Message Signifying of Heritage Media in the Society of Bugis

Indonesia

Muslimin Machmud

, Ismail Suardi Wekke

and Firdaus

Universiti of Muhammadiyah Malang, Indonesia

Faculty of Education, State Islamic College (STAIN) of Sorong, Jl. Klamono-Sorong, KM 17, Klablim, Indonesia

Department of Sociology Education, STKIP PGRI Sumatera Barat, Jl. Gunung Pangilun, Padang, Indonesia

Keywords: Analysis of Meaning, Heritage Media Message, Society of South Sulawesi

Abstract: Meaning in the linguistic concept consists of denotative meaning and connotative meaning. The giving

meaning process can be performed by two perspectives, the first is giving meaning based on the subject’s

point of view who experiencing and knowing the symbols application in the communication process as

verbally or nonverbally (in this case the communication process performed through the heritage media

peformance), and the second is giving meaning based on the writer’s view after searching data and

informations (interview and observation) that are related to the writer’s focus. For the first point, it commonly

follows the perspective which is called as reception theory by the experts (Reception Studies), while the

second point commonly follows the persepctive of the analysis of media text which is more critically. This

study applied the semiotic theory and symbolic interaction theory. That second point is also commonly called

as perspective of interpretation by the experts because it tends to be subjective, that is appropriate with the

understanding ability of the writer himself

1 INTRODUCTION

Essentially, society can be seen in two dimension.

The first, society who their social life is moved by the

pragmatical interest among their social interaction in

the dimension of politic, economy and social

communication. The second, society who, in the

cultural life sourced from the symbolic meaning, tend

to be static but some people also tend to be dynamic.

The society who tend to be static are who get an

heritage of meaning and commonly connect it to their

past life, while the society who tend to be dynamic

are that able to give a meaning, even by modifying

the old meaning or creating new meaning in their life.

Both of those tendencies can be seen in the citizens or

villagers (Andreotti, 2006)..

The heritage media as a cultural product reflects a

cultural values that are very worthwhile in the social

life, it caused by the content therein such as great

ideas, glorious thoughts, precious soul experiences,

glorious considerations about kindness and

meanness, high point of view and others (Akbar,

2016). Koentjaraningrat stated that cultural value is

the first phase of the ideal culture or tradition.

Cultural value is the most abstract line and the widest

scope, this is a phase where ideas conceptualize the

most valuable things in the social life ( Andreotti, &

Pashby, 2013). Therefore, the cultural values system

consist of concepts which live in the most of society

members’ thought as the relation with the things that

must be considered as the most valuable thing in their

life as the highest guidance in their behavior. The

behavior system of the society members with the

more concrete phase, such as rules, law, norm, will be

guided by the cultural value system which exists in

that society.

In performing an analysis of signification of the

heritage media message, especially that is related to

the writer’s point of view, it will be applied by

semioticperspectives. The rationale in performing

these perspective are that in the semiotic theory, an

individual as the player or actor in communication or

the communication participant is regarded as an

individual who does not have discretion, authority,

and enough independency in giving meaning to the

symbols or signs, even also for the sign producer.

(Augustine, Harshman, & Merryfield, 2015).

According to semiotic theory, the controlling

factors are sourced from the external factors of the

sign consumers or producers. For example is the

352

Machmud, M., Wekke, I. and Firdaus, .

Message Signifying of Heritage Media in the Society of Bugis Indonesia.

DOI: 10.5220/0010043003520360

In Proceedings of the 3rd International Conference of Computer, Environment, Agriculture, Social Science, Health Science, Engineering and Technology (ICEST 2018), pages 352-360

ISBN: 978-989-758-496-1

cultural environment, there is a culture that controls

or directs both of sign consumers or producers in

giving meaning about the sign (Gaudelli & Siegel,

2010).

In the interest of meaning which performs

semiotic perspective, it will follow the thought of

Roland Barthes that focus on the meaning as

denotative and connotative, then it is performed an

analysis in order to explain the meaning of the signs

used in the communication process through the

heritage media (Kurniawan, 2001). The analysis

process is performed based on the writer’s view, thus

the analysis is performed from the observation and

documentation results, either through the recording of

heritage media performance in the form of CD or

DVD, or the meaningful expressions in the texts or

scripts.

2 THE MEANING OF HERITAGE

MEDIA PERFORMANCE IN

THE SOUTH SULAWESI

Within activities which are done by the society of

South Sulawesi, it cannot be aparted from the

symbols use. Symbol is a kind of attribute or sign that

consists of meaning that represent an abstract, broad

and general (universal) interpretation. Thereby,

symbols can be materials or things and language

expressions. For example, since long time ago, the

society of South Sulawesi believe that there is

correlation between the way of rats destroy a farm and

the behavior of sociaty or kingdom. If the rats destroy

the middle part of farm, it means there is a deficient

behavior that is done by the royal party (royal family),

either adultery, gamble, corruption or injurious

behavior for the society. When the rats destroy the

side part of farm, it means there is an injurious

behaviour done by the ordinary people, and many

much more meaning that can be taken from the way

of rats destroy a farm.

In the society life of South Sulawesi, the use of

symbols can be seen and found in their daily life and

ritual ceremony activities. The symbols that are found

in the daily life commonly in the form of popular

things either houses, clothes, accessories, even the

communication rules. Those things can be used as

distinguishing element of their stratification or legally

distinguish the social level. For instance, the use of

gold Keris in Toraja society, the use of royal umbrella

in Makassar society and the use of silk Sarung in

Bugis society. Symbols that are performed in the

ritual ceremony try to discover abstract matters, such

as incantations, various tree leaves or sacred regalia.

The application of symbols are not only

performed on the land, but also on the ocean. Beside

equip the people themselves with a bravery to resists

storm, they also use it as guidance from their elders,

and equip themselves by marine knowledges that are

appropriate with the fateful days. Moreover, basic

knowledge about traditional astronomy is also

mastered and entrenched within the South Sulawesi

society. The symbols that are applied in

understanding the natural phenomena on the ocean

become very important because it supports them to be

brave sailed the ocean. The knowledge systems

include good and bad days, astronomy and marine

knowledge (Goode, 2010)..

The marine knowledge is related closely to the

way of the society in determining coral, land,

shallowness or other danger that will be faced while

sailing. All the signs based on their ability in

performing and utilizing their sight sense (pakitta),

hearing sense (parengkalinga), smell sense

(paremmau), feeling sense (pinedding), and belief

(tentuang). The signs related to the marine

knowledges that are trusted by the society of South

Sulawesi as follow:

- Thunder that is landing on the sea level or the

glint up, it is a sign that a danger because hard

wind will come.

- Dark cloud on the west then quickly change to

be bright, it means that the hard wind will blow

instantly and very dangerous.

- The air smells rancid and the appearance of dark

clouds with lower tail looming on the surface of

the sea, it means whirlwind will come. When it

happens, the South Sulawesi people whom

sailing on the sea will divert the whirlwind by

“stark naked” on the bridge of their boat or else

unsheathe the Keris Luwu then swing it to the

sky three times.

- If there is a noise and crunching sound, that is

sourced from their boat, it means that there is

coral reef or shallow sea.

- When on the sea surface there is a greenness or

bluish light beam in the beginning of Lunar

month, or the sea water seems quiet and looks

mixed oil, it means that there is a dangerous

large octopus cuttlefish.

- If the sea surface shines when moonlit and

changes to white on the day also smells rancid

within the a stone (read: 1 km), it means there

will be a coral reef, thus the boat direction have

to be changed.

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The illustrations above are the science system of

South Sulawesi people when sailing. Based on the

observation of the gathereddocumentation data, di

meaning can be explained that the existing heritage

media in South Sulawesi (sinrilik, pakkacapi, elong

pelong, and pappaseng) constitute as cultural

products of literature work (lyrical prose or rhythmic

prose) which can be sung, both by musical

instruments or without it where the content of the

message can be classified become a relationship

meaning among human, human and environment, and

human with the God.

3 RELATIONSHIP AMONG

HUMAN

In order to explain the relationship among human in

the society of South Sulawesi, it can be applied in a

heritage media performance where commonly based

on the elders’ statements or sentences, and in the

society of South Sulawesi can be seen in the

performance of sinrilik and kecapi, or else in the

elong pelong and pappaseng performance, for

instance is sentences that stated: “Antu nikanaya tau

akrupa-rupai. Niak tau, tau tojeng. Niak tau, poro

tau. Nia tau akkananaji na tau” (Wahid, 2007). It

means that: Human is various. There is human as just

human. There is human who called human because

able to speak (Greenhow, 2010).

The metaphor meaning of pappaseng above can

be explained that the South Sulawesi people classify

human (tau) in three group. The first group is called

as ‘tau tojeng’ (truly human). Denotatively, it means

that the human is truly exist (not a hadow), for

example in the sentence, “Mr. Machmud is doubt

whether it is human or only shadow, after

approaching the shadow, it is Alief who just arrived

by night bus from his hometown.” While

connotatively, this sentence can be meant as noble

qualities in the human being, as if in the sentence,

“Mr. Amir pays offhis debt on time, it means that he

is a truly human.” In this sentence, the words ‘truly

human’ (tau tojeng) means that Mr. Amir is an

honest, responsible and loyal people in fulfilling his

promise (Mr. Amir is kind and trusted).

The second group is called as ‘poro tau’ (just

human) by the South Sulawesi people. This

expression consists of connotative meaning, it is an

illustration of human with poor nature and shown or

suggested to other people often, therefore it creates a

less good appraisal, or else a poor economic condition

is also can be used in illustrating an individual

condition whom does not have a clear descent. For

example as dialouge below:

A: Mr. Rauf refuses Hasan’s proposal

B: No wonder because he just a human

The dialogue above shows that B earnestly stated

that the refusal of Hasan’s proposal is a proper thing.

It happens because Hasan is called as human because

he is outwardly just human, however by B, Hasan is

considered less worthy to be the mate of Mr. Rauf’s

daughter.

The third group is called ‘akkananaji na tau’

(called as human because able to speak). The purpose

of this expression is to give an illustration about

unbelievable person because he deceives other people

often. For example is the following sentence, “I listen

he speaks, but I don’t believe him, it is a chance that

he can speak, Mr. Rudi is called as human.” In that

sentence, the unbelievable person is Mr. Rudi. He is

listened while speaking, but what he speak is not

believed by the listener. It happens because Mr. Rudi

might commonly cannot prove what he said, thus the

people who listen to him cannot believe him.

Therefore, South Sulawesi people considered

‘tau’ (human) is very determined by the responsible

quality and quantity, solidarity, ability to respect

others, also polite attitude. Related to this, in the

heritage media performance either of sinrilik, kacape,

elong pelong and pappaseng performances, there are

commonly found an expression or lyric such as,

“Nikanaya sulapak appakna taua iami antu niak

sirikna, nia paccena, nia panggalikna, na nia tong

pangngadakkanna” (Wahid, 2007). It means that

what is called as the human’s four squares are having

pride, having solidarity, having respect to others, and

having politeness.

In the social life of South Sulawesi, they hold on

the values of ‘tau’ which are called as ‘sipakatau’.

This value of ‘sipakatau

’ is the main essence of the

South Sulawesi people opennes as the basic in

spending togetherness life. For example is the

expression “Akkalitutuko moloi tau malempu

burungennge” (mean: Be careful ini facing people

with the characteristic such as a sea snail). The

meaning of that sentence is to remind people to

beware toward person grandiose talk, because behind

his words it is commonly a viciousness. A sea snail is

symbolized as a dishonest person because its skin

seems beautiful but however it cannot walk straight.

Some matters that are closely related to honesty

and loyalty value, frequently showed through the

expressions in the heritage media performance. For

example, “Tellomo-lomo alempurangnge ripegauk,

apa rirapangngi manu-manu malinrang, rekko

tenrisengngi papepatona. Naiya papepatona

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riurungngi sibawa sirik. Naiya pappanrena matutu-e.

Naiya ripainungengngi tike. Ricapu-capui tau-e

sibawa ninik” (Sikki, 1998). It means that it is not

easy to applu an honesty because it is likened as a

wild bird, and we do not know how to tame it. To

tame a wild bird, it have to be caged with ‘a shame

feeling’ (siri’). Its meal is awareness. Its drink is

heart. Then it is cared with an anxiety and

thoroughness. That is an illustration of human ability

that is based by an honesty, awareness and shame

feeling if he want to act unreasonable. According to

other expression: “Naiya ponna lempuk-e, tellu

mpuwangengngi. Seuwana, iyapa napodai kadopi

molai. Maduwanna, iyapa napogauk i kadopi

lewuruwi, ri munripi taue. Matelluna, tennaenrekie

waramparang ripalolo, tennasakkarengi ada-ada

maddiolona” (Sikki, 1998). It means that there are

three cause of honesty, the first is said what is able to

be done, the second is done what is able to be

answered, the third is never accept any bribe and does

not deny any thing has been said.

According to the expression above, it seems that

an honest person will not as easy to determine a

matter, however he will think it, say it then do it.

Likewise, an honest person will never accept any

bribe which tend to a corruption, and will never deny

what he has said because he is truly aware that the

value of what he has said is not only depend on the

beauty of his words, but also the most important is his

ability to prove what he has said (Hall, 1993). The

nowadays situation is further different. Many people

are easy to promise, but it is very difficult to prove

what they have been promised (note the campaign

moment towards legislative, president, governor,

regent or mayor, even a headman elections)

(Harshman & Augustine, 2013).

Expression that shows pride (read: siri’) of South

Sulawesi people that are frequently found in the

heritage media stated that, “Malai bukurapa ricauke,

Mappalimbang rimajeng ripangonroe” (means: It is

embarrassing to be defeated, killing to be conquered).

This expression is meant denotatively as reminder

that lost in the life struggle or fight because of forcing

state is common even it is embarrassing, but

subjection in the meaning of recumbency is an

extraordinary matter that is prohibited to be done.

While connotatively, the expression above can be

meant that it is better to die with honour than to live

infamy.

There is also a statement, “E makkunrai sappoi

alemu nasaba’ siriqmu, e worowane sappoi alemu

nasaba’ asabbarakengí” (means: Oh! Women, build

fences inside yourself for honour, Oh! Men, build

fences inside yourself with patience). According to

that statement, it can be explained that woman’s pride

is reflected from her good behavior by trying to guard

her honour both in the family nor society, thus she

well be spared from reproach. Likewise for a man, he

must have ability to refrain himself from provocation,

envy and emotion, especially for doing despicable

action by fortify himslef with patience (Janitra &

Prasanti, 2017). Therefore, in the South Sulawesi

society, pride is an inner value that must be guarded

and maintained. Moreover, it has been said expressly

that pride is a differentiator between human and

animal, therefore, people who do not have a shame

(pride) will be similar with animal.

In order to release them from any difficulty

especially in fulfilling ther basic needs, both in case

of meal and housing, all the capable people should be

corncerned and and help them. The help for people

who have problem in their basic needs usually in the

form of looking for a productive occupation, so they

are able to enjoy their life in the future days, for

example is ask them to take care the field, farm,

livestock and so on. Some expressions that are related

to the young live, either it is related to romance or

love affairs, this cannot be separated from the actors

of the heritage media in South Sulawesi. One of

advice expression which is known and become the

main consideration for the youth before deciding to

get married. The expression is, “Nappai tauwe

makbawine narekko naulleni maggulilingiwi

dapurengnge wekkapitu” (Sikki, 1998). It means that

‘A man is allowed to married if he is able to round the

kitchen seven times’.

On the expression above, the emphasis word is

‘kitchen’. The metaphore of kitchen signify a

connotative meaning. The word of ‘kitchen’ on that

sentence is a symbol toward the main problem in the

married life that is the basic needs, so it can be defined

that that expression reminds the youths who

determine to get married to always prepare

themselves well, such as have a permanent job

(permanent income) so they can maintain the

household needs (Kenny, 2005). Related to that

matter, the words ‘seven times’ reflect the number of

days in a week. It can be explained that the youths

must be able to bear their family living all the time

continuously (Lewis & Wigen, 1997).

There also a sentence, “Cecceng ponna, canga-

canga tengngana, sapiripalek cappakna” (Sikki,

1998) (See aslso Sureq Magazine edition II/V/2008

page 39). It means, unfair at the beginning, selfish at

the middle, lost altogether as the result. This

statement is also become a philosophy or life

guidance for the South Sulawesi people that means a

greedy character will begin a desire to be selfish, then

Message Signifying of Heritage Media in the Society of Bugis Indonesia

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generates conflict and close a good possibility from

the others. Moreover, if that greed increases, it will

sweep a good possibility, then will be finished with

lossing altogather. Therefore, if human’s soul is full

with greed, there is no place for a goodness (Pike,

2000)..

In the relation with the government system that

shows a correlation between the society and kingdom,

it is also can be seen in the expression below:“Tellui

wuwangenna pabbiccukiwi tana marajae. Seunai

natettongiwi elo arung mangkauk. Maduanna

makdettekengngi bicara pammase tomakbicarae.

Matellunna bacci narettekengngi bacaranna

tomakbicarae” (Sikki, 1998). It means that there are

three things that can cause a great country become

small one. The first, that country is controlled by

carnal desire of the king. The secod, the court decides

a matter partially. The third, the court uses an envious

as the source of the decision.

The meaning of that statements can be explained

that a country prosperity is decided by the

government behavior, also the king behavior who

controls a country. Indeed, the society are able to get

a justice or not is depended on the court which

handles a problem. If the court itself being partial in

handling a case, the people will never get a justice.

Therefore, the king who govern and court which

handle a case must be wise in deciding so the society

able to get their prosperity and justice. As the result,

the country will be prosperous, safe and develop. A

justice is only can be reached if the right gets its right,

and the wrong confesses its guilt. Thus, the court is

able to decide a case appropriate with the right

procedure and rule, it is a kind of strong foundation

in developing a justice and prosper society (Janitra &

Prasanti, 2017).

Those analysis is an illustration of a way to find a

relationship among human that is frequently stated in

every heritage media performance in South Sulawesi.

In order to discover, stabilize, and realize the values,

norms and identity as a cultured society, the South

Sulawesi people have many ways that can be used as

an interaction medium, either among the society, the

elders, nor the government (Wang, 2011)..

4 RELATIONSHIP BETWEEN

HUMAN AND NATURE

“None of a sailer is born from a calm sea,” it is a

classic proverb which illustrates sailer’s soul. They

are never afraid to go to an ocean just because a great

wave, strong wind or storm that will sink their boat.

That condition becomes the basic of an expression

that sailers are commonly ever experienced tragic

incident on the ocean. This fact is also showed in

heritage media performances in order to illustrate that

the South Sulawesi people are famous in having a

close relationship with ocean since long time ago. For

them, ocean is not only a place for earn a living by

fishing and the other seafoods, moreover it becomes

a place for thinking and calming down when there is

a complicated situation, it can be done by enjoying

the waves moving and the winds rustling with the gull

singing and the fishes dancing.

Therefore, in philosophy, ocean or sea is a very

meaningful place in the whole life of South Sulawesi

people, even it is concerned as a place that can remind

them toward the great of nature which is created by

God for human prosperity. Hence, it is important to

take care of it, should not be careless even destroy it.

According to the observation which is done by the

writer, many of heritage media messages express

about such those matters, including the story of

sinrilik, kecapi, elong pelong or pappaseng. For

instance is one of verse in “Sinrilik Kappala

Tallumbatua”, it expresses how the Makassar people

sail through the ocean until they arrive to their

destination. The expression as follow:

Gannaki paruruna tattannammi biseang

ladongkokanna, i laukanna kotaya. Patampulo

anrua batunna allurang tau jai. Nanibilammo

taua tassibilangngan limampulo nalurang

tasibatu biseang, palu-palu kamma todong,

pokea kamma todong, kanjaia kamma todong,

kalewang kamma todong, seleka kamma

todong, pammuluka kamma todong, sarobaya

kamma todong, tassikammai ngaseng jaina

(Sikki, 1998).

It means that after the preparation is complete and

the boat is also available. Fourty two boats contain of

many people, there are about a hundred and fifty

people inside them. There are the same number

ofPalu-palu (read: beater or hammer), Kanjaiya,

Keris, Tombak Salaka, Pammuluka and Sorobaya.

In the sinrilik poem above, it illustrates the

soldiers readiness or the royal soldiers of Gowa with

the various war equipment. They will go to sail by the

boat in order to find someone who is concerned as the

royal enemy (Karaeng Andi Patunru who is also a

prince of Gowa). They will sail through the ocean

then strand on Buton island which is concerned as the

hideout of Karaeng Andi Panturu. The meaning of

that sinrilik lyric tends to be a denotation, because it

tells directly about an event series without

represented to a thing nor a certain name.

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According to a Kecapi lyric, there is message

related to a close relationship between South

Sulawesi people with the sea. For example in the lyric

of Kecapi as follow:

Lyric of Kecapi Meaning

Attoa anrai sako Try to look toward the East

Assaileko pole kalau If looks toward the West

Attoa anrai saiko Try to look at the East

Assaileko kalau Turn to West

Ala ri kamponnako bedeng to rayayya In the farmers’ village

Katte ri tabbinnako bedeng pakokoa On the gardeners’ hill

Andi jala tappanging The net will be sowing

Iraya boyo tassai In the farmers’ village there is stored

Ala rappo didiko bedeng sikamboti A basket of ripe fruits

Cakalang lebba nitodo The Tuna has been broiled

Riballa’ nako bedeng kapajalayya In the fisherman’s house

Ala salloma irawa bungung I have been long in a draw

Source : (Razak, 2008)

Meaningly, the Kecapi lyric above tends to be

connotative meaning, it tends to express symbols

indirectly, but else tends to use parables in illustrating

the meaning before deliver it. In the other word, the

message that want to be carried out is representated

within the meaningful words that must be translated,

interpreted, nor found the truly meaning in

comprehending that message text or context.

The lyric of “Elong Pelong” (pammulang elong =

opening song) below is also illustrates the sailers’

soul of South Sulawesi:

Lyric Meaning

Mappangujuni maseku My home is ready to move

Sadiatoni sompek Also ready to sail

Koromai baja Tomorrow

Sompekni ronnang maseku My warmth has also sailed

Malliwengpulutoni Also pass through mountains

Lawangeng Timojong The land of montain Latimojong

Source : (Salim, 1986).

The lyric of “Elong Pelong” above can be meant

as a spirit burner or motivation for South Sulawesi

people in living their life on the great ocean. The word

of “my home” is ready to go, is a reflection of their

soul and body readiness in sailing through the great

ocean with many risks, defiances and detentions that

will be faced in reaching their precious goals, within

an ideal life which guarantees their future

(connotation meaning).

Even thought it is realized that earn a living by

sailing the ocean is a highly risk job, dangerous, even

make a live as the bet. However, the culture of South

Sulawesi people create a perception about how to did

it well. Their awareness toward the dangerous

possibility either storm nor great waves which cannot

be avoided on the ocean, they hide it with attitude and

principle of “unite self with the nature” (denotation

meaning). This condition is illustrated in the Elong

lyric above.

In the pappaseng there is known an expression

which illustrate about the South Sulawesi people

spirit in sailing through the ocean, it is:

Ta kunjungaq bangun turuq If a sails have spread

Na kuginciri gulingku And the steer have turned

Kualleanna Let the typhoon and storm strike

Tallanga natoalia Prohibit the river craft receds to the coast

Source : Sureq Magazine edition III/VII/2008, p. 37

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If the expression above is further observed, the

consisting meaning is when someone will execute a

thing, he should has a willpower to reach it, even there

are many of defiances, obstacles and drawbacks are

greatly heading off. Even though, a persistence

toward the principle in spending life span is a strong

determination in resisting problems. Moreover, a

bravery is a good self defense in avoiding hesitancy

and forgeting every thought that is able to affect the

motivation in reaching the life goal, it is a successful

life. This kind of motivation that is always held by the

South Sulawesi people while wandering or working,

as the result that many of them are success with their

goals (denotation meaning).

A soul illustration and motivation in order to reach

a goal in the South Sulawesi society are always

illustrated by someone’s ability in sailing through the

ocean with the great risks and defiances. Indeed,

someone can be concerned as a successful one if he

has an ability to wander to other places by boat

(connotation meaning).

A wandering tradition for the South Sulawesi

people as the illustration above is based by the ethos

of siriq na pacce that can be said as the main

supporter in the deployment of South Sulawesi people

to the various island in Indonesia and other places in

the world. It is also supported by the ability and

sensitivity in performing an active adaptation to

respon the environment where they live. Mukhlis

Paeni and Kathrin Robinson in the Sureq Magazine

edition IV/I year 2008 page 10, calls it as Adaptive

zone. Therefore, the South Sulawesi people always

make serious effort to find a suitable place to live,

work, entrepreneurship, make a society, and do a

charity. Before reaching all of the goal, expectation

and destination, all the wandering activity will never

finish. This kind of condition is commonly illustrated

as “As long as the sea has a wave, the sand on the

shore will never quiet.”

Likewise, the sourrounding nature is a part of

human life and will never be apart from the life of

South Sulawesi people. They are realy careful about

it, because the surrounding nature gives a great life

for all of the society who has lived there since long

time ago. Moreover, they consider it as a kind of

cultural value system in that place. It appropriates

with the theory of Koentjaraningrat who states that a

cultural value system consists of some conceptions

that are lived in the society, they are about all things

that are concerned have values in life, so that cultural

values system functioned as the highest guidance

toward the human behavior (Abidin, 1999).

5 RELATIONSHIP BETWEEN

HUMAN AND GOD

In a depth assessment related to culture in every

society, there are values which are managing about

the relationship between human and the God.

Likewise in the South Sulawesi people culture, there

are values which represent about the relationship

between human and God, that are also manage and

influence the origin culture, either the values of God,

Judgement days, being surrender, sense of patience

even being piety to the God.

Among the various performances of heritage

media, there are commonly found some messages

which is related to the relationship about human and

the God, for example in the pappaseng there is an

expression, “Manynyeremak ri Ia, sukkuru ri

maniakna, naku mamuji ri kakdeng makbatarana”,

that means, “I sincerely surrender to the God,

appreciate His presence, and I praise His greatness.”

Moreover, there is an expression shows about how

strong the belief of South Sulawesi people toward the

God, it is, “Taroi telleng linoe, tellaing pesonaku ri

massagalae,” which is meant as, “Even the world

sink, my belief will never change to the God.” Such

those expressions are the reflection of how strong the

belief of South Sulawesi people toward the presence

of Allah SWT. Therefore, if the South sulawesi

people belief in a religion, they will be tough to

change their belief no matter what will happen.

According to the statement above, it can be

explained that the concept of Godliness in the South

Sulawesi society is highly respected. All of their

activity are based on the greatness of God. The

concept of God (Batara) is believed as a place of

surrendering, protection, gratitude and praising. Even

though as human senses, Godis cannot reached and

seen, however His presence is truly trusted. Some

expressions in the heritage media performances also

illustrate about a strong trust of the South Sulawesi

people, such as, “Mammuji ri karaeng ku,

mappibuang ri Batara, kunnodok puli manyekreang

ri maniakna” that means, “I praise the God, surrender

to the God, belief and trust about His presence.” As if

in the expression, “Teako assalaknu nu rannuang,

pangngapattaina Allataala ni rannuang” which

means, “Do not ever expect about the origin of your

descent, the one that you have to be expected is the

God love.”

All of those expressions above have an invitation

meaning to ask all people to belief about the greatness

of God then become surrender toward all of their

problems, and also prevent from being arrogant to

other people. Indeed, if they want to make their origin

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descent proud, that kind of behavior is hardly

prohibited.

The value that is assosiated with the Judgement

day is known as ‘Allo ri boko’, the words Allo ri boko

is lexically meant as the day after death, last day or a

Judgement day. Therefore, the meaning of Allo ri

boko is a day when no one is able to predict but

however it is ascertained to come. In order to prove

the belief of South Sulawesi people about Judgement

day, some statements in the Elong Pelong can be

disclosed as follow: “Apa nuparek bokong, bokong

mange ri anjak, tena maraeng sambayang lima

waktu” (Wahid, 2007). Which is meant as, “Pray and

be surrender, multiply your charity, it is aimed for

your provision in your afterlife time.”

The other expression which is related to the

similar matter as above can be found in the pappaseng

as follow: “Pokokna bajika ri lino ri akherak,

mangngai ri Allataala”, it means, “The source of

happiness in the world and afterlife is Love the only

God.” Denotatively, can be explained that the South

Sulawesi people are truly belief about the happiness

achievement in the life and afterlife cannot be

separated from Loving the God. The afterlife as the

continuity of real life in the world, because the holy

Al-Quran as a holy book which is trusted as the truth

states that, “Whoever that can be piety and has many

charity while living in the world, Allah SWT

guarantees him to get a precious reward in the

Judgement day. Indeed, whoever misbehaves in the

world, will ascertained to get torture in the Judgement

day.” This explanation can also referred to the holy

Al-Quran, letter of As Sajdah clause 21, which

means: “And We truthly make them experience some

of the close punishments (in the world) before the

greater punishment (in the Judgement day); hopefully

they will be return (to the right way).”

Expression about being surrender also can be

found within the varioys of heritage media

performances, for instance which state, ”Nawa-

nawapa nagauk, tinulu temmangingngik, nalureng

totok. Tottomu kenneng kulureng, nalao wattamu

siya, muteya mappesona. Tudangngak ripesonaku,

kusanresi ritotoku, kutajeng pammase” (Sikki, 1998).

It means that, “Plan has to be accompanied

bybehavior, exercise is accompanied by persistence,

sail with the destiny. Your destiny is in my hold, let

yourself without surrendering. I have been surrender,

tie up to the destiny, await for mercy and bounty.”

Furthermore, there is an expression that is able to

strengthen the believers’ piety toward Allah SWT,

that is, “Tellui Riala Sappok: Tauk e ri Dewata, Sirik

e riwatakkaleta, Sirik e ripadatta tau” (Sikki, 1998).

It means that, “There are three kind of strongholds,

they are: Dread toward God, shame toward

themselves, and shame toward fellow human being.”

This statement has denotative meaning which is

meant that dread toward Allah SWT will arouse piety

and strengthen the believers’ faith. The shame feeling

toward themselves will be able to suppress a bad

intention and refine the common sense. While, shame

feeling toward the fellow human being will be able to

repress bad attitudes and increase human moral.

6 CONCLUSION

The content of the messages which are related to the

relationship among human, relationship between

human with the nature even relationship between

human and the God which are illustrated in the

various heritage media performances in South

Sulawesi as explained by applying the principles of

meaning, it constitutes as the reflection of human life

concept which tends to be more ideal and measured.

The relationship among human in thr form of

teamwork, interaction with nature and prayers toward

the only God are three ideal elements that should be

performed by each of human, because human as

individual is the part of society, where is also related

to the surrounding nature and the God. Therefore, it

can be said that the whole elements which are

contained in the world will always related and interact

between one and another under the surveillance of the

God so that there are life development processes.

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