Academic literature on the topic 'Bugis marriage'
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Journal articles on the topic "Bugis marriage"
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Jannah, Shofiatul, Mufidah CH, and Suwandi Suwandi. "Panaik Money of Bugis’ Customary Marriage in the Perspective of Islamic Law and Positive Law in Indonesia." Journal of Transcendental Law 3, no. 2 (July 31, 2022): 98–111. http://dx.doi.org/10.23917/jtl.v3i2.17375.
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This article discusses the giving of panaik money to the Bugis marriage customs outside of the dowry obligation. This culture has long been carried out at traditional Bugis weddings. The custom of giving panaik money has become a topic of discussion among academics because it is not included in the pillars and conditions of marriage in Islam or positive law. This is a custom that is sometimes considered burdensome to the prospective groom to cause the marriage to be annulled. This research is library research with a normative approach. It uses a qualitative method, namely, observing and reviewing the obligation to give money for traditional Bugis marriages outside of the dowry. The results of the panaik money research in the study of Islamic law do not conflict with the terms and pillars of marriage. As for the positive legal view, in this case, Law Number 1 of 1974 concerning Marriage concludes that panaik money does not conflict with formal or material requirements, namely in articles 6 to 10, which explain the existence of cultural fusion between customary law and Islamic law in Indonesia which has been recognized. As part of the source of material law in Indonesia. As for the cultural pattern of Bugis ethnic marriage, panaik money is a form of respect and appreciation from the male family to the female family.Panaik Money, Islamic Law, Positive Law, Cultural Customs
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Fitriana, A. Dian, and Khaerun Nisa'. "PERGESERAN SISTEM PERNIKAHAN ENDOGAMI MASYARAKAT ETNIS BUGIS." Al-Qalam 26, no. 1 (June 29, 2020): 71. http://dx.doi.org/10.31969/alq.v26i1.825.
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<p><em>Endogamy or marriage in family clumps or known as in-marriage is one way to maintain kinship relations in Bugis society. The purpose of this research is to know the development of the endogamous marriage system adopted by Bugis ethnic society to the present. </em><em>This research uses qualitative method</em><em> with fenomenology approach. </em><em>The</em><em> </em><em>subject </em><em>of this </em><em>research</em><em> consisted of six pairs of husband and wife who had mixed ethnic marriages.</em><em> </em><em>The results showed that the contemporary Bugis extended the boundaries of endogamy, from within close and extended families (cousins) to Bugis from the same village, and eventually to ethnic Bugis generally. </em><em>But over the times, technology and time have been able to erode the endogamous marriage system that was originally adopted by the Bugis</em><em> </em><em>ethnic</em><em> </em><em>society</em><em>.</em><em> </em><em>There are several reasons that affect Bugis endogamous marriage system, such as the background of parents who choose to marry different cultures, gender (males who have more influence to determine the spouse), characters and prospective spouse's work.</em></p>
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Widiawati, Risma. "PERKAWINAN POLITIK DAN INTEGRASI DI SULAWESI SELATAN ABAD XVII-XVIII." Patanjala : Jurnal Penelitian Sejarah dan Budaya 5, no. 3 (September 3, 2013): 373. http://dx.doi.org/10.30959/patanjala.v5i3.79.
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AbstrakPasca perjanjian Bungaya 1667, perkawinan politik digunakan sebagai salah satu strategi dalam membangun kekuatan. Strategi ini bukanlah hal baru dalam sejarah panjang Sulawesi Selatan. Sejak dahulu strategi ini juga dilakukan, oleh para bangsawan Bugis-Makassar yang berhasil menanamkan kekuasaan di wilayah lain. Namun demikian, perkawinan politik yang terjadi pasca Perjanjian Bungaya adalah perkawinan politik yang dilakukan antara kerajaan yang bertujuan membina ikatan kekerabatan yang luas untuk akhirnya membangun kebersamaan dalam rangka membangun kekuatan. Perkawinan politik tidak saja terjadi antara dua insan dari keluarga jauh, tetapi juga dilakukan antara dua insan yang masih memiliki hubungan keluarga dekat, yaitu sepupu satu kali, dua kali dan sepupu tiga kali.Strategi ini ditempuh karena perkawinan bagi orang Bugis-Makassar, bermakna saling mengambil satu sama lain. Perkawinan tidak melibatkan laki-laki dan perempuan yang kawin saja, melainkan kerabat kedua belah pihak dengan tujuan memperbaharui dan memperkuat hubungan keduanya. Perkawinan politik akhirnya membuahkan hasil dengan terjadinya integrasi di Sulawesi Selatan.Tulisan ini disajikan secara deskriptif analitis dengan menggunakan 4 (empat) tahap penelitian yang lazim digunakan dalam penelitian sejarah pada umumnya. AbstractAfter the Treaty of Bongaya in 1667, political marriage used as strategic to build power. This strategy is not new in the long history of South Sulawesi. Political Marriage has been done long ago by the Bugis-Makasar nobles. This strategy made the nobles succeed to instill power in other areas. However, political marriages, which occurred after the Treaty of Bongaya, were marriages that carried out by two kingdoms. The purpose of those marriages is to build extensive kinship and power. Political marriage does not just happen between two people from different family, but also done by two people from the same kinship. This strategy adopted because in Bugis-Makasar perspective, marriage means taking each other. Marriage does not just involve men and women who marry, but also involve relatives both sides with purpose to renew and strengthen their relationship. Through a political marriage, South Sulawesi can be unified. This research used historical method, which consist of four phases: heuristics, critics, interpretation, and historiography.
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Aris, Aris, and Rosdalina Bukido. "Pemmali Culture in Bugis Community versus Law Enforcement of Age of Marriage in the Religious Courts." Jurnal Ilmiah Al-Syir'ah 20, no. 2 (December 20, 2022): 206. http://dx.doi.org/10.30984/jis.v20i2.2056.
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This study aims to explore the law enforcement of age of marriage in Bugis community, Islamic law and national law, and pemmali culture as one of the most crucial reasons for marriage dispensation. This study method used a sociological juridical research with normative and formal juridical approaches, socio-anthropological and case studies. Data analysis techniques used positivist theory of legal system, law enforcement, and sociology of legal system. The results showed that the enforcement of age of marriage in Bugis community does not have an age standard determination unless the daughter is menstruating, the application of pemmali culture causes daughter to become victims of underage marriages, they are blind to knowledge of age of marriage in Law Number 16 of 2019. The application of marriage age for children are still debated by the majority of fiqh scholars as long as girls have not menstruated, they do not question child marriage if it is menstruating, but Indonesian national law there is no way to legalize child marriage before getting a marriage dispensation. Pemmali culture can be determined as one of the reasons for the sharp increase in marriage dispensations in Religious Courts due to the mindset of parents in Bugis community when their daughters are underage and are proposed three times by men. A mayor implication of these findings is to reduce the amount of marriage dispensation recommended the next research on the effectiveness of socialization of Law Number 16 of 2019.
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Fitriyani, Fitriyani. "Multicomplex Uang Panai’ terhadap Perempuan dalam Perkawinan Keluarga Muslim Suku Bugis." Tasyri' : Journal of Islamic Law 1, no. 2 (July 10, 2022): 195–214. http://dx.doi.org/10.53038/tsyr.v1i2.37.
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The high panai' money in the marriage of the Bugis people can cause muticomplex to the family in the form of positive and negative implications. This paper aims to explore two perspectives due to the high amount of Panai' money, namely from the philosophical and sociological aspects. Using a qualitative research methodology sourced from data about Uang Panai' in traditional Bugis marriages, history books, dictionaries, journals, and articles. In addition, posts on social media such as YouTube, Instagram, Facebook, and WhatsApp. Then copy and collect them based on the theme following the research question. The researcher then analyzes the clarified data by building a coherent narrative and interpretation. This study reveals the positive impact of high Uang Panai' festive wedding party, increasing social status, and increasing popularity value. The negative impact is the rise of elopement, unregistered marriage, old virgins, financial shortages after marriage, and subordination of women. This study recommends the need for a more massive quantitative study for social acceptance and mapping of the Uang Panai' tradition in the Bugis.
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Rahim, Abdul, Juhasdi Susono, Amiruddin K. Amiruddin K, St Habibah, and Markuna Markuna. "Uang Panai dan Investasi (studi pada nilai-nilai kearifan lokal dalam perkawinan Suku Bugis Makassar)." Al-Ulum 20, no. 2 (December 14, 2020): 512–22. http://dx.doi.org/10.30603/au.v20i2.1280.
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Uang panai ’is a distinctive culture (local wisdom) possed by the Bugis-Makassar tribe in carrying out marriages. The importance of the position of uang panai 'in the custom of Bugis-Makassar marriage tangible becomes an obligation for men to be handed over to women, and can be the cause of the cancellation of marriage if there is no agreement between the two parties regarding the amount of panai money'. This paper exists to describe the phenomenon of panai money 'as investment capital for women in the Bugis-Makassar community. The method used is descriptive qualitative based on field research with an interdisciplinary approach (economic, social and cultural). The results of this study describe that the 'panai money' phenomenon is made an investment as a solution to the use of panai money 'in wedding parties / receptions in excess (mubazzir). Even though this phenomenon is still contradictory among experts and community leaders.
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Syahrul, Syahrul. "DILEMA FEMINIS SEBAGAI REAKSI MASKULIN DALAM TRADISI PERNIKAHAN BUGIS MAKASSAR." Al-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan 10, no. 2 (December 31, 2017): 313–34. http://dx.doi.org/10.35905/almaiyah.v10i2.510.
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This paper seeks to expose feminist existence in the tradition of Bugis Makassar marriage by revisiting the position of Siri 'culture as the emancipation of human values, especially with regard to feminist and masculine essence in marriage. The marriage system shows the unclear direction or unrelatedness between the Siri 'values tradition and the concrete reality of feminist existence. The marriage system of Bugis Makassar is characterized by a shift in tradition which then raises the value of materialism into Siri 'culture. The problem becomes more complicated when faced with “uang panaik” tradition that so neutralize myths as a measure of establishment and masculine responsibility, so that the masculine reaction to the tradition of marriage Bugis Makassar feels necessary. Because this is what will create the feminist dilemma in the tradition of marriage.
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Syahrul, Syahrul. "DILEMA FEMINIS SEBAGAI REAKSI MASKULIN DALAM TRADISI PERNIKAHAN BUGIS MAKASSAR." Al-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan 10, no. 2 (December 31, 2017): 313–34. http://dx.doi.org/10.35905/almaiyyah.v10i2.510.
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This paper seeks to expose feminist existence in the tradition of Bugis Makassar marriage by revisiting the position of Siri 'culture as the emancipation of human values, especially with regard to feminist and masculine essence in marriage. The marriage system shows the unclear direction or unrelatedness between the Siri 'values tradition and the concrete reality of feminist existence. The marriage system of Bugis Makassar is characterized by a shift in tradition which then raises the value of materialism into Siri 'culture. The problem becomes more complicated when faced with “uang panaik” tradition that so neutralize myths as a measure of establishment and masculine responsibility, so that the masculine reaction to the tradition of marriage Bugis Makassar feels necessary. Because this is what will create the feminist dilemma in the tradition of marriage.
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Ipandang, Ipandang, and Syamsul Darlis. "Passampo Siri' in the Bugis Marriage Practies in East Kolaka, Indonesia: A Sociological Perspective of Islamic Law." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 6, no. 2 (December 31, 2022): 873. http://dx.doi.org/10.22373/sjhk.v6i2.12874.
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This research aims to illustrate the problematics of Passampo Siri’ marriage practice in the Bugis community, East Kolaka Regency, using a descriptive qualitative method based on the sociology of Islamic law. Data collection techniques involve interviews with informants deemed necessary and observing or directly paying attention to the implementation of the marriage tradition through siri'. The findings indicate that the Bugis society practices this type of marriage because of social pressure to conceal shame, adherence to ancestral customs, a lack of public understanding of relevant marriage law norms, and low levels of public education. However, the custom is no longer practiced since it cannot provide justice and order in society. This marriage also has implications for acts against the law of society, as stipulated in Article 53 of the KHI that a pregnant woman out of wedlock can only be married to a man who impregnates her. In contrast, for the practice of Passampo Siri’ marriages, the pregnant woman out of wedlock is married to another man. Therefore, this research contributes directly to the development of the study of Islamic law in Indonesia and the world in finding the best solution to achieving legal expectations among the public, especially regarding marriages of pregnant women out of wedlock with men who do not impregnate them.
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Mahdaniar, Andi, Hamdan Juhannis, and Usman Usman. "ANALYZING ISLAMIC EDUCATION VALUES FROM BUGIS MARRIAGE PROCESS TRADITION IN BONE, SOUTH SULAWESI." JICSA (Journal of Islamic Civilization in Southeast Asia) 10, no. 2 (November 24, 2021): 245. http://dx.doi.org/10.24252/jicsa.v10i2.24484.
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This article discusses the values of Islamic education in the Bugis traditional marriage procession in the Tanete Riattang Barat sub-district, Bone district. This article uses the type of qualitative research (qualitative research). In this research, the data sources are interviews, observations, and documentation. The informants in this study were Ulama, traditional leaders and local communities. The Bugis traditional marriage procession is not a religious obligation in Islam that determines whether a marriage is valid or not, but the people in the Bugis Bone area believe that the traditional wedding procession carried out has meaning. This can be seen from every series of processions carried out based on Bugis Customs in the Tanete Riattang Barat District, Bone Regency, which can be seen from every wedding procession carried out by the people of the West Riattang Tanete District. These customs are traditions that are carried out from generation to generation and passed down from generation to generation.
Dissertations / Theses on the topic "Bugis marriage"
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Idrus, Nurul Ilmi, and nurulilmiidrus@hotmail com. "To Take Each Other : Bugis Practices of Gender, Sexuality and Marriage." The Australian National University. Research School of Pacific and Asian Studies, 2003. http://thesis.anu.edu.au./public/adt-ANU20070710.145751.
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This thesis is an ethnography of Bugis marriage. It is concerned with aspects of gender, sexuality and marriage in a bilateral, highly competitive, hierarchical society.
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I examine the fundamental concept of siri in relation to gender socialisation, courtship, the importance of kinship and status in marriage, how sexuality is regulated between the sexes, sex within marriage, and the dynamics of marriage, divorce, and reconciliation. The analysis considers how Islam combines with local custom (adat) in everyday practices, and how Bugis cultural specificities are affected within the national ideology of contemporary Indonesia.
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This ethnography explores an interpretation of Bugis social and sexual experience through examination of the construction of gender identities and how they are manifested in marriage. The thesis explores the complementarity of gender for the Bugis. Despite the ideal of feminine passivity, I demonstrate that women exercise agency in a number of circumstances, including how they manage the sexuality of their husbands, defending siri, the arrangement of marriage, remarrying, money management, divorce, and violent situations. I also examine the practices of illegal marriage (kawin liar) and illegal divorce (cerai liar) at local and personal levels. I analyse local and national debates on the legitimation of what is popularly known in Indonesia as marriage based on religion (nikah secara agama) as part of the examination of Bugis marriage and marital relations.
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My thesis contributes to the understanding of Bugis notions of sexuality, gender and social location, and how these interact with siri. I explore how and why violence occurs within marriage. I use a combination of informal interviews, participant observation and focus group discussions as well textual analysis of traditional manuscripts and incorporation of oral traditions.
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Idrus, Nurul Ilmi. "‘To Take Each Other’ : Bugis Practices of Gender, Sexuality and Marriage." Phd thesis, 2003. http://hdl.handle.net/1885/47288.
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This thesis is an ethnography of Bugis marriage. It is concerned with aspects of gender, sexuality and marriage in a bilateral, highly competitive, hierarchical society. ¶ I examine the fundamental concept of siri’ in relation to gender socialisation, courtship, the importance of kinship and status in marriage, how sexuality is regulated between the sexes, sex within marriage, and the dynamics of marriage, divorce, and reconciliation. The analysis considers how Islam combines with local custom (adat) in everyday practices, and how Bugis cultural specificities are affected within the national ideology of contemporary Indonesia. ¶ This ethnography explores an interpretation of Bugis social and sexual experience through examination of the construction of gender identities and how they are manifested in marriage. The thesis explores the complementarity of gender for the Bugis. Despite the ideal of feminine passivity, I demonstrate that women exercise agency in a number of circumstances, including how they manage the sexuality of their husbands, defending siri’, the arrangement of marriage, remarrying, money management, divorce, and violent situations. I also examine the practices of illegal marriage (kawin liar) and illegal divorce (cerai liar) at local and personal levels. I analyse local and national debates on the legitimation of what is popularly known in Indonesia as ‘marriage based on religion’ (nikah secara agama) as part of the examination of Bugis marriage and marital relations. ¶ My thesis contributes to the understanding of Bugis notions of sexuality, gender and social location, and how these interact with siri’. I explore how and why violence occurs within marriage. I use a combination of informal interviews, participant observation and focus group discussions as well textual analysis of traditional manuscripts and incorporation of oral traditions.
Books on the topic "Bugis marriage"
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Gender relations in an Indonesian society: Bugis practices of sexuality and marriage. Leiden: Brill, 2016.
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Millar, Susan Bolyard. Bugis weddings: Rituals of social location in modern Indonesia. Berkeley: Center for South and Southeast Asia Studies, University of California at Berkeley, 1989.
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Hukum pidana adat kesusilaan malaweng: Kesinambungan dan perubahannya. Jakarta: Yarsif Watampone, 2008.
Find full textBook chapters on the topic "Bugis marriage"
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"The Ethnography of Marriage: Understanding Bugis Domestic Life." In Gender Relations in an Indonesian Society, 294–301. BRILL, 2016. http://dx.doi.org/10.1163/9789004311947_009.
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"Islam, Marriage and Gender Relations in Bugis Lontaraʾ: A Critical Analysis of the Lontaraʾ Daramatasia." In Gender and Islam in Southeast Asia, 95–110. BRILL, 2013. http://dx.doi.org/10.1163/9789004242920_006.
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Schindler, Thomas E. "The Matilda Effect." In A Hidden Legacy, 80–89. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197531679.003.0010.
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This chapter suggests that the most important factors that diminished Esther Lederberg’s scientific career and legacy were her gender and marriage. The fact that her famous collaborator was also her husband doubled the chances that her own scientific achievements were overshadowed. The chapter goes on to explain how the so-called Matthew and Matilda Effects altered the history of science right at birth of genetics as a distinct branch of biology. As an example of the Matilda Effect, the chapter presents Nettie Stevens whose discovery of the XY sex-determining chromosomes in 1905 and establishment of the two patterns of sex chromosomes in various beetles, flies, and bugs was credited to Edmund Wilson, a better-known scientist. In an example of the Matthew Effect, Thomas Hunt Morgan, the most famous geneticist of the early twentieth century, eventually received most of the credit for discovering sex chromosomes. Finally, the careers and legacies of three other Matildas who worked in the early days of microbial genetics—Martha Chase, Laura Garnjobst, and Daisy Dussoix—are presented.