Journal articles on the topic 'Bugis marriage'
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1
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.
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Sudirman, Sudirman, Sabri Samin, Hasyim Aidid, and Abd Halim Talli Talli. "MASLAHAH REVIEW OF THE DOWRY (MARRIAGE COST) BUGIS-MAKASSAR COMMUNITY." Jurnal Ilmiah Al-Syir'ah 17, no. 2 (December 18, 2019): 164. http://dx.doi.org/10.30984/jis.v17i2.874.
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The study examines the review of maslahah of uang panaik (bride price) in Bugis Makassar community. This study method used a descriptive qualitative approach that describes the phenomenon in Bugis Makassar's society. The results of the study indicated that uang panaik is a custom or ‘urf in Bugis Makassar community that is implemented at every wedding reception. Previous Islamic jurists have built and developed the Maslahah theory which concludes that all rules in Islam were benefit-oriented. There were three levels of maslahah theory, namely maslahah daruriyyah, maslahah hajiyyah, and maslahah tahsiniyah. Uang panaik was more inclined to maslahah hajjiyyah because it was a necessity in every marriage in Bugis Makassar community.
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Laksana, Dhelima Putri, Dominikus Rato, and Emi Zulaikha. "The Cost of Panai' as the Marriage Requirement for the Migrant Bugis Tribe under Adat Law." Indonesian Journal of Law and Society 1, no. 1 (March 30, 2020): 57. http://dx.doi.org/10.19184/ijls.v1i1.16769.
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This research aims to examine the legal phenomena of the application of the panai money, the cost imposed for the migrant Bugis customary law community in Sukabumi Village, Mayangan District, Probolinggo City, East Java. In other words, Panai' money is such customary money which must be handed over in Bugis tribal marriages. The data analysis method used is descriptive qualitative. Data collection techniques using literature study, observation, interviews, and documentation. The results of this study indicate that the submission of panai money has become a tradition that originated from an ancestor that is still valid today. Due to the high panai money, however, many of the Bugis people who wander no longer use panai money, as it takes into account the weakness of their customary values, as well as the many other cultures that influence, but there are still people who still defend it because of their strong customary values which they still hold even though in the migrant area. Because panai money ’is a tradition that has long been a benchmark for Bugis people, this tradition still strongly considers moral sanctions, and the avoidance of this money is responded by some people to decide to elope.
Keywords: Migrant Bugis Tribe, Marriage Law, Adat Law.
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Syandri, Syandri, Kasman Bakry, and Salman Al Farisi. "Adat Mappasikarawa pada Perkawinan Masyarakat Bugis Perspektif Hukum Islam (Studi Kasus Desa Kaballangan Kabupaten Pinrang)." BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam 1, no. 4 (December 25, 2020): 611–26. http://dx.doi.org/10.36701/bustanul.v1i4.249.
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This study aimed to determine the tradition Mappasikarawa in the marriage of the Bugis community from the perspective of Islamic law. The problems studied in this research are; First, how is the marriage tradition of the Bugis community, Second, what is the view of Islamic law on the Mappasikarawa tradition in Kaballangan Village, Duampanua District, Pinrang Regency, South Sulawesi. To find the answers to the above problems, the writer used the qualitative method (field research) by using normative, historical, and sociological approaches. The results of the research found are as follows: First, the Mappasikarawa tradition in the marriage of the Bugis Pinrang community is one of the activities performed before the marriage contract with the aim that the bride and groom get happiness, peace, prosperity, physically and spiritually in their life. Second, in the view of Islamic law, the Mappasikarawa tradition is not permissible in reference to a process that violates the rules of Islamic law in its implementation where the bride and the groom in direct contact before being a legal partner since Mappasikarawa is performed before the marriage contract. It means that there is an illegal interaction between two people who are not yet included in the mahram category
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Wahyudin. "MAHAR PERNIKAHAN SUKU BUGIS DITINJAU DARI HUKUM ISLAM DI DESA LAPRI KECAMATAN SEBATIK KALIMANTAN UTARA." Comparativa: Jurnal Ilmiah Perbandingan Mazhab dan Hukum 1, no. 2 (December 31, 2020): 128–44. http://dx.doi.org/10.24239/comparativa.v1i2.12.
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This work discusses the marriage dowry of the Bugis tribe in terms of Islamic law in Lapri Village, Sebatik District, North Kalimantan. The problems to be examined in this research are, how is the position of the dowry, the process of determining the dowry of the Bugis tribe in Lapri Village, Sebatik District, North Kalimantan and how the Islamic law review regarding the marriage dowry of the Bugis tribe in Lapri Village, Sebatik District, North Kalimantan. The research method used in this research is a type of qualitative research, namely the type of research used to examine the conditions of natural objects. The results showed that the process of determining the dowry or wedding ceremony of the Bugis tribe in Lapri Village, Sebatik District was discussed at the time of ma'duta and the level or amount was decided when mappetu was present, namely, at the meeting of the two parties, both from the bride and the groom-male.
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Nuruddaroini, M. Ahim Sulthan. "ADAT PERNIKAHAN SUKU BANJAR DAN SUKU BUGIS." Sosial Budaya 16, no. 1 (June 30, 2019): 25. http://dx.doi.org/10.24014/sb.v16i1.6960.
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Culture and society are one unity that cannot be separated from each other, therefore with the existence of various ethnic groups, various traditions are born. In addition, culture can be seen as values that are believed to be shared in a society and can be internalized in individuals so that they live in every behavior, one of which is in the marriage customs of each tribe that has unique and very interesting differences and we must know and preserve, because Indonesia is very rich in culture that we must guard together, by knowing the difference does not mean we insult and blame instead guard and respect each other. The purpose of this study was to determine the differences and similarities of the marriage customs of the Banjar and Bugis tribes. The method that I use is a qualitative method. Type of library research (library reseach), the approach used is an ethnographic approach by examining cultural phenomena that exist in society. The results of this study are the marriage customs of the Banjar and Bugis tribes that have differences and similarities. The first difference is about the term money given to women from the male side by the term uag jujuran (Banjar tribe) and panai money (Bugis tribe), while the equation is something that must be fulfilled in the custom of marriage and the same form money. The next difference is about the factors that influence the high and low amount of money given, then in practice it also has similar differences and similarities, only procedurally different.
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Abbas, Ilham, Marten Bunga, Salmawati Salmawati, Nurson Petta Puji, and Hardianto Djanggih. "Hak Penguasaan Istri terhadap Mahar Sompa Perkawinan Adat Bugis Makassar (Kajian Putusan PA Bulukumba Nomor 25/Pdt.P/2011/PABlk)." Kanun Jurnal Ilmu Hukum 20, no. 2 (August 18, 2018): 203–18. http://dx.doi.org/10.24815/kanun.v20i2.10659.
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Penelitian ini bertujuan mengkaji upaya hukum istri untuk mendapatkan kepastian hukum pemberian mahar Sompa yang berasal dari calon suami sebelum terjadinya proses perkawinan berdasarkan proses perkawinan adat Bugis Makassar. Permasalahan penelitian adalah bagaimanakah upaya hukum istri untuk mendapatkan kepastian hukum atas mahar Sompa pada perkawinan adat Bugis Makassar. Penelitian ini menggunakan penelitian normatif, dengan mengkaji putusan PA. Bulukumba Nomor 25/Pdt.P/2011/PABlk. Hasil penelitian menunjukkan bahwa putusan hakim pengadilan memutus permohonan istri terhadap tanah mahar Sompa merupakan hak milik istri sepenuhnya, dan mendasar bagi istri untuk mendapatkan status tanah. Dengan dasar keputusan pengadilan, maka istri dapat mendaftarkan kepada Badan Pertanahan untuk proses balik nama sertifikat yang berasal dari orang tua suaminya. Setelah mendapatkan status hak milik dari Badan Pertanahan, maka tanah tersebut menjadi hak pribadi istri, sehingga istri dapat melakukan perbuatan hukum untuk status hak milik tanah tersebut. The Wife’s Rights Over Mahar Sompa of Traditional Marriage in Bugis Makassar (The Analysis of PA Decission Nomor 25/Pdt.P/2011/PABlk) This study aims to examine the wife's legal efforts to obtain legal certainty of giving the dowry sump from the prospective husband before the marriage process based on the customary marriage process of Bugis Makassar. The research problem is, how the wife's legal efforts to obtain legal certainty over Mahar Sompa on Bugis Makassar Customary Marriage. This study uses normative research, namely by examining the decision of PA. Bulukumba Number 25/Pdt.P/2011/PABlk. The result of the research shows that the decision of the court judge to decide the wife's application to the dowry is the right of wife's property completely, and fundamental for the wife to get the status of the land. On the basis of the Court's decision, the wife may register to the Land Board to process the name of the certificate originating from her husband's parents. After obtaining the status of property rights from the Land Agency then the land becomes the private rights of the wife, so the wife can perform legal acts for the status of the land ownership rights.
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Nensilianti, Nensilianti. "KATEGORISASI DAN KARAKTERISTIK MITOS MASYARAKAT BUGIS DAN MAKASSAR." RETORIKA: Jurnal Bahasa, Sastra, dan Pengajarannya 12, no. 1 (February 27, 2019): 53. http://dx.doi.org/10.26858/retorika.v12i1.7240.
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Categorization and Characteristics of the Myth of Bugis and Makassar Society. This study aims to inventory and reconstruct categories and characteristics (linguistic features) of myths of Bugis and Makassar through qualitative research. The myths in the oral forms were gathered from informants through in-depth interviews accompanied by recording and field notes. Data were analyzed using domain analysis, taxonomic, component, and cultural theme based on Bascom's theory (1965a). The results indicate that the Bugis myths have three categories: cosmogonic, origin, and faunal, while four categories of the Makassar myths: cosmogonic, origin, faunal, and dynasty. The characteristics of Bugis and Makassar myths tend to exhibit great similarities, either due to the influence of monogenesis or polygenesis. The fundamental difference between the Bugis and Makassar myths lies in the cosmogonic about rice, faunal about crocodiles, and human endogenic about Tu Manurung. This difference is based on the views of the Bugis and Makassar people on the origin of rice, gender, marriage, geography, and kingdom or partners area.
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Saleh, Nor Shela, Mohd Shafie Rosli, and Andi Sukri Syamsuri. "Budaya Masyarakat Bugis dalam Aspek Perkahwinan, Komunikasi dan Makanan Warisan." Kajian Malaysia 40, no. 2 (October 31, 2022): 227–53. http://dx.doi.org/10.21315/km2022.40.2.10.
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The Bugis tribe’s customs, culture and heritage must be preserved because they have a distinct and valuable value and identity. However, many generations, particularly the young, are increasingly hazy about and unaware of the Bugis tribe’s customs and culture. Many younger generations appear to have forgotten their ancestors and origins, which is causing this phenomenon. Thus, this study highlights three main objectives of the culture of the Bugis community in aspects of daily life, namely, identifying the Bugis tribe’s wedding culture, identifying communication among the Bugis tribe and identifying the Bugis tribe’s heritage food. This study was conducted both quantitatively and qualitatively. The questionnaire was distributed to social media respondents by the researcher using the Google Forms application. The questionnaire was distributed using a purposive sampling method to only Bugis tribe respondents. According to the findings of the study, 69 people completed the questionnaire. An observational study was also conducted by the researcher in Kampung Tampok Laut, Benut, Johor. The researchers participated in several ceremonies and gatherings in order to strengthen their research findings. The study’s findings show that the Bugis still maintain their customs and culture, whether in the context of marriage culture, communication, or heritage food. This study may have an indirect impact on the Bugis community and ensure that each generation can maintain the Bugis tribe’s identity, particularly in the aspects studied.
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Karim, Ahmad Abdul, and Dian Hartati. "Perlawanan Perempuan Bugis dalam Kumpulan Cerita Pendek Ketika Saatnya karya Darmawati Majid." Jurnal Bahasa dan Sastra 10, no. 1 (March 3, 2022): 1. http://dx.doi.org/10.24036/jbs.v10i1.113512.
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This research is motivated by the massive dominance of Bugis men over all kinds of problems in the life of the Bugis people, including the lives of women. This controlling influence has turned Bugis women into number two beings in the social process. And Bugis women have to accept the fact that patriarchal culture is growing prolifically, including in literary texts. The purpose of this research is to discuss the efforts of the Bugis women's resistance which is contained in a collection of short stories When ItTime 'sby Darmawati Majid. The research method used is descriptive qualitative. The literature review uses an existentialist feminism approach from Simone de Beaviour. Data collection techniques used are literature study and reading and note-taking techniques. The presentation of the results is narrated in the form of descriptive analysis. The female characters carry out resistance, including resistance to marriage, resistance to tradition, and resistance social. The marginalization of female characters is caused by the stereotype of women, the subordination of women, and violence against women which diminish the existence of Bugis women.
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Tahir, Andi. "AKULTURASI NILAI-NILAI PENDIDIKAN ISLAM DALAM ADAT PERKAWINAN BUGIS WAJO." JURNAL AL-QAYYIMAH 5, no. 2 (December 16, 2022): 163–77. http://dx.doi.org/10.30863/aqym.v5i2.2873.
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One of the interesting things to study is the acculturation of Islamic educational values in the Bugis Wajo marriage custom. culture and customs are ancestral heritage that must be preserved to this day even though times are modern but culture and customs should not be shifted because there are Islamic educational values in them. The research method used in this journal is qualitative research using a phenomenological approach, namely a phenomenological approach. a form of approach that seeks to reveal facts, symptoms and events objectively. All data obtained were analyzed descriptively with several approaches, namely historical, sociological, historical and cultural as well as education. The results of the study show that marriage customs are the result of all human thoughts that unite into people's behaviors which are usually inherited from generation to generation from ancestors. The Bugis community is a nervous society with customary principles and values and Islamic religious teachings that have Islamic educational values. A proposal is an initial process carried out by a man, and sends his family to the house of a woman who wants to propose to discuss the continuity of marriage. . Mappaccing is self-cleaning from everything, Allah SWT likes clean people as contained in the hadith which says that part of cleanliness is faith. Ijab Kabul is a sacred thing every time you get married and without a Kabul consent, marriage is not valid. Sungkeman is a child's honor to his parents and the bride and groom ask for the blessing of their parents so that their marriage lasts until their grandparents.
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Putri, Nadia Ananda, Kasuwi Saiban, Sunarjo Sunarjo, and Khotbatul Laila. "Kedudukan Uang Panaik Sebagai Syarat Perkawinan Dalam Adat Suku Bugis Menurut Hukum Islam." Bhirawa Law Journal 2, no. 1 (May 31, 2021): 33–44. http://dx.doi.org/10.26905/blj.v2i1.5852.
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Bugis people, south Sulawesi, who are predominantly Muslim before carrying out marriage has a tradition of customs namely Money panaik. Panaik money is the giving of some money from the candidates the bridegroom to the bride’s party as a form of respect and as shopping money, customs traditions in the community,This Bugis tribe is mandatory or as a pre-condition of marriage which if no panaik money means no marriage, panaik money is determine based on the social status of the bride’s family, the level of education woman, up to the physical condition, the higher the status of a woman then the higher the nominal panaik money is determined. In law islam there areno provisions governing panaik money and only oblige the giving of dowry from the male candidate to the female candidate, not there is a provision regarding the size of the dowry but it is recommended that women who well is a woman who does not burden the bridegroom with excessive dowry. This study examines regarding the position of panaik money as a condition of marriage in tribal customs according to Islamiclaw and how the consequences of the marriage law are not qualified panaik money in bugis tribal customs according to Islamic law. This study uses a normative juridical approach. This approach focuses on researching library materials such as relevant laws and other sources. The results of this study are the position of money which is not regulated in Islamic Law, but the law is permissible because it is a form of gift and as long as it is not burdensome to the party giving, but if the demand for panaik money is too high and the prospective groom cannot fulfill it, it causes the marriage to be canceled and eloping, then Islam prohibits something that is superfluous, and the higher the amount of panaik money that can be deliberated as much as possible by theprospective bride and groom.
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Sudirman, Sudirman. "Rekonstruksi Kepastian Hukum Terhadap Mahar Tanah dalam Pernikahan Masyarakat Bugis Makassar." TASAMUH: Jurnal Studi Islam 13, no. 1 (April 15, 2021): 101–14. http://dx.doi.org/10.47945/tasamuh.v13i1.364.
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The focus of this research is the reconstruction legal certainty of land dowries in Makassar Bugis community marriages. The research method in this study uses descriptive qualitative. The findings in this study show that the existence of dowry land has been carried out by the Bugis Makassar people from the past to the present, so that it has become a habit. Although it is not practiced by all Bugis Makassar people. The status of giving dowries for land is often a problem due to the lack of legal certainty when the contract takes place. Authentic evidence such as certificates are still controlled by men, so that the handover is only symbolic. Moreover, the land used as a dowry is still under the control of the male family, and is still actively used by the male party, resulting in uncertainty of ownership. the land is for a wife on the transfer of rights due to dowry land. Until now, there has been no legal certainty that regulates the contracting of the dowry even though the initial evidence has been included in the marriage certificate. So it is very important for legal practitioners to formulate a legal basis for land dowries which are used as land dowries
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Suryawan, Nyoman. "Kearifan Lokal sebagai Modal Sosial dalam Integrasi Antara Etnik Bali dan Etnik Bugis di Desa Petang, Badung, Bali." Jurnal Kajian Bali (Journal of Bali Studies) 7, no. 1 (May 18, 2017): 17. http://dx.doi.org/10.24843/jkb.2017.v07.i01.p02.
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Petang village that is administratively located in Badung regency keep its own uniqueness. In their communities who are largely Hindu, was found the Bugis Muslim citizens who live in harmony and peace up to now. So powerful built brotherly relations between the different ethnic cause them more familiar with the term behave Braya call. Writing this article aims in addition to knowing about the existence of ethnic Bugis in Angantiga, also understand the forms of local wisdom that can integrate between ethnic Bugis and ethnic Balinese. Data were collected through participant observation, in-depth interviews, and documentation. They were analysed by descriptive qualitative approach. The results showed that the close brotherhood relations between ethnic Balinese and ethnic Bugis in Angantiga cannot be separated from the historical factors related to the royal role (Puri) Carangsari that provides a place for residents in the area Bugis. In addition, integrating other factor is the marriage between citizens, cultural adoption, as well as good local knowledge associated with the value or social network that is implemented as a foundation or guidelines in their interaction with one another.
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Samad, Muh Rizal, Jumiyati, Hasmia Wahyunisa, Nurzakiah, Wirani Aisiyah Anwar, Mujahiddin, Mutmainnah, Nurhawa, and Abd. Hakim. "TRADISI PENYERAHAN ERANG-ERANG SEBAGAI SYARAT KELENGKAPAN PERKAWINAN DALAM PERSPEKTIF SOSIOLOGI HUKUM ISLAM (Studi Kasus di Desa Rijang Panua Kecamtan Kulo Kabupaten Sidenreng Rappang)." El-Ahli : Jurnal Hukum Keluarga Islam 3, no. 1 (July 20, 2022): 31–52. http://dx.doi.org/10.56874/el-ahli.v3i1.836.
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Abstract
This study aims to 1). This study aims to find out the traditional practice of handing over Erang-erang as a condition for completeness of marriage in Rijang Panua Village, Kulo District, Sidenreng Rappang Regency. (2) To find out the sociological review of Islamic law on the traditional practice of surrendering Erang-erang as a condition for completeness of marriage in Rijang Panua Village, Kulo District, Sidenreng Rappang Regency.
This study uses qualitative research methods with semiotic analysis of Charles S. Pierce. The data in this study were collected through in-depth interviews, observation, documentation. The subjects of this study were religious leaders, community leaders and traditional stakeholders in Rijang Panua Village.
The results showed that (1) the submission of Erang-erang in the Bugis community in Rijang Panua village was almost the same as the Bugis community in other villages. The delivery of Erang-erang is carried out when the groom's entourage arrives at the bride's house a few moments before the marriage ceremony/ijab and Kabul. (2) The moaning of traditional marriages in Rijang Panua Village can be accepted by the sociology of Islamic law because it contains elements of livelihood for the welfare of living in a household. Meanwhile, Islamic teachings also prohibit the prevention of marriage because they want to get more in terms of worldly (wealth) which is viewed from the moral aspect of Islam, because that is excessive and burdensome for the groom.
Abstrak
Penelitian ini bertujuan untuk 1). Untuk mengetahui praktik tradisi penyerahan Erang-erang sebagai syarat kelengkapan perkawinan di Desa Rijang Panua Kecamatan Kulo Kabupaten Sidenreng Rappang. (2) Untuk mengetahui tinjauan sosiologi hukum Islam terhadap praktik tradisi penyerahan Erang-erang sebagai syarat kelengkapan perkawinan di Desa Rijang Panua Kecamatan Kulo Kabupaten Sidenreng Rappang.
Penelitian ini menggunakan metode penelitian kualitatif dengan analisis semiotika Charles S. Pierce. Data pada penelitian ini dikumpulkan melalui wawancara mendalam, observasi, dokumentasi, Subjek penelitian ini yaitu tokoh agama, tokoh masyarakat dan pemangku adat di Desa Rijang Panua.
Hasil penelitian menunjukkan bahwa (1) Penyerahan Erang-erang dalam masyarakat Bugis di desa Rijang Panua hampir sama dengan masyarakat Bugis di desa lain. Penyerahan Erang-erang dilaksanakan pada waktu rombongan mempelai pria tiba di rumah mempelai perempuan beberapa saat sebelum acara akad nikah/ijab dan Kabul. (2) Erang-erang pada perkawinan adat di Desa Rijang Panua dapat di terima oleh sosiologi hukum Islam karena di dalamnya mengandung unsur nafkah demi kesejahteraan hidup dalam berumah tangga. Sementara ajaran islam juga melarang pencegahan perkawinan karena ingin mendapatkan yang lebih dari segi keduniaan (harta benda) yang ditinjau dari segi moral Islam, karena yang demikian itu berlebihan dan memberatkan pihak mempelai laki-laki.
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Nugroho, Eko Rial, and Abdul Wahid. "Perkawinan Tradisi Jujuran dalam Adat Bugis Perantau di Kutai Kartangera: Suatu Kajian Perbandingan dengan Hukum Islam." Wajah Hukum 3, no. 2 (October 19, 2019): 121. http://dx.doi.org/10.33087/wjh.v3i2.64.
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One of the marriage processions is the presence of dowry. The culture of giving dowry differs from one region to another. The practice of the jujuran tradition in Kuala Samboja Village, Samboja District, Kutai Kartanegara District has social impacts, including men feeling restrained to get married. Whereas Islam provides convenience, so that each can enjoy a halal and good relationship. The problem is how is the comparison between marriage with the jujuran tradition in the Bugis nomads in Kutai Kartanegara with marriage in Islamic Law. The research method is a normative legal research that bases its analysis on legislation related to the research problems studied. The approach in this study is a doctrinal approach. Sources of research data are secondary data, namely data obtained from library research in the form of legal materials consisting of primary legal materials, secondary legal materials, tertiary legal materials. The results of the study, first, the jujuran tradition is a unity in the traditional marriage procession of the community of Kuala Samboja Village, Samboja District, Kutai Kartanegara Regency. The jujuran tradition is one of the benchmarks for the sustainability of marriage plans. The principle of marriage in the jujuran tradition is that marriage will not be carried out or canceled, if the jujuran cannot be fulfilled by the prospective bridegroom and his family. Secondly, marriage in Islam must fulfill the terms and conditions of marriage. The marriage guardian is one of the important elements in a marriage contract because marriage will no longer valid if it is done without guardian. There has been event that a marriage guardian refusing to marry his daughter on the grounds of contradicting the syara’, a reason that are not justified by the law of shara 'which is referred to as adhal (reluctant) then there must be replaced by wali hakim. The position of the wali hakim in the process of the marriage as the guardian in lieu of the guardian of the prospective bride or replacing the position of the nashab guardian who, due to certain circumstances, cannot or does not want to become a marriage guardian for his daughter. The position and authority of the judge's guardian is the same as the nashab guardian or guardian of the bride lady who is under his guardianship.
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Suliyati, Titiek, and Yety Rochwulaningsih. "Social Changes and Adaptation Strategy among Bugis Community in Karimunjawa." Journal of Maritime Studies and National Integration 3, no. 1 (July 16, 2019): 14. http://dx.doi.org/10.14710/jmsni.v3i1.3531.
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This study proofing on the existence of Bugis community who lived in Karimunjawa for a long time. As ethnic migrants, Bugis ethnic community have a strong spiritual value, which is accumulated in their wandering philosophy. The philosophy ofpalettui alemu riolo tejjokamu is believed to bethe driver of their high work ethic and adaptation to the environment. In Karimunjawa, Bugis lives in several places such as in Parang village and the biggest settlement of Bugis ethnic community in Kemujan village. Bugis culture and tradition also color their lives such as tradition related to birth, the rite of transition from childhood to adolescence, marriage, death, and other tradition associated with the commemoration of religious holidays. After a long time interacting with the local community and communities of various ethnicities, they experience social changes related to changes in livelihoods, structures, and forms of the settlement, ideology, education, and so on. In line with the development of the tourism sector in Karimunjawa, Bugis people began to exploit their culture and tradition for the tourism sector such as Bugis houses built on shores for tourist lodging. The problem is that will the influx of tourists affect and erode Bugis culture in Karimunjawa? This article is intended to provide a better understanding of social change and the strategy of preserving Bugis ethnic culture in Karimunjawa. Data collection was performed by observation and field study as well as in-depth interviews. Informant selection was performed randomly to obtain homogeneous and purposive samples in order to find the appropriate informant according to the topic of research and snowball sampling to find an informant who knows the research problems based on the recommendation of other parties.
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Salik, Yunus, and Kamaruddin Mustamin. "Mappacci Interconnection in Bugis Tradition and Strengthening of Pangadereng (Ethics)." HIKMATUNA: Journal for Integrative Islamic Studies 8, no. 1 (June 30, 2022): 28–39. http://dx.doi.org/10.28918/hikmatuna.v8i1.5177.
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The purpose of the study illustrates that marriage contains good social values in character education. Ethnographic method is the research of the culture of a community. Ethnographic research involves extensive observations of the Bugis community in Tana Luwu, most often through participant observation, where researchers immersed in the daily lives of the community and observed and interviewed participants in the group. Bugis wedding ceremony in the implementation of mappacci or tudampenni means cleanliness of the body and sanctity of the soul. The value of sacredness is clearly seen from the implementation of various special rituals such as bathing refuse bala, reading barzanji things is the value of respect for women. On the other hand, community marriage has character values such as help; It is clearly a social value embodied in this tradition. The concept of help cannot be separated from the principle of gotong royong. Solidarity; The value of solidarity cannot be separated from this tradition. What's more, there has been a value that is maintained in this tradition, namely gotong royong and please help. Communicative; It is one of the most important parts of this tradition, because if there is no communication in any case, then it is very impossible that stage by stage of the implementation of the mappanre temme' tradition will be carried out. Ethics in Bugis culture can strengthen pangedereng (customs) and connect with each other.
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Damayanti, Alfina, and Ummi Salami. "Tinjauan Hukum Islam pada Praktik Mappasikarawa Dalam Perkawinan Suku Bugis." Ulumul Syar'i : Jurnal Ilmu-Ilmu Hukum dan Syariah 11, no. 1 (October 6, 2022): 41–52. http://dx.doi.org/10.52051/ulumulsyari.v11i1.165.
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Mappasikarawa is a ritual after the marriage contract in the Bugis tradition. This study aims to find out how the Mappasikarawa ritual practice and the legal review of munakahat. This research is a field research with analytical descriptive research method. Data collection techniques using interview techniques to informants. The data that has been collected is processed by editing and analyzed based on a review of the munakahat law. After the marriage ceremony, the bridegroom is taken to the bride's room. The bridegroom is directed to sit opposite each other on the bed, then Pappasikarawa guides the bridegroom's thumb to touch the bride's body while praying for it. According to the munakahat legal review, the mappasikarawa ritual is permissible because the implementation of the ritual does not contain any harm and does not conflict with Islamic law. this is a true 'Urf.
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Hanafi, Syawaluddin, Anita Marwing, and Arini Pratiwi. "Tinjauan Hukum Islam terhadap Kawing Soro' Pada Masyarakat Bugis Kabupaten Bone." Al-Mizan 15, no. 2 (December 1, 2019): 203–23. http://dx.doi.org/10.30603/am.v15i2.1307.
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This study aims to determine the behavior of the Bugis community in Bone Regency in carrying out marriage. The development of marital culture and customs in the Bugis community in bone district, especially in terms of kawing soro’ became the main focus of this research. This research is a qualitative research with Islamic law approach. The results of this study found that habits in people's lives that were considered to be full of spiritual meaning became worthless after the existence of some Bugis communities in the district of Bone who performed kawing soro'. On the other hand, kawing soro' becomes compulsory if adultery is feared, in another sense that kawing soro' can be done if there are forced or emergency conditions. The Bugis community in Bone Regency who implements kawing soro' basically wants to carry out the commands of Allah and their Rasul, but it is not understood by the community that couples who do kawing soro', the husband is obliged to pay dowry even though only giving half and the wife may refuse to give the husband's rights like hanging out and having sex before the wife receives the specified dowry introduction.
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Muchsin, Agus, and Wirani Aisiyah Anwar. "The Tradition of Surrendering Penne Anreang in a Bugis Suppa Marriage." Jurnal Al-Qadau: Peradilan dan Hukum Keluarga Islam 9, no. 1 (July 1, 2022): 92–101. http://dx.doi.org/10.24252/al-qadau.v9i1.26444.
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Penne anreang is a hereditary tradition that is carried out during weddings, the Suppa community assumes that the penne anreang tradition is a social aspect because it is seen as something important and has high traditional values. The impact if this tradition is not carried out will have an impact on social sanctions in the community itself, such as ridicule and gossip from neighbors and people in the area. This study aims to analyze the tradition of submission of penne anreang which is reviewed in Islamic law. The results show that this tradition looks so simple but from its simplicity, many messages will be conveyed, for example, people are required to respect and respect each other. Knowing the rights and obligations as husband and wife, how to deal with problems both in domestic life, the realization of the wife's responsibility in navigating the household ark, being able to serve her husband both physically and mentally, as well as in society. Seeing from the meaning implied in the submission of penne anreang, it can be concluded that this tradition is still carried out and does not conflict with the teachings of Islam because every meaning that will be conveyed all leads to goodness
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Ima, Wa, and Samuel M. Wattimury. "STUDY OF THE BOKA (TREASURY) ADAT MARRIAGE OF THE CIA-CIA BUTON IN THE KALAULI HAMLET OF THE HILA-KAITETU DISTRICT, LEIHITU DISTRICT, CENTRAL MALUKU REGENCY." EDU SCIENCES JOURNAL 1, no. 2 (August 20, 2020): 101–7. http://dx.doi.org/10.30598/edusciencesvol1iss2pp101-107.
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Background in research in the Kalauli Negeri Hila-Kaitetu sub-district Leihitu, Central Maluku Regency, there are various tribes including indigenous people, Butonese, Bugis, Makassarese, and other tribes. In social life, where the Buton tribes live side by side and foster good relations of kinship and kinship between the indigenous people and with other tribes. Customs that are still preserved and preserved by the Buton tribe in Maluku, especially in Central Maluku, precisely in the Kalauli Hamlet, in this case the marriage custom. Customary marriages are part of customary Buton tribes that use customary forms of marriage can have good aspects related to the system of norms, rules and values that apply to Buton tribes in the Kalauli sub-village. So that after all the conditions of the customary marriage is maintained by the community supporters, especially the customary marriage of the Buton tribe. In the life of the Buton Cia-cia tribe in the Kalauli Negeri Hila-Kaitetu Hamlet, Leihitu District, Central Maluku Regency, in marriages there are various stages of marital custom that are still maintained, among others, namely the Boka custom (treasure money). which must be submitted from the prospective male bride to the bride-to-be. The purpose of this research is: to find out the traditional traditions of the Boka (Cone-Cia) Buton tribe marriage in Kalauli Negeri Hila-Kaitetu Hamlet, Leihitu District, Central Maluku Regency ". Methodology, based on the problems and objectives to be achieved, the type of research used is descriptive research with a cultural approach. The research results show that the customary marriage of the Buton Cia-Cia tribe in the Kalauli hamlet of the State of Hila-Kaitetu in the District of Leihitu, Central Maluku Regency "in the form of a Boka custom or treasure money, which always develops over time, as well as the values contained in the Boka marriage or money property, is the value of mutual cooperation, religion, tolerance, and siltuhrahmi
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Saleh, Saleh, Jumadil Jumadil, Agus Cahyadi, and Amrul Amrul. "Silariang dalam Perspektif Hukum Islam dan Hukum Adat." Al-Azhar Islamic Law Review 3, no. 2 (July 30, 2021): 105–14. http://dx.doi.org/10.37146/ailrev.v3i2.115.
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This study aims to determine silariang from the perspective of Islamic law and customary law in Bontocani District, Bone Regency. This research is a type of normative legal research using a juridical approach and a sociological approach. This study indicates that crossbreeding in Islamic law is invalid because the marriage is legally flawed and does not fulfill the legal requirements of marriage, namely without the consent of the guardian. In other words, a marriage that is held in a crossbreeding marriage is considered null and void. While silariang in Customary Law in the Bugis community in Bontocani District, Bone Regency is seen as an act that brings Siri’ (shame). Those who commit such violations may be subject to sanctions, either in the form of light sanctions such as expulsion and expulsion or severe sanctions, namely being killed
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Haq, Abd Sattaril. "Islam dan Adat dalam Tradisi Perkawinan Masyarakat Suku Bugis: Analisis Interaksionisme Simbolik." AL-HUKAMA' 10, no. 2 (March 21, 2021): 349–71. http://dx.doi.org/10.15642/alhukama.2020.10.2.349-371.
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This article is intended to examine the relationship between Islam and adat in the Bugis traditional wedding procession by using symbolic interactionism analysis. The procession of the Bugis traditional wedding tradition is divided into several parts, namely mappese-pese or mabbaja laleng which is interpreted as a process to find out whether the couple to be married has a fiance or not, this is intended as a form of caution not to propose to a woman who has been proposed. by other people. Madduta is done as a form of appreciation or love among humans. Mappettu ada is meant to reinforce the outcome of the conversation and is intended to elevate the position of women in the procession. Mappacci is meant to carry out the self-cleaning process by using several traditional instruments and using the Koran and praise to the Prophet in the form of reading barazanji as its main foundation and giving leko' is meant as a form of husband's responsibility in providing for his wife. This gives legitimacy that Islam and customs in the tradition of Bugis marriage go hand in hand or a form of acceptance of the Bugis community with Islamic values described in the traditions being carried out.
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Azis, Atri Dewi. "Symbolic Meanings of Equipments Used in Mappacci Buginese Traditional Ceremony." Jurnal Ilmiah Profesi Pendidikan 6, no. 1 (May 18, 2021): 108–13. http://dx.doi.org/10.29303/jipp.v6i1.167.
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This paper aims to elaborate the meaning and message contained in the symbol of equipments used in the ceremony of Mappacci. Mappacci is a traditional pre-marriage the ceremony carried out from generation to generation by Bugis tribe for the purpose of cleaning or purifying the bride from bad things. This study used an analytical descriptive approach in which researcher observed and interviewed the local people and the process of ceremony in order to gain data. The result shows that in carrying out the Mappacci ceremony, nine kinds of equipment are prepared by Bugis tribe. Equipment used in Mappacci in general are pillows, silk covers, jackfruit leaves, banana shoots, pacci leaves, rice, candles, pacci containers, brown sugar, and coconut. All of them contain meaningful and important cultural symbols which become an unuttered message. The symbols generally contain hope and prayers for the welfare and happiness of the bride and groom. It is suggested that further research will conduct a deeper analysis on other cultural ceremonies performed by Bugis tribe.
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Rahmayuni Saharuddin, Nabila, and Abdul Rahman. "The Tradition of Malam Pacar (WENNI MAPPACCI) In Sidenreng Rappang Regency, Timoreng Panua, Panca Rijang District." International Journal of Social Service and Research 1, no. 4 (December 17, 2021): 408–11. http://dx.doi.org/10.46799/ijssr.v1i4.57.
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The study aims to learn about one of the traditional bugis mappacci in Timoreng Panua, Panca Rijang district. The culture of each company is made up of both great and small elements that constitute a component of an integral union. Marriage is one of the most basic things that a human can experience in its phase. Marriage is a very sacred thing in the eyes of the people. Marriage is essentially a union between two separate families-the groom's and the bride's. (1) mammanu '-manu' (2) mappettuada, (3) mappasau botting & cemme passih, (4) mappacci (wenni mappacci), (5) mappanre temme, (6) madduppa botting, (8) mappasikarawa, (9) mapparola, and others. In this journal the author will discuss little about the procession of mappacci (wenni mappacci). Will be discussed on the meaning and procession of the mappacci
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Sopyan, Yayan, and Andi Asyraf. "“MAHAR AND PAENRE’; Regardless of Social Strata Bugis Women in Anthropological Studies of Islamic Law." JURNAL CITA HUKUM 6, no. 1 (June 16, 2018): 109–38. http://dx.doi.org/10.15408/jch.v6i1.8270.
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AbstractIndonesia is a multicultural, multi-ethnic and multi-religious pluralist country where Islam is where Islam is one of religion that exists. Islam in Indonesia is not present in the blank area but there have been earlier traditions and religions and then later alive and thriving, interact with one another and live in harmoniously. The most powerful pull of religious values and traditions is marriage. This research aims to analyze the runway used by the Bugis in Bulukumba Regency in setting mahar and paenre’, understanding the point of view of the Bugis society’s point of view life related to the dowry and paenre and its relation to life ', and explain and synergy and knowing the correlation of Islam acting against dowry and paenre’ in the understanding of the Bugis community. The result showed that the mahar and paenre’ in Bugis society determined based on the social strata of the bride, not only caused by a noble, but it likewise from of the position, job or educational level has reached. Behind of it, there is a philosophical meaning in the form of local wisdom values that can integrate or harmonious and synergize with the Islamic teachingKeywords: Mahar, Paenre’, Women, Social Strata, Bugis, Bulukumba. Abstrak: Indonesia adalah negara pluralis yang multikultural, multietnis, dan multi agama dimana Islam salah satu agama yang ada didalamnya. Islam hadir di Indonesia bukan di wilayah kosong, tetapi sudah terdapat tradisi dan agama sebelumnya dan kemudian hidup dan berkembang, berinteraksi satu dengan lain dan hidup secara harmonis. Dan bagian yang paling kuat tarikan nilai agama dan sekaligus tradisi adalah perkawinan. Penelitian ini bertujuan untuk menganalisis landasan yang digunakan oleh masyarakat Bugis di Kabupaten Bulukumba dalam menetapkan mahar dan paenre’, memahami sudut pandang masyarakat Bugis di Bulukumba, hubungannya dengan kehidupan, untuk mendapatkan perspektif mengenai dunianya, yang berkaitan dengan mahar dan paenre’, serta menjelaskan dan mensinergikan serta mengetahui korelasi pandangan Islam tehadap mahar dan paenre’ dalam pemahaman masyarakat Bugis. Hasil penelitian ini menunjukkan bahwa mahar dan paenre’ dalam masyarakat Bugis ditentukan berdasarkan strata sosial pengantin perempuan, namun strata sosial disini tidak hanya disebabkan oleh karena ia keturunan bangsawan, melainkan dapat juga disebabkan karena jabatan, pekerjaan ataupun jenjang pendidikan yang telah ditempuh. Dibalik itu terdapat makna filosofis yang terkandung di dalamnya berupa nilai-nilai kearifan lokal yang dapat harmonis dan terintegrasi ataupun bersinergi dengan ajaran Islam.Kata Kunci: Mahar, Paenre’, strata sosial perempuan, Bugis, Bulukumba.
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Rahman, Alwi. "Review Buku: ‘Membaca’ dan ‘Dibaca’ Secara Polyglot: Gender, Seksualitas dan Perkawinan di Masyarakat Bugis." ETNOSIA : Jurnal Etnografi Indonesia 1, no. 2 (April 4, 2017): 79. http://dx.doi.org/10.31947/etnosia.v1i2.1617.
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Seksualitas dan praktik perkawinan etnik Bugis, oleh penulisnya, dimulai oleh percakapan ringkas tentang cara mendudukkan kebudayaan. Meski sebagai gambit tulisan, percakapan ringkas ini menemukan kebenaran pendakuan Amos Bronson Alcott Ralph bahwa ‘conversation is feminine’. Bukan karena buku ini memang tentang seksualitas perempuan, tetapi melalui gambit ini literasi perempuan Bugis dimulai. Percakapan pendek-pendek—yang diperlakukan sebagai ragam kutipan—dapat temukan di sepanjang buku ini. Percakapan seperti ini akan menciptakan siklus dalam diri pembaca: menyimak, bernalar, dan mengikuti argumen penulisnya.Literasi terhadap seksualitas dan perkawinan perempuan Bugis, sejauh ini, tak banyak ditulis secara akademis. Kalau pun ada, biasanya penulisnya ‘datang dari luar’. Penulis seperti ini tak lebih dari ‘pembaca kebudayaan’. Padahal, literasi terhadap perempuan sejatinya diartikan sebagai ‘aksi kebudayaan’ untuk ‘membaca-dan-dibaca’.Seksualitas dan perkawinan Bugis boleh ‘dibaca’ secara akademis, tetapi pada saat bersamaan, di karya akademis sebagaimana ditulis oleh Nurul Ilmi Idrus, perempuan tak kehilangan kesempatan ‘membaca’ dirinya sendiri. Aksi ‘dibaca’ dan ‘membaca’ pun terjadi dan dapat ditemukan di sepanjang buku ini.Relasi gender di buku ini bukan tentang ‘debat keras’ yang dibangun melalui argumentasi mazhab-mazhab feminisme terhadap nilai-nilai patriarki di masyarakat Bugis. Bukan juga deskripsi ‘budaya seks kampung’ yang serba dipersalahkan dan digiring ke posisi primitif. Nurul Ilmi Idrus menyusun deskripsi dan mengurut segenap argumen pada setiap tema yang dibahasnya dengan menjaga ‘kesepadanan’. ‘Kesepadanan’ dijaga dan terjaga melalui ‘conversation based writing’ yang berbentuk naratif, sembari menyediakan rujukan dari para akademikus dan budayawan. Dengan kualitas naratif dan dengan gaya ungkap percakapan, pembaca dihadirkan ke pengalaman paling empiris dalam kebudayaannya. Gaya ungkap ini menolong pembacanya untuk mencerna eksposisi konflik yang dikemukakan oleh Nurul Ilmi Idrus beserta segenap resolusinya.Etnografi seksualitas dan praktik perkawinan Bugis ini membuka seluk beluk labirin budaya seks masyarakat Bugis. Labirin ini tak lain adalah ruang relasi dan ruang interaksi seksualitas di sekitar perkawinan—lengkap dengan dinamika yang menyertainya—antara perempuan dan lelaki Bugis. Labirin ini terbuka melalui ungkapan-ungkapan paling intim, atau ekspresi keberatan dari perempuan terhadap lelaki, atau pernyataan normatif dari lelaki Bugis atas konflik di sekitar kehidupan perkawinan dan seksualitas. Studi etnografi perkawinan dan seksualitas masyarakat Bugis telah membuka ‘lorong dan kamar’ paling berliku dan paling jauh dalam budaya perkawinan dan seksualitas yang tak mudah terlihat. Ragam kesaksian perempuan dan lelaki—yang ditulis dalam berbagai kutipan—terhadap seluk-beluk dan dinamika perkawinan dan seksualitas adalah temuan paling empirik dan paling kaya.Perangkat-perangkat idiomatik dalam buku ini adalah kekayaan. Oleh karena studi ini memang berdiri di atas cakrawala etnografi, ragam idiom Bugis yang berkaitan dengan perkawinan dan seksualitas diperkenalkan. Meskipun diterjemahkan ke dalam bahasa Inggris, beberapa idiom akan mengajak pembaca untuk berhati-hati mengenali konsep di belakang idiom. Pembaca yang berkapasitas polyglot—menguasai bahasa Inggris, Indonesia, dan Bugis sekaligus—tak akan mengalami kesulitan memasuki dan mengikuti alur karya akademis ini. Gaya ungkap polyglot yang diikuti dengan ragam idiom Bugis yang terkait dengan kehidupan perkawinan dan seksualitas sejatinya didudukkan sebagai konsekuensi akademis dari cakrawala disiplin etnografi.Pada akhirnya, buku Gender Relations in an Indonesian Society: Bugis Practices of Sexuality and Marriage sejatinya didudukkan sebagai karya akademis yang telah membuka secara terang benderang labirin budaya perkawinan dan seksualitas Bugis. Dari buku ini, pembaca dapat mengenali cara perempuan dan lelaki Bugis ‘membaca’ kebudayaannya sendiri, ketimbang buku lain yang memposisikan perkawinan dan seksualitas Bugis sebagai kebudayaan yang hanya ‘dibaca’ dari luar. Buku yang terdiri atas delapan chapter dan dilengkapi dengan dokumen appendix dan glossary ini mengeksplorasi cara Bugis ‘membaca’ kebudayaannya sendiri.
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Mhi, Hasma. "HUKUM MAHAR BERUPA TANAH DALAM KEBIASAAN MASYARAKAT BUGIS BONE MENURUT PERUNDANG-UNDANGAN." AL-SYAKHSHIYYAH: Jurnal Hukum Keluarga Islam dan Kemanusiaan 1, no. 1 (July 15, 2019): 23–36. http://dx.doi.org/10.35673/as.v1i1.134.
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AbstractGiving Mahar in the tradition of the Bugis Bone community, commonly given by husbands to wives in the form of land. Provision of Mahar in the form of land is regulated in the provisions of the marriage law, UU number 1 of 1974 concerning Marriage, Juncto UUPA number 5 of 1960 concerning Basic Principles of Agrarian Law, Juncto Government Regulation (PP) number 24 of 1997 concerning Land Registration and KHI.Giving Mahar in the form of land accompanied by a statement that knows and is signed by a local order, namely head of the village related to the location of the Mahar land, is an evidence that is not strong. because proof of ownership is the strongest according to civil law is proof of the authentic deed. Authentic proof of ownership of land must be registered at the Land Agency Office and the certificate of dowry land issued. To provide collateral in the form of legal certainty of dowry ownership in the form of land that should be certified on behalf of the wife.Keywords: Land Certification; Mahar; Legal Development.
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Mhi, Hasma. "HUKUM MAHAR BERUPA TANAH DALAM KEBIASAAN MASYARAKAT BUGIS BONE MENURUT PERUNDANG-UNDANGAN." AL-SYAKHSHIYYAH Jurnal Hukum Keluarga Islam dan Kemanusiaan 1, no. 1 (July 15, 2019): 23–36. http://dx.doi.org/10.35673/asyakhshiyyah.v1i1.134.
Full textAbstract:
AbstractGiving Mahar in the tradition of the Bugis Bone community, commonly given by husbands to wives in the form of land. Provision of Mahar in the form of land is regulated in the provisions of the marriage law, UU number 1 of 1974 concerning Marriage, Juncto UUPA number 5 of 1960 concerning Basic Principles of Agrarian Law, Juncto Government Regulation (PP) number 24 of 1997 concerning Land Registration and KHI.Giving Mahar in the form of land accompanied by a statement that knows and is signed by a local order, namely head of the village related to the location of the Mahar land, is an evidence that is not strong. because proof of ownership is the strongest according to civil law is proof of the authentic deed. Authentic proof of ownership of land must be registered at the Land Agency Office and the certificate of dowry land issued. To provide collateral in the form of legal certainty of dowry ownership in the form of land that should be certified on behalf of the wife.Keywords: Land Certification; Mahar; Legal Development.
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Islamiyah, Islamiyah, Asmirah Asmirah, and Syamsul Bahri. "Status Sosial Dan Jumlah Uang Panai Pada Proses Perkawinan Suku Bugis Di Kelurahan Raya Kecamatan Turikale Kabupaten Maros." Jurnal Ilmiah Ecosystem 21, no. 2 (August 30, 2021): 405–18. http://dx.doi.org/10.35965/eco.v21i2.1129.
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Penelitian ini bertujuan untuk mengetahui bagaimana pelapisan sosial suku Bugis dan juga untuk mengetahui bagaimana keterkaitan antara status sosial dan jumlah uang panai pada proses perkawinan suku Bugis di Kelurahan Raya Kecamatan Turikale Kabupaten Maros. Metode penelitian yang dilakukan dimulai dengan penentuan jenis penelitian, lokasi penelitian, teknik pengumpulan data, analisis data dan keabsahan data. Teknik pengumpulan data dalam penelitian ini dilakukan dengan cara observasi, wawancara dengan informan dan melakukan dokumentasi. Data yang telah dihimpun dianalisis menggunakan metode deskriptif dengan pola pikir induktif. Hasil penelitian menunjukkan bahwa pelapisan sosial suku Bugis di Kelurahan Raya Kecamatan Turikale Kabupaten Maros terdiri atas tiga lapisan, yaitu puang, daeng dan ata. Dalam penentuan jumlah uang panai tinggi rendahnya tidak terlalu dipengaruhi oleh status sosial seseorang dalam suku Bugis apabila tidak ditunjang dengan faktor pendidikan, ekonomi yang baik dan konisi fisik calon mempelai wanita dan juga menjadi penentu jumlah uang panai adalah pihak keluarga itu sendiri dimana harus berdasarkan hasil kesepakatan bersama. This study aims to find out how the social layering of the Bugis tribe is and also to find out how the relationship between social status and the amount of panai money in the Bugis ethnic marriage process is in the Raya Village, Turikale District, Maros Regency. The research method carried out begins with determining the type of research, research location, data collection techniques, data analysis and data validity. Data collection techniques in this study were carried out by means of observation, interviews with informants and documentation. The data that has been collected was analyzed using a descriptive method with an inductive mindset. The results of the research show that the social stratification of the Bugis tribe in the Raya Village, Turikale District, Mares Regency consists of three layers, namely puang, daeng and ata. In determining the amount of penai high and low, it is not too influenced by a person's social status in the Bugis tribe if it is not supported by factors of education, a good economy, and the physical condition of the prospective bride and also what determines the amount of panai money is the family itself which must based on mutual agreement.
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Handayani, Sri, Syarifah Nuraini, and Rozana Ika Agustiya. "Faktor-Faktor Penyebab Pernikahan Dini di Beberapa Etnis Indonesia." Buletin Penelitian Sistem Kesehatan 24, no. 4 (December 27, 2021): 265–74. http://dx.doi.org/10.22435/hsr.v24i4.4619.
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Early marriage is still a severe problem in Indonesia. One out of nine women in Indonesia is married before eighteen. It occurs almost in all over provinces in Indonesia. There are 23 provinces where the prevalence of early marriage is higher than the national data. This article aims to determine factors that cause early marriage in several ethnic groups in Indonesia. This study reviews the Ethnographic Health Research book series in the Lampung, Sasak and Bugis ethnic groups. Pierre Bourdieu’s theory was used to analyze the phenomenon of early marriage. Bourdieu divides this theory of social practice into three interrelated parts: habitus, arena, and capital. The existence of customary rules, patriarchal systems, modernization and applicable formal laws, namely marriage laws, affect the habitus of early marriage actors. Weak economic, cultural and social capital also encourages individuals to marry earlier. In conclusion, the relationship between habits, The involvement of the capital owned by adolescent or their families influences the decision to have an early marriage. The prevention of early marriage needs mutual interactions by both structural and cultural conditions of the community. The role of traditional and religious leaders also needs to be optimized in preventing early marriage. It is also necessary to strengthen the implementation of the law that regulates the minimum age for marriage.
Abstrak
Pernikahan dini masih menjadi masalah yang serius dihadapi oleh Indonesia. Satu dari sembilan perempuan di Indonesia menikah sebelum usia 18 tahun. Pernikahan dini hampir terjadi di seluruh wilayah Indonesia. Terdapat 23 provinsi dengan prevalensi pernikahan dini lebih tinggi dari angka nasional. Artikel ini bertujuan untuk mengetahui faktor-faktor penyebab pernikahan dini pada beberapa etnis di Indonesia. Kajian literatur dari buku seri Riset Etnografi Kesehatan pada etnis Lampung, Sasak dan Bugis dipilih menjadi metode pada artikel ini. Untuk menganalisis fenomena pernikahan dini digunakan teori praktik sosial oleh Pierre Bourdieu. Bourdieu membagi teori praktek sosial ini menjadi tiga bagian yang saling berkaitan, yaitu: habitus, arena dan modal. Adanya aturan adat, sistem patriarki, modernisasi dan hukum formal yang berlaku yaitu undang-undang perkawinan mempengaruhi habitus pelaku pernikahan dini. Lemahnya modal ekonomi, kultural dan sosial juga turut mendorong individu melakukan pernikahan dini. Kesimpulan dari analisis tersebut adalah relasi antara habitus, arena dengan melibatkan modal yang dimiliki oleh remaja atau keluarganya mempengaruhi keputusan untuk melakukan pernikahan dini. Upaya pencegahan pernikahan dini perlu dilakukan dengan memperhatikan kondisi struktur dan budaya masyarakat. Peran tokoh adat dan tokoh agama juga perlu dioptimalkan dalam mencegah pernikahan dini. Penguatan implementasi undang-undang yang mengatur batas minimum usia menikah juga perlu dilakukan.
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Kurniawan, Randi. "DETERMINANTS OF THE DOWRY: FINDING FROM IFLS EAST." JURNAL DINAMIKA EKONOMI PEMBANGUNAN 2, no. 2 (January 2, 2020): 71. http://dx.doi.org/10.14710/jdep.2.2.71-79.
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This study aims to analyze the factors that influence the amount dowry/wedding gift in marriage. The study used female individuals (n=1,532) from The Indonesia Family Life Survey (IFLS) East data who lived in 7 provinces in eastern Indonesia. Using multivariate regression, the results of this study found that the economic status and the level of education of female before marriage have positive effect on the amount of dowry. Geographical, ethnic, and religious factors can also explain the variation of dowry. Married female in East Nusa Tenggara province, Muslim’s female, and Bugis-Makassar-Toraja’s female receive higher dowry than other counterparts. The results of this study provide evidence regarding the reasons for the high dowry in several communities in eastern part of Indonesia.
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Hartini, Dwi, Nuzula Ilhami, and Taufiqurohman Taufiqurohman. "Membincang Akulturasi Pernikahan." Tasyri' : Journal of Islamic Law 1, no. 1 (January 11, 2022): 1–24. http://dx.doi.org/10.53038/tsyr.v1i1.1.
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This paper discusses the wedding tradition which has various versions in the process according to the culture and context in which the marriage is carried out. The wedding tradition in question is a series of processions leading to marriage. One of the unique wedding processions is the Bugis traditional wedding called Mapacci. This Mapacci tradition is interesting to study in relation to the perspective if it is seen from the difference in social stratification in its implementation between the nobility or ordinary people. This paper is studied using the theory of Semiotics of Charles Sanders Peirce, according to Peirce, human life is characterized by the mixing of signs and how they are used in representative activities. The social system is related to the integration function by controlling the components that make up society, finally the cultural system is related to the function of maintaining existing patterns or structures by setting up norms and values that motivate them to take an action. The results of the study indicate that the meaning contained in the traditional mappacci process is a form of hope and prayer, for the welfare and happiness of the prospective bride and groom which is combined in a summary of words (mappacci) of 9 kinds of equipment that must be prepared and moved not only for the nobility but all the indigenous people of Bugis.
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Saleh, Muhammad Asywar. "MAHAR DAN UANG PANAIK MASYARAKAT SUKU BUGIS: STUDI TEMATIK AL-QUR’AN." Ushuluna: Jurnal Ilmu Ushuluddin 1, no. 1 (May 5, 2020): 33–47. http://dx.doi.org/10.15408/ushuluna.v1i1.15288.
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This paper explains about the existence of dowry in the phenomenon of panaik money in the Bugis society, where this practice is different from the concept of dowry in the Qur’an. This research was carried out through phenomenological studies. The study finds that there is the difference between dowry money and panaik money. Mahar itself is a mandatory gift in order to have a woman he wants to marry, even though dowry is not a pillar of marriage. While the panaik money is money for a wedding or an event that is used together for the success of two people being married and witnessed by relatives and friends.
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Alawiyah, Tuti. "CHARACTER REINFORCEMENT OF SOCIAL CARE THROUGH PULUANG TRADITION IN WAJOK HILIR VILLAGE, MEMPAWAH." Khatulistiwa 8, no. 2 (March 31, 2019): 71. http://dx.doi.org/10.24260/khatulistiwa.v8i2.1168.
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Social care is an achievement outside of itself to help others or others through positive actions, eagerness, full of meaning and relationships that bind the community together. Along with the development of the times, the values of social care continue to experience degradation, especially among the younger generation or among students. To revive social care, the values related to togetherness need to be explored, namely the values contained in mutual cooperation activities. The mutual cooperation activities can be found in the people’s life of Wajok Hilir Village. This area is urban areas, located in Mempawah Regency. The population of this village consists of various tribes. This community is a village that has a majority of Bugis migrant from Sidendreng residents, Makasar. Puluang Tradition is a cultural custom that is still carried out by the Bugis tribe in Wajok Hilir Village. In tradition this usually occurs in an activity such as farming, marriage and building a new home. The tradition is full of social caring character values, such as being light-hearted, diligent, collaborating, having cooperation and being reciprocated.
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Datta, Arunima. "Gender Relations in an Indonesian Society: Bugis Practices of Sexuality and Marriage, by Nurul IlmiIdrus." Asian Journal of Social Science 47, no. 3 (August 27, 2019): 409–11. http://dx.doi.org/10.1163/15685314-04703007.
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Anriani, Anriani. "Comparison of Advanced Children According to West Law, Compilation of Islamic Law, and Traditional Law of Bugis Customs." Sultan Agung Notary Law Review 2, no. 4 (December 30, 2020): 656. http://dx.doi.org/10.30659/sanlar.2.4.656-671.
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The objectives of this study are as follows: 1) To determine the comparison to what extent the position of adopted children in inheriting the assets of their adoptive parents according to Western law, compilation of Islamic law and customary law of the Bugis tribe in Wolo District, Kolaka Regency. 2) To find out what are the obstacles in the application of inheritance distribution according to Western Law, Compilation of Islamic Law and Customary Law of the Bugis Tribe in Wolo District, Kolaka Regency. Based on the data analysis, it can be concluded that: 1) Comparing the extent to which the position of adopted children in inheriting the assets of their adoptive parents according to Western law, the Compilation of Islamic Law and Customary Law of the Bugis Tribe in Wolo District, Kolaka Regency is as follows: In Islamic law, adoption does not have legal consequences in terms of blood relations, guardian-guardianship and inheritance relationships with adoptive parents. He remains the heir of his biological parents and the child continues to use the name of his biological father.Meanwhile, according to the West Inheritance Law are: In Staatblaad 1917 No. 129, the legal consequence of adoption is that the child legally acquires the name of the adoptive father, becomes the child born from the marriage of the adoptive parents and becomes the heir of the adoptive parents. That is, as a result of the appointment, all civil relations are cut off, which originates from the offspring due to birth, namely between the biological parents and the child.Meanwhile, according to the Customary Law of the Bugis tribe, they are as follows: When using customary institutions, the determination of inheritance for adopted children depends on the applicable customary law. Especially the Bugis tribal law thatIf the adopted child is obtained from his/her own family environment, it will result in an unbroken relationship between the child and the biological parents in family relations and assets. And if the adopted child is adopted from the environment outside the family, it can result in the relationship between the adopted child and the biological parents being cut off, especially in relation to assets or inheritance. 2) What are the obstacles in the application of inheritance distribution according to Western Law, Compilation of Islamic Law and Customary Law of the Bugis Tribe in Wolo District, Kolaka Regency, namely: because of the lack of legal education for the community in the process of legalizing adopted children, Lack of public understanding and awareness in the process of distributing inheritance.
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Arman, Dedi. "Sejarah Pulau Siantan sebagai Pusat Aktivitas Bajak Laut dan Daerah Pelarian Politik pada Abad 18 M." Local History & Heritage 2, no. 1 (April 13, 2022): 1–9. http://dx.doi.org/10.57251/lhh.v2i1.307.
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This paper discusses the history of Siantan Island (Anambas) in the South China Sea as a center of pirate activity (lanun and political escape areas in the 18th century. The writing uses historical historical research methods and uses library research to extract sources. From the research, it is known that a number of nobles from the Sultanate Siak, the Sultanate of Palembang and the Bugis nobility from Luwu moved to Siantan after losing the power struggle in their native area. In Siantan, the nobles gathered strength by relying on the Orang Laut. The existence of the Orang Laut became the main force to become pirates (lanun), rulers of the sea and carry out piracy in the south China sean and The South China Sea and other areas. The act of piracy ois not only political purposes, but also for economic reasons to seek wealth. Marriage ties are a powerful tool in strengthening relations between the immigrant aristocrats and the Siantan people. The nobles in Siantan then returned to their kingdom and successfully seize power. Raja Alam became the Sultan of Siak, the Five Opu Bugis brothers ruled in the Kingdoms of Johor, Riau and Lingga. Meanwhile, Prince Jayawikrama succeeded in seizing the throne of the Sultan of Palembang with the title Sultan Mahmud Badaruddin I.
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Sarwono, Solita. "Gender Relations in an Indonesian Society: Bugis Practices of Sexuality and Marriage, by Nurul Ilmi Idrus." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 174, no. 2-3 (January 1, 2018): 317–19. http://dx.doi.org/10.1163/22134379-17402010.
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Muhammad, Ahmad Baskam, and Andi Misuary. "Dampak Sosial Uang Panaik Terhadap Masyarakat Di Kabupaten Bone." Al-Azhar Islamic Law Review 4, no. 2 (July 30, 2022): 114–31. http://dx.doi.org/10.37146/ailrev.v4i2.186.
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This study has the aim of knowing the views of the people of Bone Regency about panaik money and the impact of panaik money on the community in Tanete Riattang District, Bone Regency. This type of research is field research using qualitative descriptive analysis through social and Islamic legal approaches.The results of the study indicate that panaik money is a custom of the Bugis community in Tanete Riattang District, Bone Regency, which describes a person's degree or prestige in his community. The impact of panaik money for the community in Tanete Riattang District, Bone Regency, has a positive impact and a negative impact. Positive impacts, namely; so that the men try and earnestly in earning a living or living expenses, lighten the burden on the women in organizing the wedding party and the establishment of friendship between the families of the prospective bride and groom. The negative impact itself is the occurrence of crossbreeding events, making it difficult to implement Islamic law on marriage, extravagance or rah-rah, and getting pregnant before marriage.This research implies that the government and local communities pay attention to the impact of panaik money culture, so that it does not have a broad negative impact, so it is necessary to educate the community so that they carry out customs according to the ability of the community and have a positive impact on human survival in the institution of marriage.