Professional Documents
Culture Documents
: Positive
- : Negative
Kebing (2001)
Lee (1996), defines migration as a change of residence for permanent and semipermanent. This matter aims to study or analyze the amount of migration, reverse
migration direction and general characteristics of migration. There are four important
factors in determining the outcome of a process of migration. Among them are the
positive and negative factors of origin, positive and negative factors in the destination,
the barrier moved and personal factors.
Cultural Theory
Griswold (1986), discussed the bond or relationship between the maker (creator), receiver
(Receiver), cultural objects (cultural objects) and social (social world) in a picture known
as Cultural Diamond. Each item will affect each other and changes this culture
continuously. This description is usually used to debate about the relationship between
the social and cultural objects. Culture and society will affect cultural change around the
world. (In quotes Brinson, P. nd).
The reason Tawau became the focus
An open door policy adopted by Malaysia also encourages the entry of Bugis to Tawau,
Sabah. The policy has established a good relationship with Indonesia. In 1991, Malaysia
and Indonesia have signed an agreement to recognize the Tawau District and City of ParePare in Indonesia as the Twin Cities. Provincial Tawau also serve as the primary location for
agriculture due to its fertile soil and rich volcanic larva which was found in several areas.
Japanese giant company Kuhara(Nissan) and Kubato(Mitsubishi) at that time was working
on rubber plantations, coconut, manila hemp in Tawau in 1916.
Lo(ND) explains that the migration Bugis to Tawau is mainly due to the two large estate
fields Kuhara(rubber and bananas) and estate Kubota(palms) requiring foreign employees
to cultivate the crop. By the end of 1960, the estates were closed, but many of the
workers left settled in the Tawau District. Massive migration for the second time came in
the mid-1960s until the mid-1980s. This is due to the logging companies, cocoa and oil
palm are in a full swing in the Tawau District. (In quotes Sintang, S. H., 2007).
The Bugis culture
BUGIS
CULTURE
Language and
Writing
Traditional Food
beliefs of the Bugis in pre-Islamic times was written by Galigo. Religion is the union that
establishes a relationship with the unseen world, especially God. Before the spread of
Islam, Bugis believe in it 'to block'. (In quotes Sintang, S. H., 2007).
Bugis ancient beliefs formerly sourced I La Galigo. The belief is of old manuscripts known
as paseng. Abbas(2003) stated that the paseng has the ancestors mandates on the
behaviors of the parents that cannot be violated. Paseng is made up of rapang(traditional
management decision), atturiolong(history of hereditary rulers) and ade 'alloping
loping(law in the field of navigation and boats). All content is mapped clearly but from the
aspect of cosmology(the origin of the universe), theogony(the origin of the gods) and
anthropological(human origin) are given greater emphasis in the paper by I La Galigo.
II. Language and Writing
Campbell(1991) says that the Bugis language is derived from Malayo-Polynesian family,
one branch of the Austronesian language. This shows that Bugis language is closely
related to the language of the western part of the Malay Archipelago. Languages such as
Javanese, Sundanese and Madurese. The eastern part however, has to do with the Malay
language. Bugis people do have a language and a writing system of their own. Bugis
writing is known as 'type'. Bugis language was formerly used as the language of the Bugis
cultural activities such as proselytism, trade, agriculture and literature. The creation of
language and writing system are caused by the humans need to produce the results of
their thinking(In quotes Ismail, S. M.D.).
Mattulada(1985) explains that the system of Bugis writing, lontara is sacred because it is
related to spells and mythical matters. Dr. BF Matthes, a Dutch linguist, has done a
detailed study on the literature about the lontara. Her work was then published as the
Bugis-Dutch dictionary. Letters in Bugis are known as 'Sulapak Eppa'E' which means a
square. Sulapaq eppaq wolasuji(rectangular lozenges) are the lontaraq letters which was
initially produced based on the belief that the Bugis is a part of the nature from every
corner of the north, east, south and west. (In quotes Rahman, N. (M.D.)
V. Traditional costume
Sintang(2007) describes the traditional dress of Bugis is that of the traditional clothing in
South Sulawesi. Bugis traditional clothing is seen as a product of culture and pride of
Bugis itself. Bugis traditional clothing is known as bodo gesung or Baju Bodo. A shortsleeved shirt bloating on top of the hand. Bodo clothes that are worn by Bugis women
originated from Makassar, Sulawesi, Indonesia. Baju Bodo is one of the oldest traditional
dresses in the world. These garments are usually used for large gatherings such as
weddings. Bodo used with blouse on top of the body while the bottom part are completed
with sarung.
Baju bodo or known in Bugis as Waju poncho or short clothes. The sleeve is connected to
each parts of the body. At the bottom of the sleeve, generally surrounded by bilangan
rimau(flower sleeves). Bugis also mentioned baju bodo as tokko clothes because it is used
to be tokko the buttoned before shaping. The pineapple fibers are the main ingredients to
produce cloths for the males. These clothes should be washed without the use of a
washing machine.
Research Methodology
The research will use a combination of the relationship between quantitative and
qualitative methods to obtain relevant information.
design is created to help researchers to oversee the process of collecting, analyzing and
interpreting the results. In this study, we will be determining the factors of the Bugis
migration to Tawau and the cultural transformation caused by the migration process.
Descriptive statistics were also used to analyze the results.
Quantitative Method
According to Berg(2004) the quantitative research is the study of the shape and size
calculations. Data is collected through the distribution of questionnaires. This study is to
be published with a 'valid' and 'reliable' result. The use of quantitative methods in the
study can create a strong efficacy by using a system of numbers (results of analysis).
Researchers have distributed 290 questionnaires to local residents who are of Bugis in
Tawau(Azrina, N. 2008).
Qualitative method
According to Basri(nd) qualitative research is flexible because this method does not have
any specifications on how the reviews are to be carried out. This method has to deal with
issues and problem statements. The researcher interviewed four informants to help
revealing the impact of migration on Bugis culture. All informants confirmed themselves
having migrated from Sulawesi to Tawau. Until now, most of the informants still commute
to their home provinces for the purpose of visiting relatives.
The background of the study area
The researchers chose Tawau as the focus area because this area has the highest number
of the Bugis ethnic traveling in and out of it. Results of preliminary observations indicate
that the process of migration or displacement often occurs specifically in that area.
Sabahs group of ethnics originally consists of a number of indigenous tribes but now, it
has turned into a plural society due to migration processes that occur at the beginning of
the 10th century. The migration processes are mainly from Sulawesi Island, Indonesia,
Philippine Islands, Cocos Islands and the Moluccas, Sulu and mainland China.
by the Department of Statistics, registered foreign population now is more than part of the
total number of immigrants that exists in the state.
Findings
The findings discussed are based on data analysis was done by researchers. Quantitative
data were analyzed using SPSS software Version 2.0. The first part of this description is
based on descriptive statistics that affects the background of the respondent. then the
frequency, cross tabulation, reliability and lastly is the regression.
Generally, the description in chapter 4 will answer all the three research questions,
namely: (a) What are the factors that made Tawau the focus of the Bugis migration?
Factors that caused the Bugis people from Sulawesi to migrate into Tawau is due to social
factors. This is because, cronback's alp(.868) the social factor is higher than the political
and economic factors. If viewed from the analysis of the frequency, a statement
expressing the desire to enjoy basic amenities had occupied the highest percentage
compared with other statements. The pull factors that caused the Bugis migration is
because of the desire of these communities to enjoy basic amenities, such as educational
institutions for their children, hospitals, entertainment centers, bank, water, electricity,
public transport and so on. These facilities may not be provided by the original area of
Sulawesi Island, Indonesia.
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The results obtained in this research differs from the statements expressed by
Osman(2000) which states that the migration Bugis today has been influenced by
economic factors. Tawau Districts resource-rich economy has become more pull factors
encouraging the influx of foreigners, especially Bugis. In the past, this area has become a
center of economic activity by the Japanese before the Second World War. Economic
activities carried out when it is rubber plantation, coconut, manila hemp, fishery and
forestry production. Provincial Tawau can also be used as a port city and for plantation
purposes because of its strategic location bordering limitation British Borneo and Borneo
Netherlands(In quotes Sintang, S. H., 2007).
(a) Does the Bugis culture that tends to be practiced in Tawau, Sabah
undergoes a transformation due to the impact of migration?
Bugis culture that tends to experience change are the religion and beliefs. Regards to the
schedule of reliability and validity tests revealed religions and beliefs have cronback's
alp(.903) are the highest compared with other cultures. The impact of religion and belief is
the most dominant cultural transformation Bugis. It is compatible with the assumption
that the spread of H1 are the factors that influence the Bugis culture change. The
teachings of Islam are strongly practiced in this area has led to the transformation of
Bugis culture. According to one informant, some cultures had to be eliminated due to
conflicts with the teachings of Islam. Bugis culture practiced in Tawau is in contrast to the
culture of our original territory. This is due to the influence of the indigenous communities
and the teachings of Islam.
The findings show that there are 63.5 percent or 188 out of 296 respondents disagreed
with the statement that they are still using books like I La Galigo as a source of
confidence. While 25.0 per cent or 74 respondents also said they strongly agree with the
statement. This has proved that the migration of Bugis to Tawau because they preferred
teachings of Islam compared to Bugis.The migration of Bugis from Sulawesi to Tawau has
caused them to combine the teachings of Islam and Bugis. They cannot get away from
practicing the customs and beliefs of Bugis which has been inherited for ages but those
who had converted to Islam are forced to follow the teachings that have been issued. This
assertion is supported by Syria Binti Mahide, an informant who stated that Bugis now
combine the teachings of Islam and the tradition of the Bugis.
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people can be easily pointed out by strengthening the core of the foundation of unity
among Malaysians.
References
Abdurrahman, E. J. (2013). Migrasi suku-suku dan Asimilasi Budaya di Indonesia .
Demografi.Bps , 1-26. Ammarell, G. (2002). Bugis Migration and Modes of Adaption to
Local Situation. University of Pittsburgh,
51-67.
Angsar, A. M. (1989). Falsafah senibina tradisional melayu Bugis. Uitm.Edu.my , 1-23.
Barker. (2011). Cultural and Cultural Studies . Sage Publication 1-38.
Beddu, S. (2009). Arsitek Arsitektur Tradisional Bugis . E-Journal , 190-198.
Berry, J. W. (2005). Acculturation: Living successfully in two cultures. Science Direct, 1-15.
Brinson, P. (n.d.). Cultural Diamond 3? (Diamond in the rough) . IdeaMines , 1-43.
Geertz, C. (2008). Tafsiran Budaya. Malaysia: Ampang Press Sdn.Bhd.
Heinonen, M. (2003). Migration and the false promise of growth. Emerald Insight , 197208.
Ismail, S. (n.d.). Bahasa dan Sistem Tulisan Orang Bugis di Kampung Parit Keroma. UM
Students' Repository, Bab 1; 1-22 muka surat.
Jabatan Perangkaan Malaysia. (2010). Jumlah penduduk Negeri Sabah. Dicapai daripada
http://www.statistics.gov.my/portal/index.php?lang=en#
Jamal, O.H (2008). Prosiding Bugis Sabah 2007. Sabah : Universiti Malaysia Sabah (UMS).
Nelmawarni, N. H. (2009). Sejarah Kedatangan Masyarakat Bugis ke Tanah Melayu; Kajian
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Pradadimara, D. (n.d.). Tentang Manusia Bugis Karya Pelras. sulawesi.cseas.kyoto.
Pratiwi,
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H.
(n.d.).
Asimilasi
dan
staff.uny.ac.id/sites,1-9.
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Akulturasi:
Sebuah
tinjauan
konsep.
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