Once Raja Bugis received envoys from King Solomon, Bugis forces continue to come up with seven warships to the Province. Minor King had been defeated in Riau and fled to the Linga in the year 1134 Hijrah. In return, King Solomon has agreed to the request of King Bugis where they want to Bugis kings appointed as General Yamtuan or Yang Di-Pertuan Muda, for the rule of Johor, Riau and Linga in concert, if everything can be captured.
Once captured Bugis Riau, Raja Sulaiman then returned to Bangkok, while the king was to go to Bugis of Selangor to collect an army and weapons to continue to attack the King Minor. While these omissions, the King Minor was recaptured during King Bugis Riau still in NSW.
After getting out of Riau have been captured by King Minor, Bugis directly back to the 30 ships of war to reclaim the Province, while on the way to Bali, they have captured Linggi (an area in Negeri Sembilan), which is controlled by the King Minor. After King Minor learned to capture it, he has come to Linggi to counter-attack.
Bugis behalf of 20 countries which had split from warships made the journey to the Province and led by three of them. King Solomon had come from NSW and was also providing assistance to recapture Riau. In this war they had captured back then Riau where King Solomon and the Bugis were established with the government.
After knowing the capture of Riau, Raja Siak RALLY back because he has failed to win back the hands of the Bugis Linggi. Until now Linggi hereditary inhabited by descendants of the Bugis and Minangkabau non-local.
In 1729, Bugis once again attacked the King Minor Minor Raja Siak period to transfer the greatness of the Royal Johor tool (a gun) to Siak. After taking back the royal majesty, King Solomon was later crowned as the Sultan of Johor to take the title of Sultan Sulaiman Badrul Alam Shah who ruled Johor, Pahang, Riau, and Linggi.
Sultan Sulaiman was appointed as Home Marewah Yamtuan Riau Young. Then his sister was married to Tengku Tengah Daeng Parani which had died in the attack Raja Kedah RALLY there. Another brother of Sultan Sulaiman Mandak married to Tengku Daeng Chelak (1722-1760) who was appointed as Assistant II Yamtuan 1730an Riau. Then its Daeng Parani, Cambodia, Lao appointed Yamtuan Riau Young III (who also ruled Linggi in Negeri Sembilan).
Children Home Chelak, Raja Muda Haji appointed Yamtuan IV Riau where he was almost captured Malacca from the Dutch in 1784 but eventually he died after being shot with bullets by the Dutch in Telok Lela Ketapang, Melaka. He was known as Al-late Telok life.
In 1730an, a Bugis named Daeng Mateko who befriends the king of Siak to stir the peace Selangor.
This makes Home Chelak came to Kuala Selangor with the armed forces of the Province. Home Mateko be defeated then he fled to Kampar. From since that Daeng Chelak always back and forth from Riau to Kuala Selangor. Then married to Home Masik Charcoal Pala then taken to Riau.
When Daeng Chelak in Kuala Selangor Kuala Selangor residents to apply for her to continue living there. However Daeng Chelak was named one of his son, Raja Lumu came to Kuala Selangor. This time the group came to call his men from Riau Province Home Chelak back and died in 1745....
Tuesday, November 16, 2010
Friday, November 12, 2010
So, what really makes La Galigo so special? And, how the work can be so long? He spread the tale of seven generations. This is different from folklore from elsewhere in Indonesia, which is generally shaped Banjaran (the story of one character from birth to death). Colossal story is also seen to 1,000 key figures who inhabit the episode-episode. Christian Pelras, a scientist from France, had made 672 business cards Galigo Sureq figures.
Of course, not just what makes this unique Galigo. Campbell Macknight, professor emeritus of anthropology at the Australian National University in Canberra, called Galigo is a significant cultural achievement. In fact, the material most widely elaborated Galigo text in various language versions in Bugis.
La Galigo spread in two ways: oral and written tradition. The first tradition recognized by almost all ethnic in Sulawesi, Kalimantan and even some Malay Peninsula. As for the latter practically only be done by the Bugis community. In one work, La Galigo have conventions of language (ie language for Galigo that can easily called Ancient Bugis language), literature, metrum (teachers and teacher wilangan song), and groove. For example, one stanza must consist of five lines and character names must consist of five syllables: Sawerigading, I La Galigo, I We Cudaiq, and so on.
Galigo estimated born in the early centuries AD. Until the 15th century, its spread is still spoken, with language that enter the Austronesian family (which is used to the Fiji Islands.) Evidence supporting the similarity of the social hierarchy system used ethnic Pacific entrance of this family. Written tradition allegedly started in the 15th century. Since the script is documented, Galigo already wandering to distant countries, especially Holland. Who signed up to the library of the United States in Washington, DC, in the 19th century was the fruit of the hands of Ismail bin Husin, a Bugis munsyi Wajo birth who lives in Singapore.
Galigo structure can be divided into two major parts, the story is the beginning of the cosmology that tell the origins of human presence on earth. The second part which tells the system which is very important status as a grip in Bugis social life. According Fachruddin Enre Ambo, professor of literature at the State University of Makassar, which tells the first human ancestors aka Bugis kings, especially those Luwu, is considered sacred. This text should not be read carelessly. Even the title is deliberately using the name sureq Galigo, instead Sawerigading. Though Sawerigading is the main role. However, the reason for not using Sawerigading name as the title because the name should not be pronounced arbitrary.
Part creation of the universe even more wingit seated again so strongly suppressed for a limited circle. Not all the nobleman Bugis who still keep the manuscript of this period willing to share his knowledge on to others. Whitewater Pujié Colliq Pancana Toa, Bugis noble woman who collects stories Galigo to Dutch researcher Dr. B.F. Mathhes in 1852, for example, start writing lontaraq with scenes deliberations of the gods to lower the Guru as the embryo of man on earth.
As a result, the story cycle Galigo before human birth was considered as a period of "sacred"-a mere handful of still unknown. One is a manuscript At rilingé Sangiang Serrí (Start The creation Sangiang Serrí). The screenplay was obtained Christian Pelras, researchers from France, from a nobleman Bugis. This text tells the story of WE Oddang Nriwú, the youngest pair Heaven and Datu Datu Patotoe Palinge. WE Oddang, Guru's brother, is reported to have a beauty that could make the men who saw him mad (this kind of female beauty seems like Remedios The Beauty, the characters in the novel One Hundred Years of Solitude by Gabriel Garcia Marquez). In order not to cause havoc everywhere, WE Oddang eventually was transformed into rice plants with a new name Sangiang Serrí. In this way, he still loved by many people and at the same time do not invite distress. The story is what gave birth Sangiang Serrí tradition of farmers offering ceremony before the start of the planting season.
The main part of La Galigo none other than Sawerigading life. Guru grandchildren this story so compelling, so that the people of South Sulawesi consider this figure significantly. That is, Galigo treated as historical sources for the period from the time of copper-iron end of the (prehistoric). Can we? Ian Caldwell, a professor of history at the University of Hull, England, who conducted archaeological research in Luwu sealama three years and beyond, menampiknya. The reason, an anachronism (placement of events at the wrong time) is scattered in the text La Galigo. For example, the image of the Kingdom of Luwu and China King are a reflection of political and demographic circumstances in the 15th century to 17. In fact, from the use of archaic language Galigo (not commonly used), it appears that Galigo was born during a much more ancient.
The story of the odyssey Sawerigading by ship La Welérénngé to various distant land, when viewed with the glasses actual pilotage, looks odd. The travel time to areas that are geographically very close could take many months, whereas for the more distant areas even within a short time only. Therefore, Horst H. Liebner, a German scientist who for many years to learn the ins and outs of the traditional boats of South Sulawesi, judging that Sawerigading trip was a dream trip. As a result, most of the archipelago according Galigo toponomi-by Luwu as the "center of the world"-by Liebner nothing more than an effort to glorify the triumph of Bugis without seeing the reality of the real world. "The noble Bugis those days wanted was hailed as the ruler of the universe," Liebner said.
Given bertaburnya "carelessness" of data, alleged Galigo transmitters are aristocratic women Bugis unfamiliar with the world cruise or geography. Indications that indicates the identity of the author is drawing knacks Bissu ceremonies and activities such detail. It is more widely known group noblewoman.
Puddle of fantasy in Galigo was so worried when the manuscript was used as a reference history. On the other hand, it is considered Nirwan Ahmad Arsuka, curator Bentara Culture, it shows the power of literature Galigo. He praised the author's imagination. However, the most enticing of Galigo Nirwan is petingkah main characters. He considered Galigo ran far beyond his time. "The description is so transparent is very close to cutting-edge literary world trend that goes beyond romance and ready to make peace with figures of anti-hero," said a bloody Nirwan this Bugis.
Description of the narrators Galigo intelligence could even longer written. But this will not be able to cover up the fact that this sureq now increasingly faded charm. Many factors make Galigo receding. Initial onslaught on Galigo began when Islam arrived in Sulawesi in the 14th century. Initially, still occur syncretism which provides living space Galigo teachings. For example, the gods in this epic classified genie good group, while Sangiang Serrí no longer called the goddess of rice but the rice spirit. However, since the end of the 18th century, began to grow in South Sulawesi who want religious teachings of Islam carried out pure. The climax is the period of 1950-1965, a time when the Darul Islam rebellion. Bissu, as one of the main heir to the teachings of Galigo, the most pathetic victims. The remaining Bissu also could not take part because the prestige of nobility more Bugis also be guidance as they dim. Another factor is the modernization Galigo kesaktian drown. Epic who used to have so not comforting behavior function when compared with television. The farmers also rely more on fertilizer and improved seed instead of giving offerings to the Sangiang Serrí.
However Fachruddin see this bad luck is not experienced Galigo, but also other traditional literature in South Sulawesi. He saw the younger generation is not interested because their parents are not paying attention. Exceptions certainly exist. Maqbul Halim, 29, an NGO activist in the field of mass media who live in Makassar, admits that they read La Galigo. "As a child, in my kampong in Wajo, from parents and grandparents, I frequently heard a fragment of a story about the life of the Bugis noble champion or hero who turns out to be a part of Galigo." This young man looks eloquently spoke of this manuscript. But people like Maqbul very little.
Efforts to restore the public Galigo actually already started a long time in academic. But the course is still stumbling. Fachruddin exemplifies the weight step publishing 12 volumes of manuscripts Galigo (a transliteration and translation work in the Indonesian language has been finalized Muhammad Salim within a period of 5 years 3 months). "Who is ready to give it the Dutch government cash injection, ironic, but for two volumes only need about Rp 100 million," said Fachruddin.
In a seminar in Barru, many proposals to revive the popular La Galigo: making soap operas, comic, or a rewrite in the form of novels. Which has already begun-though new-preproduction phase is La Galigo filmmaking. Initiators is the choreographer and dancer Restu Iman Sari and Emmy Award-winning director from the United States, Rhoda Grauer. Initially, this duo intend to make a documentary about traditional Bugis boat. It turns out they actually "lost" make a movie about Bissu. From this production, they know the epic Galigo and had no choice but captivated. "Hard to believe there is such an important thing on this earth Galigo unknown globally," said Grauer.
A good sign of labor Restu and Grauer-which is now pleased to be called by the name Makkarodda (like one character in Galigo) - is a willingness to be a director Robert Wilson's staging of La Galigo. Wilson is a very prominent stage director in America. One of the most famous work is Einstein on the Beach (1976), which is touted as an entirely new approach to musical theater. The film is scheduled for later finished in 2004 is expected to open the eyes of many parties. Indeed, the beauty of La Galigo is not just for the Bugis heritage.
Of course, not just what makes this unique Galigo. Campbell Macknight, professor emeritus of anthropology at the Australian National University in Canberra, called Galigo is a significant cultural achievement. In fact, the material most widely elaborated Galigo text in various language versions in Bugis.
La Galigo spread in two ways: oral and written tradition. The first tradition recognized by almost all ethnic in Sulawesi, Kalimantan and even some Malay Peninsula. As for the latter practically only be done by the Bugis community. In one work, La Galigo have conventions of language (ie language for Galigo that can easily called Ancient Bugis language), literature, metrum (teachers and teacher wilangan song), and groove. For example, one stanza must consist of five lines and character names must consist of five syllables: Sawerigading, I La Galigo, I We Cudaiq, and so on.
Galigo estimated born in the early centuries AD. Until the 15th century, its spread is still spoken, with language that enter the Austronesian family (which is used to the Fiji Islands.) Evidence supporting the similarity of the social hierarchy system used ethnic Pacific entrance of this family. Written tradition allegedly started in the 15th century. Since the script is documented, Galigo already wandering to distant countries, especially Holland. Who signed up to the library of the United States in Washington, DC, in the 19th century was the fruit of the hands of Ismail bin Husin, a Bugis munsyi Wajo birth who lives in Singapore.
Galigo structure can be divided into two major parts, the story is the beginning of the cosmology that tell the origins of human presence on earth. The second part which tells the system which is very important status as a grip in Bugis social life. According Fachruddin Enre Ambo, professor of literature at the State University of Makassar, which tells the first human ancestors aka Bugis kings, especially those Luwu, is considered sacred. This text should not be read carelessly. Even the title is deliberately using the name sureq Galigo, instead Sawerigading. Though Sawerigading is the main role. However, the reason for not using Sawerigading name as the title because the name should not be pronounced arbitrary.
Part creation of the universe even more wingit seated again so strongly suppressed for a limited circle. Not all the nobleman Bugis who still keep the manuscript of this period willing to share his knowledge on to others. Whitewater Pujié Colliq Pancana Toa, Bugis noble woman who collects stories Galigo to Dutch researcher Dr. B.F. Mathhes in 1852, for example, start writing lontaraq with scenes deliberations of the gods to lower the Guru as the embryo of man on earth.
As a result, the story cycle Galigo before human birth was considered as a period of "sacred"-a mere handful of still unknown. One is a manuscript At rilingé Sangiang Serrí (Start The creation Sangiang Serrí). The screenplay was obtained Christian Pelras, researchers from France, from a nobleman Bugis. This text tells the story of WE Oddang Nriwú, the youngest pair Heaven and Datu Datu Patotoe Palinge. WE Oddang, Guru's brother, is reported to have a beauty that could make the men who saw him mad (this kind of female beauty seems like Remedios The Beauty, the characters in the novel One Hundred Years of Solitude by Gabriel Garcia Marquez). In order not to cause havoc everywhere, WE Oddang eventually was transformed into rice plants with a new name Sangiang Serrí. In this way, he still loved by many people and at the same time do not invite distress. The story is what gave birth Sangiang Serrí tradition of farmers offering ceremony before the start of the planting season.
The main part of La Galigo none other than Sawerigading life. Guru grandchildren this story so compelling, so that the people of South Sulawesi consider this figure significantly. That is, Galigo treated as historical sources for the period from the time of copper-iron end of the (prehistoric). Can we? Ian Caldwell, a professor of history at the University of Hull, England, who conducted archaeological research in Luwu sealama three years and beyond, menampiknya. The reason, an anachronism (placement of events at the wrong time) is scattered in the text La Galigo. For example, the image of the Kingdom of Luwu and China King are a reflection of political and demographic circumstances in the 15th century to 17. In fact, from the use of archaic language Galigo (not commonly used), it appears that Galigo was born during a much more ancient.
The story of the odyssey Sawerigading by ship La Welérénngé to various distant land, when viewed with the glasses actual pilotage, looks odd. The travel time to areas that are geographically very close could take many months, whereas for the more distant areas even within a short time only. Therefore, Horst H. Liebner, a German scientist who for many years to learn the ins and outs of the traditional boats of South Sulawesi, judging that Sawerigading trip was a dream trip. As a result, most of the archipelago according Galigo toponomi-by Luwu as the "center of the world"-by Liebner nothing more than an effort to glorify the triumph of Bugis without seeing the reality of the real world. "The noble Bugis those days wanted was hailed as the ruler of the universe," Liebner said.
Given bertaburnya "carelessness" of data, alleged Galigo transmitters are aristocratic women Bugis unfamiliar with the world cruise or geography. Indications that indicates the identity of the author is drawing knacks Bissu ceremonies and activities such detail. It is more widely known group noblewoman.
Puddle of fantasy in Galigo was so worried when the manuscript was used as a reference history. On the other hand, it is considered Nirwan Ahmad Arsuka, curator Bentara Culture, it shows the power of literature Galigo. He praised the author's imagination. However, the most enticing of Galigo Nirwan is petingkah main characters. He considered Galigo ran far beyond his time. "The description is so transparent is very close to cutting-edge literary world trend that goes beyond romance and ready to make peace with figures of anti-hero," said a bloody Nirwan this Bugis.
Description of the narrators Galigo intelligence could even longer written. But this will not be able to cover up the fact that this sureq now increasingly faded charm. Many factors make Galigo receding. Initial onslaught on Galigo began when Islam arrived in Sulawesi in the 14th century. Initially, still occur syncretism which provides living space Galigo teachings. For example, the gods in this epic classified genie good group, while Sangiang Serrí no longer called the goddess of rice but the rice spirit. However, since the end of the 18th century, began to grow in South Sulawesi who want religious teachings of Islam carried out pure. The climax is the period of 1950-1965, a time when the Darul Islam rebellion. Bissu, as one of the main heir to the teachings of Galigo, the most pathetic victims. The remaining Bissu also could not take part because the prestige of nobility more Bugis also be guidance as they dim. Another factor is the modernization Galigo kesaktian drown. Epic who used to have so not comforting behavior function when compared with television. The farmers also rely more on fertilizer and improved seed instead of giving offerings to the Sangiang Serrí.
However Fachruddin see this bad luck is not experienced Galigo, but also other traditional literature in South Sulawesi. He saw the younger generation is not interested because their parents are not paying attention. Exceptions certainly exist. Maqbul Halim, 29, an NGO activist in the field of mass media who live in Makassar, admits that they read La Galigo. "As a child, in my kampong in Wajo, from parents and grandparents, I frequently heard a fragment of a story about the life of the Bugis noble champion or hero who turns out to be a part of Galigo." This young man looks eloquently spoke of this manuscript. But people like Maqbul very little.
Efforts to restore the public Galigo actually already started a long time in academic. But the course is still stumbling. Fachruddin exemplifies the weight step publishing 12 volumes of manuscripts Galigo (a transliteration and translation work in the Indonesian language has been finalized Muhammad Salim within a period of 5 years 3 months). "Who is ready to give it the Dutch government cash injection, ironic, but for two volumes only need about Rp 100 million," said Fachruddin.
In a seminar in Barru, many proposals to revive the popular La Galigo: making soap operas, comic, or a rewrite in the form of novels. Which has already begun-though new-preproduction phase is La Galigo filmmaking. Initiators is the choreographer and dancer Restu Iman Sari and Emmy Award-winning director from the United States, Rhoda Grauer. Initially, this duo intend to make a documentary about traditional Bugis boat. It turns out they actually "lost" make a movie about Bissu. From this production, they know the epic Galigo and had no choice but captivated. "Hard to believe there is such an important thing on this earth Galigo unknown globally," said Grauer.
A good sign of labor Restu and Grauer-which is now pleased to be called by the name Makkarodda (like one character in Galigo) - is a willingness to be a director Robert Wilson's staging of La Galigo. Wilson is a very prominent stage director in America. One of the most famous work is Einstein on the Beach (1976), which is touted as an entirely new approach to musical theater. The film is scheduled for later finished in 2004 is expected to open the eyes of many parties. Indeed, the beauty of La Galigo is not just for the Bugis heritage.
Tuesday, November 9, 2010
lagaligo
La Galigo is a literary masterpiece that unfolds throughout the ages. Whose length exceeds the Mahabharata epic contains the story of the last century, which could be a belief among the Bugis community in South Sulawesi. Unfortunately, the movement of purifying religious dogma, prejudice and modernization has also allied to demolish the "magic" of this cultural heritage. As a result, this literature is now only known in academic circles. In fact, La Galigo has surprising strength. A major intent last March held in Barru to revive the spirit Sureq Galigo. Follow the journalist reports TEMPO Yusi A. Pareanom directly from Earth to trace the wonders Sawerigading Celebes.
lagaligo
Syahdan, in the 15th century, the world has known La Galigo. Even the epic 300 thousand lines supposedly already born when the new century AD kissed the earth. Really old, really long-age story that never become part in the life of this Bugis. This is supposedly the longest epic in the world. This amount is far more fat than
the great epic Mahabharata, which consists of 150 thousand-200 thousand lines, or the Iliad and the Odyssey are "only" made up of 16 thousand lines. That's why, last March, dozens of researchers and international experts met in Barru, South Sulawesi, to discuss the literary works of this special mahapanjang.
In Barru, where the time goes crawling, Sureq Galigo be reintroduced to the public. The term reintroduction indeed ironic. Sureq Galigo that he was already many centuries that in the past is an integral part in the life of the people of South Sulawesi, especially the Bugis. However, facts on the ground, this literature has begun to be forgotten.
Then, during the Festival La Galigo, the Village changed the face Pancana moment. The village is located on the beach Barru, South Sulawesi, the usual watering smells fishy fish, in March last visited by thousands of people from various areas who meet the halls of the village. The entrance which divides the pond in the village instead jammed because of the number of car parking. Entertainment like this is rare.
But not all pleased with this frenzy. Hajjah Siti Ara, 42 years, drug dealers in Central Market Barru, admitted openly disappointed. He came to the festival in hopes Masureq listening, reading La Galigo or Sureq Galigo (naming is to distinguish the character name I La Galigo) a solemn da away. The hope is missed because the situation is similar festival a crowded night market with traders. Siti, who had played during high school drama with the theme of La Galigo, also deplored the many attractions of art which has no relation with the theme of the festival.
Continue ......!!!!!!!!
lagaligo
Syahdan, in the 15th century, the world has known La Galigo. Even the epic 300 thousand lines supposedly already born when the new century AD kissed the earth. Really old, really long-age story that never become part in the life of this Bugis. This is supposedly the longest epic in the world. This amount is far more fat than
the great epic Mahabharata, which consists of 150 thousand-200 thousand lines, or the Iliad and the Odyssey are "only" made up of 16 thousand lines. That's why, last March, dozens of researchers and international experts met in Barru, South Sulawesi, to discuss the literary works of this special mahapanjang.
In Barru, where the time goes crawling, Sureq Galigo be reintroduced to the public. The term reintroduction indeed ironic. Sureq Galigo that he was already many centuries that in the past is an integral part in the life of the people of South Sulawesi, especially the Bugis. However, facts on the ground, this literature has begun to be forgotten.
Then, during the Festival La Galigo, the Village changed the face Pancana moment. The village is located on the beach Barru, South Sulawesi, the usual watering smells fishy fish, in March last visited by thousands of people from various areas who meet the halls of the village. The entrance which divides the pond in the village instead jammed because of the number of car parking. Entertainment like this is rare.
But not all pleased with this frenzy. Hajjah Siti Ara, 42 years, drug dealers in Central Market Barru, admitted openly disappointed. He came to the festival in hopes Masureq listening, reading La Galigo or Sureq Galigo (naming is to distinguish the character name I La Galigo) a solemn da away. The hope is missed because the situation is similar festival a crowded night market with traders. Siti, who had played during high school drama with the theme of La Galigo, also deplored the many attractions of art which has no relation with the theme of the festival.
Continue ......!!!!!!!!
Thursday, October 14, 2010
EMERGENCE OF THE KINGDOM SOPPENG
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".
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".
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.
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