest son of Datu Patoto was Batara Guru and he was sent with Guru ri Selle's daughter to Luwu', the Middle World, to found the first human settlement. However, mankind does not descend from them but from their servants and the servants of other divine rulers.
In La galigo we read of the lives of six generations of earthly descendents of the first divine rulers. The most important figure is Sawerigading, a grandson of Batara Guru, and he is regarded as the Bugis cultural hero. After the sixth generation, all princes of divine origin returned to Heaven or the Abyss except for the princely couple in Luwu', from whom all Bugis nobility are descended or from other divine princes sent from Heaven or the Abyss.
Some contact with Indian religions was followed by a long period of trade with Muslims, mainly Malay, who settled in the trading harbours. The first European contacts came during the spice trade. South Sulawesi then had many small kingdoms ruled by three ruling groups, the Luwu', Gowa or Makassar, and Bone. There was rivalry between the Europeans and in the early 1600's the Portuguese were defeated by the Dutch. The Bugis fought and rebelled against the Dutch for more than two centuries until the early twentieth century and then there was fierce resistance after the Second World War to Dutch re-occupation.
There were some attempts by the Bugis in the middle of the sixteenth century to adopt Christianity as introduced by the Portuguese and the Dutch, but these did not succeed. Between 1605 and 1610 the Bugis officially became Muslims under the influence of the neighbouring kingdom of Goa, which is where Islam first entered South Sulawesi.
Islamicisation has meant that most pre-Islamic traditions of the Bugis religion have gone. Muslim funerals have replaced traditional ones. The bissu are rapidly declining and their activity is increasingly restricted. However, the importance of Bugis sacred places still exists and an ancestor cult conduct pilgrimages to sacred non-Islamic graves. This cult also make offerings to family ancestors in a special place in the house. And on ceremonial occasions the La galigo epic is recited.
Symbols
Most Bugis lordships and kingdoms claim to have been founded by a divine couple. These divine ancestors are said to have brought swords, banners, ploughs, and other objects with them and these are kept today as royal regalia.
The rituals of both bissu and sanro include sacrifices of buffalo, goats, or chickens, as well as offerings of sticky rice. The rice is presented usually in four colours, though sometimes in two, seven, or eight colours, which have magic symbolism as with the Batak.
Many Bugis have in their houses wooden tabernacles or miniature beds where the tomanurung, descended beings, can come during ceremonies.
Adherents
There are between three and four million Bugis, the great majority living in South Sulawesi. There are also important Bugis setttlements, mainly on the coast, throughout Indonesia including Kalimantan, Flores, Malaku, and Irian Jaya.
The Bugis or Buginese are one of the three major cultures of South Sulawesi (Sulawesi is also called Celebes). The others are the Makassarese and the Torajan. Bugis call themselves Ugi' or ToUgi' and speak a Western Austronesian language. The Bugis are considered one of the most devout Muslim groups in Indonesia, though they maintain many pre-Islamic elements in their religion.
The sacred epic La galigo gives an incomplete picture of pre-Islamic Bugis religion. A small group of non-Muslim Bugis still believe La galigo to be sacred. La galigo is an account of creation, a collection of princely rituals, and a manual of princely conduct. The princely rituals are performed by bissu, transvestite priests in charge of the royal regalia. Other rituals of daily life are carried out by sanro, popular practitioners, for new houses and boats, rites of passage, first-use rites, anniversaries, phases of the rice cycle, and at times of war, epidemic, and crop failure.
Allah is called Puang Allataala or Dewata Seuwae. Besides Allah, Bugis believe there are many other spiritual beings it is necessary to pay homage to if you wish them to intercede between humans and the remote supreme being. One of these spititual beings is Sawerigading, who is the Bugis national hero described in La galigo. However, there seems to have been a cult of Sawerigading that was more important to the bissu than the laity. Another cult of the bissu was for Dewata Mattanru' Kati, "the god with golden horns", also from La galigo.
There is a general cult among all Bugis to Sangiang Serri, the rice goddess, who in La galigo was the first child born on earth to Batara Guru, son of Datu Patoto, a god at the summit of Heaven according to La galigo. Sangiang Serri died after seven days and was buried. Then her body was transformed into the rice plant.
Taddampali is an aquatic god who may be equated with La Punna Liung, the messenger of the Abyss in La galigo. Also important are tomanurung, descended beings, and totenrita, spiritual or invisible beings. The totenrita intercede between humans and the divine and include house and boat spirit guardians and local spirits that live in trees, large stones, and springs.
The paddengngeng, hunters, are dangerous invisible horsemen who lasso one's soul, causing illness and death. The kingdom of the paddengngeng is told of in oral traditions and is like the Land of the Dead in La galigo. This is a far island in the western seas. First the dead have to wait in another land until the funerary ritual is over and to be punished if they are sinners. Then a ritual bath is taken, an entrance fee paid to the keeper of the heartland and they cross a golden bridge to the isle of the dead. In this inner Land of the Dead all is the opposite of life among the living.
History
The creation myth of the Bugis has become mixed with Islamic mysticism, but we can gain an outline of this with La galigo as the main source.
From a supreme deity, To Papunna, "the owner of everything," emanated a male and a female, who gave birth to the main gods of the upper world and the underworld. Different versions of the myth number these as seven, fourteen, or nineteen. Two couples of gods are most important, one at the depths of the Abyss, the male being Guru ri Selle, and one at the summit of Heaven, the male being Datu Patoto, "the prince who fixes destinies." Datu Patoto was the highest god. The eldest son of Datu Patoto was Batara Guru and he was sent with Guru ri Selle's daughter to Luwu', the Middle World, to found the first human settlement. However, mankind does not descend from them but from their servants and the servants of other divine rulers.
In La galigo we read of the lives of six generations of earthly descendents of the first divine rulers. The most important figure is Sawerigading, a grandson of Batara Guru, and he is regarded as the Bugis cultural hero. After the sixth generation, all princes of divine origin returned to Heaven or the Abyss except for the princely couple in Luwu', from whom all Bugis nobility are descended or from other divine princes sent from Heaven or the Abyss.
Some contact with Indian religions was followed by a long period of trade with Muslims, mainly Malay, who settled in the trading harbours. The first European contacts came during the spice trade. South Sulawesi then had many small kingdoms ruled by three ruling groups, the Luwu', Gowa or Makassar, and Bone. There was rivalry between the Europeans and in the early 1600's the Portuguese were defeated by the Dutch. The Bugis fought and rebelled against the Dutch for more than two centuries until the early twentieth century and then there was fierce resistance after the Second World War to Dutch re-occupation.
There were some attempts by the Bugis in the middle of the sixteenth century to adopt Christianity as introduced by the Portuguese and the Dutch, but these did not succeed. Between 1605 and 1610 the Bugis officially became Muslims under the influence of the neighbouring kingdom of Goa, which is where Islam first entered South Sulawesi.
Islamicisation has meant that most pre-Islamic traditions of the Bugis religion have gone. Muslim funerals have replaced traditional ones. The bissu are rapidly declining and their activity is increasingly restricted. However, the importance of Bugis sacred places still exists and an ancestor cult conduct pilgrimages to sacred non-Islamic graves. This cult also make offerings to family ancestors in a special place in the house. And on ceremonial occasions the La galigo epic is recited.
Symbols
Most Bugis lordships and kingdoms claim to have been founded by a divine couple. These divine ancestors are said to have brought swords, banners, ploughs, and other objects with them and these are kept today as royal regalia.
The rituals of both bissu and sanro include sacrifices of buffalo, goats, or chickens, as well as offerings of sticky rice. The rice is presented usually in four colours, though sometimes in two, seven, or eight colours, which have magic symbolism as with the Batak.
Many Bugis have in their houses wooden tabernacles or miniature beds where the tomanurung, descended beings, can come during ceremonies.
Adherents
There are between three and four million Bugis, the great majority living in South Sulawesi. There are also important Bugis setttlements, mainly on the coast, throughout Indonesia including Kalimantan, Flores, Malaku, and Irian Jaya.
Wednesday, October 6, 2010
The origin of humans according to a story in the book i lagaligo
Bugis Public confidence about the events that occurred in La Galigo Scripts are very powerful. To the extent that there is a village in bugis alone who still wear those beliefs in worship gods who tell the Manuscript La Galigo and their holy book is the manuscript of La Galigo, Religion is Religion To Lontang.Then let us slightly cross to the era in La Galigo write the script. How did the first man who fell to Earth. If this is returned to the Islamic faith can not be captured by our common sense. But as the Bugis community ought to be informed.In this life has three places namely the Kingdom of Heaven Heaven Botting and Buri Liu namely the kingdom under the sea. Deities of the sky Boting memengang Kingdom and Datu Datu Patoto Palinge who had a first-born child named Guru of the Gods while in power in the sea Under the Master's Work and Sinau Risalle Toja. Both Gods in each respective kingdoms sent their children to come down to earth to lead the Kingdom of Earth. Patoto and Datu Datu Palinge From Heaven sent Guru kingdom to lead the Earth while the Master Risalle and Sinau Toja From the underwater kingdom Nyili We sent her daughter to accompany the Guru to lead the Kingdom of Earth. From this origin Manuscript La Galigo, From 7 descendants of this Guru who will swallow the Earth (returned to their own homelands Kingdom of heaven And the Kingdom Under Water).
Change Of Metal Age
The beginning of history to the myth of the Bugis more logical history. In the text La Galigo, initial population is located in persisiran terhad and beaches and cliffs of the river and this placement contacted with water transportation. Placement on high ground is also inhabited by people of Toraja. Placement-Placement is dependent on one rather than three Wewang Nriwuk namely governance, Luwu 'and Tompoktikka. Walaubagaimanapun, in the 15th century, it is possible initial placements spread across the Tana Ugi, even remote forest ketengah which can not be reached by water transportation. Following the myth, there is a migration that want to find new land to be inhabited. Implications for placement in the midst of this forest is the physical changes in forests, where forests are cut down and the process continued so that ke20 century.
Technical And Economic distinction
Deforestation is probably in line with the manufacture of iron to make certain tools such as axes. Instead, the government first (follow the history of) the kingdom of Bone wear mat 'Panre Bessi' or 'Tukang Besi'. In addition, there are also enough relationship between government Sidenreng meeting with village residents Massepe, where penumpuan equipment manufacture of iron by the Bugis and sacred place where 'Panre Baka' ('Tukang Besi First') fell from heaven / sky. Walaubgaimanapun, sesetengah say 'Panre Baka' is derived from the Toraja.
Another innovation introduced is the use of horses. Although not mentioned in the text La Galigo, according to Portuguese sources, at ke16 century, there are a lot of use of horses in the mountain region. Thus, these innovations may be introduced between the 13th century and 16th century. The purpose of the horse in the Bugis language, is 'anyarang' (Makassar: rare), simply berbeza with Bahasa Melayu, instead he was taken from Java ('horse'). These words may be used in ke14 century, when Java was ruled by the Majapahit.
Increased population suggests the techniques of rice cultivation. Cut and burn technique is replaced with rice planting techniques. Planting rice blatant enrichment kerana imported rice (plow) in the Bugis language is 'rakalla' comes from the word 'langala' used nearly all of Southeast Asia, for example, Cam, 'langal', Khmer, angal and Bahasa Melayu, tengala. Technique 'rakalla' is used in India and Southeast Asia sebahagian, when sebahagian longer than Southeast Asia from China. It also proves his form of transportation between South Sulawesi and the western portion of Southeast Asia in addition to Java.
Changes in the economic field with the population Logo hook in the hands of middle-continent. At first, an economic resource majoriti Bugis population is rice cultivation elite guard when the original sources of the forest, perlombongan and resources from the sea. Original sources are getting requests from outside of Sulawesi, and this allows elites to trade these resources and allow them to buy luxury items such as seramik from outside China, Silk India, mirrors etc. Walaubagaimanapun, escort agriculture by some elites still play an important role at that time.
Socio-Political Change
Final implication of the spread throughout ethnic Bugis of South Sulawesi is a change in politics. Old kingdoms namely Bugis Luwu ', Sidenreng, Soppeng and China (later became Pammana) was in power but there may be renewed within pentadbiran or exchange dynasty. Small powers appear in the new-placement placement ('Wanua') and governed by a chairman held 'matoa' or 'whitewater'. This initial placement Sesetengah (not mentioned in the La Galigo) such as Bone, Wajo and Goa later became the major kingdoms.
Walaubagaimnapun, sesetengah kingdom mentioned in the text of La Galigo like Wewang Nriwu 'and Tompoktikka' lost 'in the historical record, and this causes sesetengah historians believe that unlicensed kingdoms is no form at all.
Cons, there is a change in the socio-political history of the real at the beginning of the text namely its form a nexus of contracts between government and pa'banua (people of that country who was the Most.) In the early community, safety and income sources of the population (such as build a house , gives the work and membekalkan certain purposes) is a government responsibility. This situation berbeza once like in the text La Galigo where the government does not need anything membekalkan to residents.
The beginning of history to the myth of the Bugis more logical history. In the text La Galigo, initial population is located in persisiran terhad and beaches and cliffs of the river and this placement contacted with water transportation. Placement on high ground is also inhabited by people of Toraja. Placement-Placement is dependent on one rather than three Wewang Nriwuk namely governance, Luwu 'and Tompoktikka. Walaubagaimanapun, in the 15th century, it is possible initial placements spread across the Tana Ugi, even remote forest ketengah which can not be reached by water transportation. Following the myth, there is a migration that want to find new land to be inhabited. Implications for placement in the midst of this forest is the physical changes in forests, where forests are cut down and the process continued so that ke20 century.
Technical And Economic distinction
Deforestation is probably in line with the manufacture of iron to make certain tools such as axes. Instead, the government first (follow the history of) the kingdom of Bone wear mat 'Panre Bessi' or 'Tukang Besi'. In addition, there are also enough relationship between government Sidenreng meeting with village residents Massepe, where penumpuan equipment manufacture of iron by the Bugis and sacred place where 'Panre Baka' ('Tukang Besi First') fell from heaven / sky. Walaubgaimanapun, sesetengah say 'Panre Baka' is derived from the Toraja.
Another innovation introduced is the use of horses. Although not mentioned in the text La Galigo, according to Portuguese sources, at ke16 century, there are a lot of use of horses in the mountain region. Thus, these innovations may be introduced between the 13th century and 16th century. The purpose of the horse in the Bugis language, is 'anyarang' (Makassar: rare), simply berbeza with Bahasa Melayu, instead he was taken from Java ('horse'). These words may be used in ke14 century, when Java was ruled by the Majapahit.
Increased population suggests the techniques of rice cultivation. Cut and burn technique is replaced with rice planting techniques. Planting rice blatant enrichment kerana imported rice (plow) in the Bugis language is 'rakalla' comes from the word 'langala' used nearly all of Southeast Asia, for example, Cam, 'langal', Khmer, angal and Bahasa Melayu, tengala. Technique 'rakalla' is used in India and Southeast Asia sebahagian, when sebahagian longer than Southeast Asia from China. It also proves his form of transportation between South Sulawesi and the western portion of Southeast Asia in addition to Java.
Changes in the economic field with the population Logo hook in the hands of middle-continent. At first, an economic resource majoriti Bugis population is rice cultivation elite guard when the original sources of the forest, perlombongan and resources from the sea. Original sources are getting requests from outside of Sulawesi, and this allows elites to trade these resources and allow them to buy luxury items such as seramik from outside China, Silk India, mirrors etc. Walaubagaimanapun, escort agriculture by some elites still play an important role at that time.
Socio-Political Change
Final implication of the spread throughout ethnic Bugis of South Sulawesi is a change in politics. Old kingdoms namely Bugis Luwu ', Sidenreng, Soppeng and China (later became Pammana) was in power but there may be renewed within pentadbiran or exchange dynasty. Small powers appear in the new-placement placement ('Wanua') and governed by a chairman held 'matoa' or 'whitewater'. This initial placement Sesetengah (not mentioned in the La Galigo) such as Bone, Wajo and Goa later became the major kingdoms.
Walaubagaimnapun, sesetengah kingdom mentioned in the text of La Galigo like Wewang Nriwu 'and Tompoktikka' lost 'in the historical record, and this causes sesetengah historians believe that unlicensed kingdoms is no form at all.
Cons, there is a change in the socio-political history of the real at the beginning of the text namely its form a nexus of contracts between government and pa'banua (people of that country who was the Most.) In the early community, safety and income sources of the population (such as build a house , gives the work and membekalkan certain purposes) is a government responsibility. This situation berbeza once like in the text La Galigo where the government does not need anything membekalkan to residents.
Monday, October 4, 2010
Luwu Kingdom (also spelled Luwuq, Wareq, Luwok, Luwu ') is the oldest Bugis kingdom. Luwu together with Wewang Nriwuk and Tompoktikka are three first Bugis kingdom mentioned in the epic I La Galigo, a work of the Bugis. However, I La Galigo not fully accepted as a text kerana history filled with myths, then kewujudan kingdoms are disputed. Kingdom Centre is situated in Malangke Luwuk who is now a party of Indonesia.
History
In 1889, the Dutch governor in Makassar, Braam Morri glories Luwuk budgeted time is between 10 to span the period to 14 but did not express any evidence. Berbeza with other Bugis country, the economy is based perlombongan Luwuk iron ore and iron trade of carpentry. This commodity was then lent to Bugis agrarian countries in south Sulawesi. This economic activity and make it prosperous kingdom Luwuk most powerful kingdom in the southeast and southwest Sulawesi.
In the early 15th century, Luwuk Cenrana River mastered the contact Tasik Large. Placement Luwuk also located at the mouth of the river Cenrana, when the river there are also several small kingdoms. Luwuk tried to perpetuate its influence in the western portion, in the way of communication between the Makassar Strait and Cenrana through Tasik Sungai Besar, to guard the trade original sources in the west, from the mountainous Toraja mineral and agricultural resources along the River Welennae. Walaubagaimanapun, Sidenreng, located in the western portion of Great Tasik has chosen to hide under Soppeng. At the same time, the area Sawitto ', Alitta, Suppa', Bacukiki 'and Rappang, also located on the west, has formed a confederation called' Aja'tappareng '(land on the western sea) as well as cause Luwuk lost influence over the region .
Luwuk also experienced rival than some other Bugis placement. Cenrana River upstream, there is a royal kingdom namely Wajo. The kingdom was beginning to build and spread its influence to guard the area around it. Governments in the region around Wajo also the title of 'Whitewater Matoa' mean to the Chairman of the Government. In the south too, the Kingdom of Bone, under the reign of King Kerrampelua, is expanding its sempadannya in agricultural areas as well as help the economy Bone, add the power of unions and the power of the Military.
Tempoh between 1500 and 1530 witnessed the first Luwuk empire declined. At that time, ruled by Dewaraja Luwuk, a great hero. In a meeting between Dewaraja and Whitewater Matoa Puang Ma'galatung ri, a king Wajo, in 1508, agreed to surrender Dewaraja areas along the river to the Royal Cenrana Wajo Wajo as exchange controls should help Luwuk Sidenreng. If Sidenreng glorious defeat in the hands of Luwuk, this country was forced to submit to Wajo northeastern region and the northern Great Tasik.
In 1509, the Kingdom of Luwuk attack Bone Bone to insulate the power but when it, Bone has also become a powerful empire and Military Luwuk defeat. Instead Dewaraja, although victorious escape, almost killed if not warn the king Bone kerana to tenteranya so as not to kill the chief enemy of Bone. Walaubagaimanapun, Red Umbrella Luwuk property that became a symbol of the highest Ketuanan owned Bugis Bone victorious ending Ketuanan countries Luwuk in Bugis. However, Ketuanan Luwu 'still high praised and respected by the other kingdoms in South Sulawesi. If Dewaraja died, Wajo attack Luwuk and expanding its influence in areas Luwuk. This allows Wajo mastered several strategic areas.
In February 1605, the king Luwuk La Patiwareq Daeng Pareqbung converted to Islam and wear title of Sultan Muhammad al-din Wali Muzahir. He disemadikan in Malangke and held Matinroe ri Wareq intending He is meditating in Malangke. Around 1620, the population fell abruptly Malangke if the central government to Palopo Luwuk exchange.
History
In 1889, the Dutch governor in Makassar, Braam Morri glories Luwuk budgeted time is between 10 to span the period to 14 but did not express any evidence. Berbeza with other Bugis country, the economy is based perlombongan Luwuk iron ore and iron trade of carpentry. This commodity was then lent to Bugis agrarian countries in south Sulawesi. This economic activity and make it prosperous kingdom Luwuk most powerful kingdom in the southeast and southwest Sulawesi.
In the early 15th century, Luwuk Cenrana River mastered the contact Tasik Large. Placement Luwuk also located at the mouth of the river Cenrana, when the river there are also several small kingdoms. Luwuk tried to perpetuate its influence in the western portion, in the way of communication between the Makassar Strait and Cenrana through Tasik Sungai Besar, to guard the trade original sources in the west, from the mountainous Toraja mineral and agricultural resources along the River Welennae. Walaubagaimanapun, Sidenreng, located in the western portion of Great Tasik has chosen to hide under Soppeng. At the same time, the area Sawitto ', Alitta, Suppa', Bacukiki 'and Rappang, also located on the west, has formed a confederation called' Aja'tappareng '(land on the western sea) as well as cause Luwuk lost influence over the region .
Luwuk also experienced rival than some other Bugis placement. Cenrana River upstream, there is a royal kingdom namely Wajo. The kingdom was beginning to build and spread its influence to guard the area around it. Governments in the region around Wajo also the title of 'Whitewater Matoa' mean to the Chairman of the Government. In the south too, the Kingdom of Bone, under the reign of King Kerrampelua, is expanding its sempadannya in agricultural areas as well as help the economy Bone, add the power of unions and the power of the Military.
Tempoh between 1500 and 1530 witnessed the first Luwuk empire declined. At that time, ruled by Dewaraja Luwuk, a great hero. In a meeting between Dewaraja and Whitewater Matoa Puang Ma'galatung ri, a king Wajo, in 1508, agreed to surrender Dewaraja areas along the river to the Royal Cenrana Wajo Wajo as exchange controls should help Luwuk Sidenreng. If Sidenreng glorious defeat in the hands of Luwuk, this country was forced to submit to Wajo northeastern region and the northern Great Tasik.
In 1509, the Kingdom of Luwuk attack Bone Bone to insulate the power but when it, Bone has also become a powerful empire and Military Luwuk defeat. Instead Dewaraja, although victorious escape, almost killed if not warn the king Bone kerana to tenteranya so as not to kill the chief enemy of Bone. Walaubagaimanapun, Red Umbrella Luwuk property that became a symbol of the highest Ketuanan owned Bugis Bone victorious ending Ketuanan countries Luwuk in Bugis. However, Ketuanan Luwu 'still high praised and respected by the other kingdoms in South Sulawesi. If Dewaraja died, Wajo attack Luwuk and expanding its influence in areas Luwuk. This allows Wajo mastered several strategic areas.
In February 1605, the king Luwuk La Patiwareq Daeng Pareqbung converted to Islam and wear title of Sultan Muhammad al-din Wali Muzahir. He disemadikan in Malangke and held Matinroe ri Wareq intending He is meditating in Malangke. Around 1620, the population fell abruptly Malangke if the central government to Palopo Luwuk exchange.
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