Interethnic Marriage Between Makassarese and Javanese in

Makassar City

Darman Manda

, Andi Octamaya Tenri Awaru

and Dyan Paramitha Darmayanti

Universitas Negeri Makassar, Indonesia

Keywords: Interethnic Marriage, Cultural Adaptation, Social Impact, Multicultural Family, Makassar.

Abstract: This study examines the forms of cultural adaptation and social impacts in cross-ethnic marriages between

Makassarese and Javanese in Makassar City, a multicultural city inhabited by various ethnicities, including

Bugis, Makassar, Mandar, Toraja, and Java. Using a descriptive qualitative method and involving eight

couples as informants, this study explores four main forms of adaptation by cross-ethnic couples, namely

effective communication, incorporation of cultural traditions, adjustment of values and daily habits, and

parenting with a multicultural approach. These four forms of adaptation help couples build harmony,

strengthen intercultural understanding, and form an inclusive family identity. In addition, this study found

four social impacts of cross-ethnic marriage, namely the enrichment of cultural identity, increased tolerance,

expansion of social networks, and multicultural education for children. These impacts make inter-ethnic

couples agents of change who contribute to social cohesion and integration in Makassar City. This study

recommends open communication and continued appreciation of each other's cultures in inter-ethnic

marriages, as well as greater community support to appreciate cultural diversity. Further research is expected

to explore the long-term impact of inter-ethnic marriages on multicultural identity and attitudes across

generations, taking into account economic and educational aspects of cultural adaptation.

1 INTRODUCTION

As one of the largest urban centres in eastern

Indonesia, Makassar reflects a rich cultural diversity.

With an indigenous population consisting of

significant tribes such as Bugis, Makassar, Mandar,

and Toraja, the city is also inhabited by migrants from

various parts of Indonesia, such as Javanese,

Sundanese, Minang, and Minahasa. The combination

of natives and migrants creates a unique social

dynamic, shaping Makassar into a “miniature

Indonesia” where various customs, traditions, and

cultural values meet, interact, and form complex

patterns of relationships. Amid this diversity, the

phenomenon of cross-ethnic marriages, especially

between Makassarese as the indigenous population

and Javanese as one of the largest immigrant groups,

is interesting to study.

Cross-ethnic marriage in Makassar is a personal

bond between two individuals and a symbol of

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cultural integration efforts that require adaptation,

compromise, and adjustment between diverse values

and traditions (Masdar et al., 2024). In these

marriages, couples from the Makassarese and

Javanese ethnic groups often have to deal with

different perspectives, customs, and expectations

from family and society. This creates the need to

build effective communication and the ability to

manage differences well in order to maintain a

harmonious relationship. As part of a social

phenomenon, inter-ethnic marriages reflect the

broader process of cultural interaction within the

multicultural society of Makassar.

Research on inter-ethnic marriage has shown that

this phenomenon while challenging, has the potential

to enrich understanding and foster inter-ethnic

integration. In Jalaluddin & Putra (2024) study on

intercultural communication in Makassar, it was

found that good communication between cross-

cultural couples plays an important role in building

288

Manda, D., Awaru, A. O. T. and Darmayanti, D. P.

Interethnic Marriage Between Makassarese and Javanese in Makassar City.

DOI: 10.5220/0013419200004654

In Proceedings of the 4th International Conference on Humanities Education, Law, and Social Science (ICHELS 2024), pages 288-295

ISBN: 978-989-758-752-8

harmonious relationships, reducing ethnic tensions

and strengthening social integration. Furthermore,

Arifin & Darmayanti (2024) in his research

highlighted the importance of tolerance and openness

in Makassar's multicultural society, which allows for

harmony and understanding between ethnic groups.

The results of this study show that the success of

inter-ethnic marriages is strongly influenced by the

couple's ability to appreciate differences and build

open communication.

On the other hand, although cross-ethnic

marriages are increasingly common in Makassar,

couples with different cultural backgrounds are often

faced with a number of challenges in daily life.

Differences in values, norms and expectations from

their respective families can be a source of conflict

for cross-ethnic couples (Breger & Hill, 2021; Haidar

et al., 2023; Morgan, 2015; Widiyanarti et al., 2024)

Fetty (2021) in her study of inter-ethnic marriages in

Bukittinggi found that cultural differences between

the families of both parties are often an obstacle that

is difficult to overcome, especially if couples do not

have good adaptation strategies. This finding is in line

with Caballero et al., (2008) research, which shows

that inter-ethnic couples in urban environments who

have higher education tend to be better able to

manage cultural differences and build harmonious

relationships. They emphasized that education and

urbanization factors play a role in improving cross-

cultural adaptability.

In Makassar, cross-ethnic couples between

Makassarese and Javanese face various differences,

ranging from customs, language, to views on the role

of family in marital life. Andriawati (2016) research

on the communication networks of Javanese migrants

in Makassar found that strong relationships between

the migrant community and the local community help

reduce cultural tensions, create better adaptation, and

build stronger social relationships. In addition, this

study showed that good communication between

spouses allows for higher tolerance of cultural

differences. Pasaribu & Lase (2023) in their research

on Nias-Batak Toba marriages, also confirmed that

successful adaptation in cross-ethnic marriages

requires an openness to understanding each other's

culture.

Furthermore, cultural differences regarding food

customs also present challenges. For example, while

the Makassarese community is known for its rich

variety of spicy foods, the Javanese diet tends to be

milder in flavour. This difference can affect family

meal planning, as both partners might have to

compromise on food preparation to meet the dietary

preferences of both cultures. In some cases, the

couple may adopt a fusion approach, combining

traditional Makassarese and Javanese dishes, or they

may choose to alternate meals to respect both culinary

traditions.

These challenges highlight the need for effective

communication, mutual respect, and developing

strategies for adapting and compromising. Cross-

ethnic couples in Makassar must navigate these

cultural differences daily, learning to blend their

traditions while respecting each other's cultural

backgrounds. As part of the cultural integration

process, these couples demonstrate the complex yet

rewarding process of cultural negotiation and the

importance of effective communication in

overcoming the challenges posed by such diversity.

Through this research, we want to explore how

cross-ethnic couples from Makassarese and Javanese

tribes in Makassar City deal with cultural differences

and manage their relationship dynamics. This

research focuses on identifying patterns of adaptation

and compromise applied by couples in overcoming

the challenges of different cultures, values, and

customs. In addition, this study will explore how

effective communication and mutual respect play an

important role in maintaining harmony in cross-

cultural relationships. With this approach, this

research can provide deeper insights into the

dynamics of cross-ethnic marriages in Makassar City

and enrich the study of cultural interaction in a

multicultural society.

The results of this study are expected to contribute

to academic studies and guide cross-cultural couples

in overcoming cultural and social challenges in a

multicultural environment. In the long run, this

research is expected to provide a new understanding

for the community about the importance of openness,

communication, and mutual respect in maintaining

harmony amid cultural diversity.

2 METHOD

This research employs a descriptive qualitative

approach to explore the patterns of cultural adaptation

and communication in cross-ethnic marriages

between Makassarese and Javanese in Makassar City.

The descriptive qualitative approach was chosen as it

allows for an in-depth understanding of the

experiences and social dynamics of cross-ethnic

couples and how they adapt their cultures and habits

in everyday life. This approach enables the

exploration of more complex social interactions and

provides a richer understanding of cultural adaptation

in the context of inter-ethnic marriages. Makassar

Interethnic Marriage Between Makassarese and Javanese in Makassar City

289

City was selected as the research location because it

has dynamic ethnic diversity, making it an ideal

setting to observe cultural interaction and adaptation

firsthand.

This study involved eight cross-ethnic

couples selected through purposive sampling. The

informants consisted of:

a. Wiratni Wagimen, a woman from

Djatinanggor Muslim, married a Makassarese

man.

b. Tiyono Sooher, a Purwokerto man, Christian,

married to a Makassarese woman.

c. Wagiyem, a Lumajang woman, Muslim,

married to a Makassarese man.

d. Suparti, a Yogyakarta woman, Muslim,

married to a Makassarese man.

e. Sugiarto, a Semarang man, Christian, married

to a Makassarese woman.

f. Sri Mulyani, a Surakarta woman, Muslim,

married to a Makassarese man.

g. Karyono, a Banyuwangi man, Hindu, married

to a Makassarese woman.

h. Lestari, a Kudus woman, Muslim, married to

a Makassarese man.

These couples were selected because they

have been in cross-cultural marriages for an extended

period (at least eight years) and have children, making

them well-suited to provide insights into stable

cultural adaptation processes.

Data was collected using three primary

techniques: observation, interviews, and

documentation. Observations were conducted in the

field to observe the interactions between these cross-

ethnic couples directly. The researcher attended

several activities involving these couples, such as

family events, cultural celebrations, and other social

interactions. This observation aimed to understand

how cultural adaptation occurs in practice and how

cross-cultural communication occurs in their social

contexts.

Interviews were conducted using structured,

semi-structured, and unstructured methods.

Structured interviews were used to gather organized

data, while semi-structured and unstructured

interviews allowed more flexibility to delve deeper

into the informants' experiences. Each couple was

interviewed individually and together, depending on

their comfort and the information sought. Informants

were asked to share their experiences adapting to their

partner's culture, their challenges, and the strategies

they used to build harmony in their family.

Throughout the interviews, the researcher recorded

any changes in responses that indicated the cultural

adaptation process or tensions between cultures.

Documentation was also used as a data collection

technique to enrich the information obtained through

observation and interviews. This included collecting

photos of family events, records of cultural

celebrations, and even personal documents that

showed how couples practised their cultural

adaptations. The documentation also helped the

researcher understand each partner's cultural and

traditional backgrounds in the context of their inter-

ethnic marriage.

To ensure the validity of the data, the study

employed triangulation techniques. Triangulation

was done by verifying information from various

sources, such as interviews with the couples, their

families, and the surrounding community. In

addition, interviews were conducted at different times

to check for consistency in informants' responses.

This approach ensured the reliability of the data and

provided a more comprehensive picture of the

couples' cultural adaptation experiences.

Data analysis was conducted in three stages: data

reduction, presentation, and conclusion drawing. In

the data reduction stage, relevant information was

filtered and summarized, focusing on aspects related

to cultural adaptation, communication, and the

challenges faced by the couples. The reduced data

was then organized systematically to make it easier to

understand. In the data presentation stage, the data

was presented in an organized manner, either in

narrative form or through themes that emerged from

the interviews and observations. The final stage

involved concluding to provide a comprehensive

overview of the dynamics of inter-ethnic marriages in

Makassar, as well as the communication and cultural

adaptation patterns employed by these couples.

This study uses a limited sample, involving only

eight cross-ethnic couples in Makassar. Therefore,

the findings may only fully represent some of the

inter-ethnic couples population. Further research with

a larger sample could help generalize these findings.

3 RESULT AND DISCUSSION

Makassar, the capital of South Sulawesi Province, is

located on the southwest coast of Sulawesi Island and

serves as a vibrant hub for trade, culture, and

education in Eastern Indonesia. Strategically

positioned as the gateway to the eastern part of the

country, Makassar has witnessed rapid economic

development, particularly in trade, industry, and

tourism. The city is home to a rich cultural diversity,

including ethnic groups such as the Bugis,

ICHELS 2024 - The International Conference on Humanities Education, Law, and Social Science

290

Makassarese, Toraja, Mandarese, and Javanese,

making it a unique melting pot of cultural encounters.

Given its dynamic cultural landscape,

Makassar provides an ideal setting for this research,

which explores the dynamics of cultural adaptation in

inter-ethnic marriages. The study aims to examine the

various forms of adaptation employed by inter-ethnic

couples to foster harmony within their relationships

and the broader social impact these marriages have on

their interactions with extended families and the

surrounding community. By focusing on these

aspects, the study provides valuable insights into how

inter-ethnic couples navigate cultural differences and

the implications of these adaptations for their social

lives in Makassar.

3.1 Forms of Couple Adaptation in

Inter-Ethnic Marriage in Makassar

City

This research found several forms of adaptation

carried out by inter-ethnic couples to create harmony

in domestic life. These forms of adaptation include

effective communication, incorporation of traditions,

adjustment of daily values and habits, and parenting

with a multicultural approach.

3.1.1 Effective Communication and

Language Use

Language and cultural differences among inter-ethnic

couples are often the first challenges they face. To

overcome these differences, the use of effective

communication becomes an important element in

strengthening their relationship. Many couples try to

learn and introduce each other's tribal languages to

create a deeper understanding and strengthen

emotional bonds.

For example, Suparti stated, “At first I found it

difficult to understand some of the terms in Makassar

that my husband often uses, so we often teach each

other basic terms. This made our communication

smoother, and now I often use Makassar words at

home.” Ismail Bintang says, “I try to learn some

Javanese words from my wife, especially terms that

are often used in her family. That way, I can join the

conversation when I visit, and they are more open to

accepting me.”

This finding supports Kim & Gudykunst, (2005)

theory of cross-cultural communication, which

highlights the importance of cross-cultural

communication in multicultural families to reduce

miscommunication and strengthen relationships. In

addition, this finding is in line with George Herbert

Mead's Symbolic Interaction theory, which

emphasizes that identity is formed through interaction

and the use of symbols, including language.

3.1.2 Incorporation of Customary

Traditions and Ceremonies

Integrating traditions and cultural ceremonies from

both sides often presents a challenge in inter-ethnic

marriages. However, it also serves as a key form of

adaptation to create harmony within the family (Asai

& Olsno, 2004; Lindenberg, 2009). This is reflected

in the experiences of inter-ethnic couples like

Wagiyem and Tiyono, who come from different

cultural backgrounds: Wagiyem is from Makassar,

and Tiyono is from Java. When planning their

wedding, they merged their respective cultural

traditions to honour and respect each other's heritage.

Wagiyem shared, "In our wedding, the akad

(marriage contract) ceremony was carried out

following Javanese customs, while the reception

followed Makassarese traditions. Both of our

extended families were happy that their traditions

were respected and included in our big event." She

explained that despite coming from two very different

cultures, the fusion of their traditions brought joy to

both families. Tiyono also added, "We felt that by

combining both traditions, we were able to maintain

a balance and show mutual respect. My family felt

appreciated by the inclusion of Makassarese customs

in the reception."

Moreover, traditions were integrated into other

celebrations, such as their child’s birth and

Thanksgiving events. Sri Mulyani, another informant

who also experienced an inter-ethnic marriage, shared

a similar experience. "We celebrated the birth of our

child following Javanese traditions, but also added

some Makassarese rituals. This was a form of

appreciation for my husband's culture, which upholds

traditional values," she said. Sri emphasized that

despite differences in how they celebrated, they

managed to create an event that both families could

accept. "We feel that this combination not only

strengthens our bond with the families but also makes

us appreciate both cultures," she added.

The merging of traditions in these couples' lives

supports (Merton, 2020). The theory of structural

adaptation explains that adaptation involves

negotiating and modifying cultural values to balance

two groups. Through this integration, couples like

Wagiyem and Tiyono, as well as Sri Mulyani and her

husband, create harmony in their immediate family

and strengthen their relationships with extended

family members. This demonstrates that cultural

Interethnic Marriage Between Makassarese and Javanese in Makassar City

291

diversity in domestic life can serve as a valuable

source of enrichment.

Sri Mulyani’s story also illustrates how the

challenges of an inter-ethnic marriage can be

overcome through understanding and compromise.

Despite differences in traditions, this couple found

ways to celebrate significant life events in a manner

that respected both cultures. Their cultural adaptation

highlights the importance of cooperation and mutual

respect in fostering a harmonious relationship in an

inter-ethnic family

3.1.3 Adjustment of Daily Values and

Habits

Inter-ethnic couples often face differences in daily

habits and values, which require conscious efforts to

reconcile their diverse cultural practices. These

adjustments range from communication patterns and

daily routines to how partners perceive their roles in

the household. Finding common ground that respects

both cultures is essential in creating harmonious

relationships.

For example, Lestari, a woman from Kudus,

shared, “In my Javanese family, speaking in a low

tone is normal, while my husband's family from

Makassar is more open and expressive. It was

different at first, but now we adjust our

communication style to avoid misunderstandings.”

Similarly, Suparti, from Yogyakarta, mentioned, “I

am used to waking up early and doing household

routines according to Javanese tradition, but my

husband from Makassar has a different pattern. We

finally made a schedule that we can follow together

without sacrificing each other's habits.”

A significant adjustment for many cross-ethnic

couples also revolves around food, an essential part

of cultural expression. For example, Lestari and her

husband often faced challenges due to their differing

tastes in food. “In my Javanese family, we prefer

sweet dishes, but my husband from Makassar loves

spicy food,” Lestari explained. “At first, it was

difficult because I wasn’t used to the heat of

Makassarese food, and he found my dishes too sweet.

But over time, we started taking turns cooking meals

from each other’s culture. Now, we’ve found a

balance by combining sweet and spicy elements, like

adding a little sweetness to the spicy dishes from

Makassar or making sambal with a milder taste for

me.”

Such efforts demonstrate how food traditions can

be blended to respect both cultures, enriching the

couple’s relationship by fostering mutual

understanding and compromise.

In addition to daily routines and food preferences,

inter-ethnic couples often face external pressures

from their extended families and society, particularly

when it comes to the acceptance of their marriage.

This pressure can include scepticism about the

longevity and success of cross-ethnic marriages,

especially regarding cultural differences. For

instance, Suparti, from Yogyakarta, recalled their

early challenges with her husband's family. "When

we first got married, my husband's family was

hesitant about how we would manage the differences

between our cultures," she shared. "There were

concerns about how we would raise our children and

whether our cultural differences would affect our

relationship."

Suparti continued, “We communicated openly

with both families, explaining how we respected each

other’s culture and traditions. Over time, our families

began to understand that these differences didn’t

create barriers but rather enriched our lives together.

Now, both families support us, and our children are

taught to value and respect both Javanese and

Makassarese cultures.”

This is consistent with Merton’s structural

adaptation theory, which suggests that adaptation

involves negotiating and modifying cultural values to

create a balanced and inclusive family structure.

Shearman & Dumlao (2008) emphasize that

compromise, understanding, and open

communication in cross-cultural families are crucial

for maintaining domestic harmony and overcoming

social pressures. Through their openness and

flexibility, these couples demonstrate how

adjustments in daily habits, such as food preferences,

family traditions, and managing external pressures,

contribute to the sustainability and success of inter-

ethnic marriages.

3.1.4 Parenting with a Multicultural

Approach

Multicultural education is an important aspect in the

lives of inter-ethnic couples, especially in raising

children. Couples tend to teach children to appreciate

both cultures from an early age so that they grow up

with a strong multicultural identity.

As expressed by Wiratni Wagimen, “We teach our

children Javanese and Makassarese at the same time.

So, at home they are used to hearing two different

languages.” Wagiyem also shares, “My husband and

I have a habit of telling stories from our respective

cultures before bedtime. The children get to know

folktales from Java and Makassar, and it makes them

more interested in our origins.”

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This multicultural approach is in line with Mead's

Symbolic Interaction theory, where cultural symbols

from both tribes become a means for children to build

their multicultural identity (Mead et al., 2000;

Olneck, 1990). Berry (2016) also highlights that early

exposure to diverse cultures can strengthen openness

and tolerance in children.

3.2 The Impact of Intertribal Marriage

on the Social Life of Couples

Inter-ethnic marriages have significant positive

impacts on the couples' social lives. Some of the main

impacts include enrichment of cultural identity,

increased tolerance, expansion of social networks,

and challenges and acceptance from extended family.

3.2.1 Cultural Identity Enrichment and

Tolerance

Inter-ethnic marriages play an important role in

enriching the cultural identity of the couple and

increasing their tolerance. The presence of two

cultures in daily life provides opportunities for

couples and children to recognize and appreciate

differences, thus strengthening the family's

multicultural identity.

As stated by Wiratni Wagimen, “This marriage

has made me more familiar with my husband's

traditions, and we try to adapt each other's customs in

our daily lives. Although different, we feel we

complement each other.” Tiyono Sooher also adds, “I

come from Java and am a Christian, while my wife is

from Makassar and is Muslim. We try to teach our

children that different cultures and beliefs can still

coexist peacefully.”

Mead's Symbolic Interaction Theory supports

these findings, where family identity is formed

through cultural symbols integrated in daily

interactions. The enrichment of cultural identity also

strengthens mutual respect and tolerance within the

family, where couples learn to accept and celebrate

differences as part of their identity. Breger & Hill

(2021) research also shows that cross-cultural

marriages increase flexibility and inclusive attitudes

towards differences, so that couples become more

tolerant of cultural differences in the wider

community.

3.2.2 Expansion of Social Networks

Cross-ethnic marriages expand couples' social

networks by allowing them to connect with two

different cultural communities. This wider social

network provides benefits in terms of social support

and economic access, which can strengthen the social

and financial stability of the family.

As Suparti stated, “By marrying across ethnic

lines, I can get to know more people from my

husband's community. This expands our social circle,

which was previously limited to my family.” Sugiarto

also adds, “One of the benefits of marrying across

ethnic lines is the much greater social connections.

We are often invited to events from both communities

which provides a lot of social support for our family.”

Kim & Gudykunst (2005) research supports these

findings, suggesting that extensive social networks

provide greater access to economic and social

opportunities for cross-cultural couples. Through this

connectedness, couples can benefit from two different

cultural communities, which strengthens their social

position in society.

3.2.3 Challenges and Acceptance from

Extended Family

The challenge of gaining acceptance from extended

family is part of the adaptation of cross-ethnic

couples. Some extended families may have difficulty

in accepting differences in customs and values, which

requires the couple to introduce their culture in a

positive way.

As expressed by Wiratni Wagimen, “At first my

family was quite surprised by the differences in

customs and habits from my husband who is from

Makassar, but over time they began to accept after

seeing our good intentions.” Tiyono Sooher adds,

“My extended family in Purwokerto was hesitant to

accept these cultural differences, but by getting to

know each other, they eventually felt close to the

customs of my wife from Makassar.”

This level of acceptance takes time and effort,

which supports Merton's structural adaptation theory,

where acceptance of a new norm requires adaptation.

This challenge encourages couples to act as a bridge

between the two extended families, creating a more

harmonious relationship.

3.2.4 Multicultural Education for Children

Multicultural education in inter-ethnic families plays

an important role in shaping tolerance in children.

Children who grow up with education from both

cultures have a broader understanding of diversity,

which makes them more inclusive in social

interactions.

As expressed by Sri Mulyani, “Every time there is

a traditional celebration from the Makassar family,

my children get involved. The same goes for Javanese

Interethnic Marriage Between Makassarese and Javanese in Makassar City

293

traditions.” Lestari adds, “Our children are taught the

importance of respecting different cultures. We want

them to understand that having two cultural heritages

is richness.”

These findings support Berry (2016) research and

Mead's theory, which suggests that interaction with

cultural symbols strengthens children's multicultural

identity. By teaching children to respect and love two

cultures, inter-ethnic couples contribute to creating a

generation that is more tolerant and open to

differences.

Overall, this study found that cross-ethnic

marriages between Javanese and Makassarese make a

positive contribution to the formation of an inclusive

cultural identity, increased tolerance, expansion of

social networks, and multicultural education for

children. Adaptation through effective

communication, incorporation of traditions,

adjustment of daily habits, and multicultural

education provide a strong foundation for cross-

ethnic couples to create a harmonious family rich in

diversity. Mead and Merton's theory serves as a

conceptual foundation that helps to understand this

dynamic, showing that cultural adaptation is not just

an adjustment, but a process that enriches the lives of

inter-ethnic couples in Makassar City.

4 CONCLUSION

Based on the study's results, inter-ethnic marriages

between Makassarese and Javanese in Makassar City

demonstrate various forms of adaptations couples

make to create family harmony. These adaptations

include effective communication, incorporating

traditions, values adjustment, and multicultural

childcare approaches. These practices strengthen

family relationships and foster mutual respect for

cultural diversity, positively impacting the couples’

social lives by enriching cultural identity, expanding

social networks, and increasing tolerance. By

engaging with two cultural communities, inter-ethnic

couples gain broader social support and economic

opportunities while serving as agents of social

change, promoting integration and cohesion within

society.

However, this study has limitations. The research

involved only eight inter-ethnic couples in Makassar,

which may only partially represent the broader

population of inter-ethnic couples. Future studies

with more extensive and more diverse samples could

help generalize these findings. Additionally, future

research could focus on the long-term impact of inter-

ethnic marriages on the cultural identity of children in

cross-ethnic families. Developing a framework that

includes the influence of differing traditions on child-

rearing practices and family adaptation in broader

socioeconomic contexts could provide deeper

insights. By exploring these aspects, future studies are

expected to offer a more comprehensive

understanding of the dynamics of inter-ethnic

marriages and their implications for individuals,

families, and multicultural societies.

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