Pojiale: Another side of the Buginese

This paper discusses a unique side of the Bugis that has not received attention in several literatures about the Bugis. The Buginese tends to express himself excessively and aggressively. Local people label such self-expression as pojiale, instead of using siri na pesse (one of the Bugis ethics and cultural values) as the primary reference to describe the character and behavior of the Bugis people, but rather based on the experience and reflection of the author as a Bugis person who was born and grew up in the life of the Buginese. From this experience and reflection, the author finds the pojiale as the unique character possessed by the Bugis. The gap between the ideal values of Bugis culture (Bugis ethics and siri na pesse culture) are factually practiced in the social life of the Bugis.

Understanding sensitive cultural through daily conversation in urban society in Makassar

This paper aims to describe how sensitive cultural may be a pattern of words and actions that should be played according to social status. This sensitive culture is ideal for each ethnic group supporting the culture. If each does not play it according to its status, it can cause misunderstanding and even conflict. Therefore, the relationship between ethnicity, immigrants, and ethnic minorities needs to be sensitive to indigenous nationalities and dominant cultural understanding. The methodology used in obtaining the data uses a qualitative approach to data collection techniques: observation and interviews. The location of the research is Makassar City, South Sulawesi, Indonesia. The results show that the city of Makassar, which is still dominated by a single ethnic group of the Bugis-Makassar to be ideal in inter-ethnic relations, uses interaction patterns of the pattern of the dominant ethnic culture or ethnic original. Thus, it should be understood by all ethnic groups who live in the city, whether its status as indigenous or tribal settlers, so that the inter-ethnic relations be harmonious. Makassar, a multi-ethnic city, is still dominated by ethnic Bugis-Makassar. At the same time, the original ethnic and cultural patterns become ideal interaction patterns in the city. As for ethnic immigrants, for example, ethnic Toraja, Mandar, Java, Ambon, Papua New Guinea, NTT, NTB, Batak, Padang, Chinese, Arabic, Padoe, and others, must understand its status as an immigrant minority, must be adaptive and be accepted in its interaction with the ethnic dominant. Therefore, as ethnic immigrants in the exchange must follow the pattern of interaction patterns in one's ideals by the dominant ethnic group, whether it be words or actions, said eg Iye, iyo, ba, iya, tabe, kita, kau, daeng, katte. Besides that, there are also rude words, namely tai laso or tai baro, nassundala’, and suntili’. It is undoubtedly susceptible when there are ethnic immigrants who do not language and act as the dominant culture because it can be considered not adaptive or do not respect an indigenous culture as a manifestation of the ideal of the dominant ethnic groups.

Sailing and insight reproduction of Geo-Socio-Cultural unity of Nusantara/Indonesia Maritime: A study focus of Maritime Anthropology

This paper aims to explain how Indonesia was conceptualized as the Indonesian Maritime Continent. From a geo-social perspective, maritime culture can be viewed in, three major dimensions. First, Indonesia is one of the largest archipelagic countries in the world with all the geographical potential, invaluable marine, and maritime resources; second, the potential for socio-cultural, socio-demographic, socio-economic, and long maritime cultural history within the framework of the unity of the Republic of Indonesia; and third, the existence of academic core and the maritime vision of Unhas, the idea of the Indonesian Maritime Continental Development which was launched by the government in 1995/1996, and the vision of maritime national development by President Joko Widodo marked the role of academics and governments in the dynamic process of development to the phase of maritime civilization in the future. In the context of developing maritime ethnographic studies and anthropological contributions to the development of maritime civilization in the future, ideas and academic commitment are needed to make the Indonesian Archipelagic State a large and unique area of maritime socio-cultural research development in the world and Southeast Asia in particular. Thus, interdisciplinary, transdisciplinary, comparative, and multidisciplinary research is needed to carry out broadly and intensively. For this reason, through my inauguration speech for Professor of Anthropology in Hasanuddin University, I introduced a focus of maritime anthropology studies on sailing experiences and the reproduction of Nusantara/Indonesian maritime geo-socio-cultural insights. Through the application of the concept of experience and reproduction of maritime geo-socio-cultural insights which were developed from the concept of maritime ethos disposition theory of reproduction from A.H.J. Prins as a mode of description and analysis, I found the categories of maritime cultural insights and attitudes of Indonesian sailors. They understand most of the territorial waters of the Nusantara (archipelago) and the resources within as common property, a space for interaction between groups of sailors who are diverse in their maritime ethnicity and culture, which in turn strengthens awareness and recognition of the unity of the homeland, culture, and nation that is Bhinneka Tunggal Ika (unity in diversity).

Local wisdom Pasang ri Kajang as a political power in maintaining indigenous people's rights

This research analyzes Pasang ri Kajang as local wisdom in Indigenous people Ammatoa Kajang becomes a social and political power. It maintains the existence of indigenous people Ammatoa Kajang in the customary land conflict with PT London Sumatra (Lonsum). Indigenous Peoples of Ammatoa Kajang, known as indigenous people who uphold the values ​​of local wisdom, was called Pasang ri Kajang; one of them is their belief that forests are the center of life. The conflict has arisen since PT Lonsum has unilaterally taken over Ammatoa Kajang's customary land in several villages. The lack of regulation of the local government that protects the rights of the Kajang community makes the position of the Ammatoa Kajang indigenous community weak in resisting. The indigenous Ammatoa Kajang community and several environmental and indigenous peoples' institutions demanded that the Bulukumba district government make and ratify the Ranperda of the Ammatoa Kajang community that could protect the rights and recognition of the Ammatoa Kajang customary community. At the end of 2015, the Bulukumba district government ratified regional regulation No. 9/2015 about the Inauguration, Recognition, and Protection of Customary Law Communities Ammatoa Kajang. Ratification of this regulation is a form of deregulation carried out by the Bulukumba district government in responding to conflicts over land and forest struggles of the indigenous people of Ammatoa Kajang and PT. Lonsum.

Contestation for land towards Kampong Adat of Sakai Minas in Riau

This research discussed the Kampong Adat in Minas Barat Village, Minas District, Siak Regency. Regional Regulation Number 2 concerning the determination of Kampong Adat had issued since 2015. However, the completeness of requirements for the Ministry of Home Affairs approval has not been completed until November 2021. This study used an ethnography design; the researcher lived in the research site for two months. The data were collected by participatory observation, in-depth interviews with selected informants due to their knowledge and experience in the establishment of Kampong Adat. The data were analyzed descriptively by discussing with theory and resulted in the general trend as this research's findings. This research found, first, Since Minas Barat Village of determined as Kampong Adat, the community of Sakai Tribe have been minority citizen. Second, the Sakai community has some difficulties preparing the complete requirements for approval of the Ministry of Home Affairs because there are many interests involved in the village. Third, the government has not given severe attempts for Kampong Adat. The government let the completeness of approval has not yet been fulfilled for almost seven years. This study contributed to the anthropology of policy, specifically for indigenous peoples, in issuing affirmative policies to fulfill the rights of indigenous peoples.

An ethnic ethnographic review: The kinship system of the Dayak Ribun tribe in West Kalimantan

This research aims to explore the kinship system of the Dayak Ribun tribe in West Kalimantan. It uses the kinship system tree to visualize the relationship roots. This effort is also based on the refinement of the tree that has existed in the past. Moreover, the method used is an ethnographic approach, where data collection is carried out explicitly using observation, in-depth interviews, and live-in. Ethnic ethnography is gathering a variety of information from its source. According to the results, the kinship system in the Dayak Ribun community is bilateral, that is, relations through two family lineages, both sides of the mother or wife and father or husband. The principle of heredity is bilateral, where the responsibilities of husband and wife are the same in the family, both in children's education and in controlling the family economy. The marriage of a family member who is still a descendant from both the father and the mother is strictly prohibited, which is only allowed to marry between cousins ​​three times. In the distribution of inheritance, there is no difference between sons and daughters. Still, there are differences in some instances, especially for those who remain with their parents. They will get a higher share because they are responsible for their parents' old age until they die.

The threat of lingua globalization towards vernaculars in South Sulawesi

Indonesia seems to face the crisis of local language, especially in urbanization. The emergence of English as a lingua franca is undeniable to decrease the existence of vernaculars. The research aims to reveal the reason for urbanization giving the biggest impact on the Indonesian’s local language in South Sulawesi and how to maintain the use of local language is facing extinction in this century. This study applied a descriptive qualitative design by interviewing three subjects. They are lecturers and students. The interview result showed that globalization is one of the plagues that had the impact on vernaculars becoming threatened in this present day, influenced people to obey their vernaculars, and also affected the youths’ psychological order and their perception. It is due to the significant use of international or national language and the less effort from the government in maintaining the vernaculars, particularly in South Sulawesi. One suggestion can be proposed that local content needs to be involved in the Education sector e.g., intensifying vernacular use in school and family, and sustainably promoting cultural heritage to attract the society.

Road as a desiring machine: The development of Lintas Bono Road and social transformation in Kampar Peninsula, Riau

There is much research on the impact of infrastructure development, especially roads in Indonesia. This in general only focuses on the social transformation based on the economic changes of the community. These research show the social transformation as the impact of the road infrastructure development projects goes beyond economic changes. Using the perspective of a critical study of development anthropology, the author discusses the impact of Lintas Bono Road infrastructure development project in Pelalawan Regency, Riau Province to the social transformation of the surrounding communities. This study used an ethnographic method to conduct observations and interviews with the stakeholders and communities around the Lintas Bono Road infrastructure development project. This project, which develops by the Kampar River flow, has opened road access to many coastal villages of Kampar River. This condition has triggered changes in public transportation modes, trade patterns for agricultural products, ethnic composition, and the land tenurial system in affected villages. The fact that the construction of this road has not been completed after seventeen years does not make the community reject this development. The shortcomings and failures of these developments have actually made the development of this road as a "desiring machine" for the community to continue to achieve their development dreams.

Sand and The City: The historical geography of sand mining in Jeneberang River and its relation to urban development in South Sulawesi

This exploratory research aims to elaborate the historical geography of sand mining in Jeneberang River and analyze its relation to urban development in South Sulawesi. This paper attempts to comprehensively explain and enrich the literature on Jeneberang start from physical setting of Jeneberang River to the history of Makassar and transformation of traditional houses to explain how sand perceived as a commodity and how sand mining has developed. We use a qualitative approach that emphasizes the interpretation of spatiotemporal morphology of sandbanks in Jeneberang River and investigate sand mining activities from time to time. The method consists of a study of Jeneberang historical literature, spatiotemporal analysis, in-depth interviews, and field observations. We find that sands have started to become a commodity since urban development began in South Sulawesi. With volcanic and marine sedimentary rocks dominate the region and the braided river morphology, Jeneberang River is rich of sand and gravel materials. The ‘modern’ architecture brought by the Dutch and South Sulawesi rebellion in 1950 has affected major transformation from wooden traditional houses to concrete-building houses, which indirectly affect the sand mining activities in Jeneberang. No more wooden and bamboo or palm leaves, but sand and gravel for concrete materials. In the current context, Makassar’s rapid urbanization and economic growth in have increased the demand of building materials from Jeneberang River. In addition, rapid urbanization has also been changed the livelihoods of local communities, especially in the suburb to cope with the urban development. Many people who previously work as farmers are now becoming sand miners because they perceive that sand mining is more profitable than agriculture.

The symbolic meaning of the Sandeq boat making process among the Mandarese

This article aims to explain the symbolic meaning in the process of making the traditional sandeq boat of the Mandar people. The data collection process was carried out from April to June 2017. Data were obtained through in-depth interviews with 6 purposively selected expert informants, as well as direct observation in the field. The results of this study indicate that the ritual that accompanies the making of the traditional sandeq boat is seen in three main stages, namely: at the beginning of boat building, in the process of making boats, and launching boats into the sea. The meaning contained in the implementation of the ritual is the hope that it will always be given safety in using the boat. In addition, the ritual also intends to ask for abundant sustenance from the process of going to sea later. The religious value of the Mandar people is clearly seen from every stage of the ritual carried out, using mantras and prayers as verbal messages adopted from the Quran and with Islamic nuances. In addition, nonverbal messages in the ritual of making sandeq boats are centered on the use of ussul or the knowledge system of the local community which is carried out with actions or symbolic objects to show their hopes or desires.