ANALYSIS THE MEANING OF “DENGKA SE LOLO” HARVEST PARTY FOR THE

PEOPLE IN PABENTENGAN VILLAGE, KAEMBA HAMLET

NUR AFDILAH

06120190127

ENGLISH DEPARTEMENT

FACULTY OF LETTERS

UNIVERSITAS MUSLIM INDONESIA

MAKASSAR

2023
 TABLE OF CONTENTS

TABLE OF CONTENTS .............................................................................. ii

CHAPTER I.................................................................................................. 1
INTRODUCTION ......................................................................................... 1
A. Background ............................................................................... 1
B. Problem Statement ........................................................................ 4
C. Objective of The Study ................................................................... 4
D. Significance of The Study .............................................................. 5
E. Scope of The Study........................................................................ 5

CHAPTER II ................................................................................................ 6
REVIEW OF THE RELATED LITERATU .................................................... 6
A. Previous Research ........................................................................ 6
B. Theoritical Background .................................................................. 7
1. Culture ....................................................................................... 7
2. Bugis Tribe ................................................................................. 13
3. Traditions ................................................................................... 15
4. Custom ....................................................................................... 17
5. The Tradition of “Dengka Se Lolo” Harvest Party ....................... 18
6. Pabentengan Village .................................................................. 22
CHAPTER III................................................................................................ 23
RESEARCH METHOD ............................................................................. 23
A. Research of Type ........................................................................... 23
B. Time and Location of Research ..................................................... 23
C. Source of Data ........................................................... 23
D. Data Collection Procedures ........................................................... 24
E. Data Analysis ...................................................................... 25

BIBLIOGRAPHY ......................................................................................... 28

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 CHAPTER 1
INTRODUCTION

A. Background

The Indonesian nation is a nation whose society is very diverse consisting of

several tribes, religions, cultures and customs. These tribes still maintain the

authenticity of their customs, traditions and culture. One very interesting aspect of

culture in Indonesia as a whole is the cultural authenticity of several regions that are

still maintained.

Culture and communication cannot be separated, because in essence all of our

behavior is very dependent on the culture, language, rules and norms of each of us.

Culture and communication have a reciprocal relationship. Culture which is part of

communication behavior and in turn communication also determines, maintains,

develops or transmits the culture. So it can be determined that culture is

communication which is a culture (Puspitasari & Jeanny Maria, 2016)

One of the areas inhabited by the Bugis tribe is Maros Regency, which is one of

the regencies in South Sulawesi, Indonesia. Maros Regency is divided into 14 sub-

districts covering 80 villages and 23 villages. This district has an area of 1619.11

KM2. Maros Regency is an area that is directly adjacent to the capital of the province

of South Sulawesi. The natives of this area are the Bugis people who are devout in

worship and uphold the adab of mutual respect and mutual help.

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 Marusu Sub District Pabentengan village, Kaemba hamlet is one of the areas

where is still a lot ofagricultural land found so that local people use it to grow rice.

What’s unique is that every year when the main harvest arrive they still carry out the

harvest party tradition which is no longer carried out by other villages in the sub

district. Therefore the author is interested in conducting research on what the message

means for the local community so that is still preserves that culture.

One manifestation of the culture that exists in society is the implementation of

the Rice Harvest Festival in which there is high cultural value. The Rice Harvest

Festival tradition is the implementation of local community beliefs that are able to

provide its own meaning for the community. Through the Moral Messages in the Rice

Harvest Festival Tradition, it is implied that in this life and living natural law applies

that exists beyond human power which is absolute.

Art is part of culture and is a means used to express a sense of beauty from

within the human soul. In addition, art also has other functions. for example, myths

serve to define norms for orderly behavior and to transmit cultural customs and

values. Art is also a very valuable legacy from our ancestors that needs serious

attention, considering that art is the wealth and identity of the Indonesian nation

(Marzam et al., p. 17).

Within the Bugis tribe, there are various traditions or customs that are scattered

in several areas in South Sulawesi Province, such as in Maros Regency, which until

now still maintains the traditional harvest tradition which is now starting to be

forgotten along with increasingly modern developments. Se Lolo Reminds Us of the

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Cosmology of Life for Rural Farmers in Every Day. Rice is not only a source of life,

it is also a human being who transforms into rice so that humans can get something to

eat in order to survive.

It is a rice harvest festival tradition (Dengka Se Lolo), a tradition of the Bugis

rice harvest party because it is a unique performance that produces regular rhythmic

sounds or tones made from the shrewdness of the players. This tradition has been

passed down from generation to generation among the people of the Makassar Bugis

tribe, especially in Pabentengan Village, Kaemba Hamlet.

The rice harvest party (Dengka Se Lolo) itself is an activity of processing paddy

into rice by pounding it with a pestle (a kind of large stick made of bamboo) in a

mortar by farmers in the past before the advent of rice milling machines which made

it easier to process rice into rice.

Initially, Dengka Se Lolo started from the harvest custom that was carried out by

farmers when they were harvesting, namely starting from going down to the fields,

plowing, until it was time to harvest. There is an Appalili Ceremony before Plowing

the Land. There is an appatinro Pare before the rice seeds are sown. This ritual can

also be done when storing rice seeds in the possi balla, a special place located in the

center of the house which is intended to keep no animal from passing above it. And

when the harvest arrives, a katto bokko is held, a harvest ritual raya which is usually

accompanied by kelong pare. After going through the ritual, Dengka se Lolo is

carried out, which means the activity of Pounding Young Rice.

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 This research will discuss the meaning of the message contained in the "Dengka

Se Lolo" rice harvest party and the evaluation of the surrounding community when

witnessing the Dengka Se Lolo tradition. In some traditional cultures, harvest

festivals often contain historical philosophies contained in several components that

support these traditional processions.

Therefore, with this research, it is hoped that we as people who live in the

province of South Sulawesi can find out more about the meaning of the messages

contained in the attributes and movements at the "dengka Se Lolo" traditional rice

harvest festival.

B. Problem Statement
Based on the background above, the problem statement as follows:
1. How are the processes of “Dengka Se Lolo” Harvest party?

2. What is the meaning of the moral message contained in “Dengka Se

Lolo” Harvest Party in Pabentengan Village, Kaemba Hamlet?

C. Objective of the Study

In relation to the problem statement above, the researcher determined the

objective study as follows:

1. To know the processes of “Dengka Se Lolo” Harvest party in

Pabentengan Village,Kaemba hamlet Marusu District Maros Regency

2. To find out the meaning of the message on the tradition of “Dengka

Se Lolo” harvest party for the Pabentengan Village, Kaemba hamlet

Marusu District Maros Regency

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D. Significance of the Study

The significance of the study of Dengka se Lolo harvest party as follows:

1. This research is expected to be a reference material for further research related

to the meaning of the moral message contained in the "Dengka se Lolo" Rice

Harvest Festival Tradition in Pabentengan Village, Kaemba Hamlet Marusu

District Maros Regency

2. Add insight and knowledge to the author in terms of Understanding the

Meaning of the Moral Message contained in the tradition of the "Dengka Se

Lolo" rice harvest festival.

E. Scope of the Study

This research is a literature study because that all materials and data are

obtained from written sources related to the object under research. In this study the

researchers limited the scope of the study to only the process and meaning of the

“Dengka Se Lolo” Harvest Party for the people of Pabentengan village, Kaemba

hamlet.

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 CHAPTER II
REVIEW OF THE RELATED LITERATURE

A. Previous Research

Research on Tradition has been carried out by Jumardin (2017), looking at

Tradition carried out from community expressions as gratitude for the success of

agricultural products and as a place for hospitality and nature conservation.

Aswan's research (2018) looks at ritual as cleaning land new that has not been

planted rice. Society asks application to Kadaso and ask permission for open land

new and respect and clearance to Kadaso. Next as from part immunization or

immunity body to disease for processor land and prevention disease to plant.

Hartati muslihi zimani's research (2018) The results of his research on the

meanings contained in each language explain that there is hope for the community to

get blessings and grace so that they are protected from various kinds of disasters or

calamities that befall the village and themselves.

The tradition of the “Dengka Se Lolo” Rice Harvest Festival in Pabentengan

Village, Kaemba Hamlet, Maros Regency as an expression of community gratitude

for the Creator. Seeing this tradition from the point of view of the community's

gratitude for the creator and asking for blessings, strengthens intimacy, friendship and

for the safety of the village.

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B. Theoretical background

1. Culture

a. Definition of Culture

The term " culture " (culture) is defined as ' whole method deep life

(way of life). something Public certain '. Which is also implied is that culture

it is “learned” and “ shared ” or worn shared by members something society .

However so, must acknowledged that culture is something very complicated

concept. In his book Keywords, Raymond Williams, a theoretical culture

eminent, stated that "Culture is one of the two or three complicated words in

the English language" (Williams, 1976).

All things or things that are produced or done by humans are culture,

while objects that are present or arise without human intervention are part of

the natural world.

Even though it is used in various ways (in scientific studies and in

everyday life), this concept, implicitly or explicitly, confronts 'culture' and

'nature' (nature). All things or things that are produced or done by humans are

culture, while objects that are present or arise without human intervention are

part of the natural world. Christopher Jencks delivers culture in definition this

as “all which is symbolic: the learned ... aspects of human society' (Jencks,

1993).

Jenks,more further, differentiate usage the term ' culture ' in 4 senses

main:

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1. Culture often looked at as a 'state of mind. People are said to be

' cultured ' if they move to the direction of 'the idea of

perfection, a goal or an aspiration of individual human

achievement or emancipation '. In perspective this, culture seen

as something owned quality capable individuals obtain

learning and achieving lived quality as desired by cultured

beings. Definition this looks deep too views writer like

Matthew Arnold.

2. The first definition above is very elitist in the sense that certain

human aspects are seen as superior to other aspects.

3. Definition second this is also elitist in definition that he no

looked individuals certain more tall than individual other, but

look certain society more tall than Public other . In context

this, culture tightly related with the idea of civilization . A

number of group Public seen as “more cultured” (more

cultured) or “more civilized ” (more civilized) than the others .

View about culture this tightly intertwined with ideas

evolutionary ideas, as taught by Herbert Spencer who saw

more western society evolved (evolved) than other society.

4. Definition third looked culture as "the collective body of arts

and intellectual work within anyone's society ". As Jencks

describes, concept this is sufficient definition common and

8
 used by people broad. In perspective this, culture found in

theatres concerts, galleries and libraries, rather than inside

aspect life social human. Culture in definition this often called

" culture "admirable” (high culture).

5. Definition final looked culture as "the whole way of life of a

people ". Definition this adopted by Ralph Linton who said that

"The culture of a society is the way of life of its members; the

collection of ideas and habits which they learn, share and

transmit from generation to generation” (Linton, 1945) .

Of the four definitions above, the fourth is the most widely

used by contemporary sociologists.

b. Types Culture

Culture in the fourth sense actually encapsulates the whole theme that

is usually worked on by sociology. The types of the culture include:

1. Culture Adiluhung (High culture)

' Culture adjuhung ' refers to creations culturally

(culturally). special have high status. Type this looked at as

milestone highest on a creative level humane. Products in

forms sustainable art usually looked at as example culture

adjunct, for example, opera works, works by composers classic

like Beethoven and Mozart. work painting by Leonardo da

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 Vinci, and works literature as Shakespeare and John Milton

composed

2. Folk culture

'Folk culture' (folk) refers to the culture of ordinary

people. ordinary people, especially those living in pre-

industrial societies. Dominic Strinati asserts that folk culture

usually emerges “from the grass-roots, is self-created and

autonomous, and directly reflects people's lives and

experiences” (Strinati. 1995). Examples type this covers song

people traditional (traditional folk songs) and stories inherited

tradition from generation to generation.

3. Culture (Mass culture) For the world of criticism culture,

'Culture the masses ' views as not enough worth

compared culture people. Culture mass is product from

industrial society, differently from culture the people who are

peculiarity Public premodern, pre -industrial. Culture mass is

mass media products, and examples includes popular films, TV

soap operas, and recorded pop music .

4. Culture Popular (Popular culture)

The term 'popular culture' is often used in the same

sense as the term 'mass culture'. This type includes any cultural

product that is valued by a large number of ordinary people

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 without pretense of cultural expertise: for example, TV

programmes, pop music, mass-market films such as Titanic

and the Star Wars series, and popular fiction such as detective

stories. .

5. Sub - culture (Subculture)

'Sub- culture ' is term that is wide used inside discipline

sociology for refers to "groups of people who have something

in common with each other (they share a problem, an interest,

a practice) which distinguishes them in a significant way from

other social groups” (Thornton, 1997). Term this imposed on

one broad group, incl living communities adjacent and own

style same life, group teenagers who have the same musical

taste, and enjoy activity time the same leisure (eg , ravers),

groups ethnicity , people who live belief the same religious ,

members same gang , and so on . a number theorists, especially

functionalist, inclined give pressure at a level where an culture

- deep definition style lived - lived shared by its members. a

number other theorists give pressure on one or more aspect

pluralism cultural or sub- cultural differences in society.

c. Local Culture

According to Sirbani (2012), local wisdom is a form of genuine

knowledge in society that originates from the noble cultural values of the local

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community to regulate the order of community life or is said to be local

wisdom, while local wisdom has been introduced in Article 1 paragraph (30)

of Law Number 32 of 2009 which states that local wisdom is noble values

that apply in the governance of community life to protect and manage the

environment in a sustainable manner.

According to Rahyono, (2009). Local wisdom is human intelligence

possessed by certain ethnic groups which is obtained through community

experience. That is, local wisdom is the result of certain communities through

their experiences and may not necessarily be experienced by other

communities. These values will be very strongly attached to certain

communities and these values have gone through a long journey of time,

throughout the existence of that society. Alfian, (1985: 23) in Lintje Anna

Marpaung (2013; 121) says that wisdom starts from the ideas of individuals

which then meet the ideas of other individuals, so on in the form of collective

ideas. This local wisdom is usually created and practiced for the good of the

community that uses it. There are times when local wisdom is only known and

practiced by a small number of people, for example in sub-districts. However,

there is also local wisdom that is used by a large group of people, for example

ethnic local wisdom. This local wisdom cannot be separated from the culture

of the people who support it. Local wisdom, usually includes all elements of

human culture, which include: religious systems, language, economy,

technology, education, social organizations, and the arts. Local wisdom starts

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 with an idea or ideas, which are then applied in the practical stages, and the

creation of cultural materials. It will continue to develop according to the

times, the intensity of social interaction, and socio-cultural enculturation.

Especially in a world that knows no boundaries like today, local wisdom is

very much colored by the human insights that think about and use it. Local

wisdom can also support the existence of certain nation states. Even in

formulating a nation state, it is always colored by local wisdoms that grow in

the society that forms and aspires to the nation state. Von Savigny stated that

law is a vogeist of the soul of the people which is not easily translated through

even law-making (Azyumardi Azra, 2007: 34) in Lintje Anna Marpaung

(2013; 121).

2. Bugis Tribe

a. What is Bugis Tribe?

The word "Bugis" comes from the word To Ugi, which means Bugis.

The name "ugi" refers to the first king of the Chinese kingdom in Pammana,

Wajo Regency today, namely La Sattumpugi. When the people of La

Sattumpugi named themselves, they referred to their king. They dub

themselves as To Ugi or people or followers of La Sattumpugi. La Sattumpugi

is the father of We Cudai and is related to Batara Lattu, the father of

Sawerigading. Sawerigading himself is the husband of We Cudai and gave

birth to several children including La Galigo which is the largest literary work

in the world with a total of approximately 9000 folio pages. Sawerigading

13
Opunna Ware (Yang Tuan di Ware) is a story set forth in the literary work I

La Galigo in the tradition of the Bugis people. The story of Sawerigading is

also known in the traditions of the people of Luwuk, Kaili, Gorontalo, and

several other traditions in Sulawesi such as Buton.

The ancient Bugis people considered their ancestors to be natives who

had been visited by direct incarnations of the “upper world” that “went down”

(manurung) or from the “underworld” that “went up” (tompo) to bring social

norms and rules to earth 10. In general, the Bugis people believe strongly in to

manurung, there is not much difference of opinion about this history. So that

everyone who is an ethnic Bugis, of course, knows the origins of the existence

of the community. At the beginning of its development, the Bugis people

adhered to traditions, from how to form groups, where to live, food, clothing,

funerals, to giving offerings. If you look at its early history, the Bugis people

don't know what religion they follow because the understanding they use is

very primitive, but if you look at the way it is presented they approach Hindu-

Buddhist religion. The Bugis community is also known as a superior trader, as

evidenced by their trading results such as balances, bronze in Selayar, bronze

axes on the southern tip of the South Sulawesi peninsula as well as various

Buddha statues in Bantaeng and Mandar as well as various other export

trading products.

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 b. History of the Bugis Tribe

South Sulawesi is the place of origin of the Bugis tribe which can be

seen from its language and customs. Even today, there are also Bugis tribes

who migrate far abroad, namely Malaysia, Singapore and the Philippines. The

history of the Bugis tribe has something to do with the history of the Malay

people who entered the archipelago after the first migration 3500 years ago

from Yunnan, South China, including the Deutero or young Malay tribe who

came from the Malayan-Mongoloid race. The development of Bugis tribal

customs then led to the emergence of many kingdoms such as Bone, Luwu,

Wajo, Soppeng, Sinjai, Barru and many others. Today all of these kingdoms

become districts, where the Bugis are the majority population.

The Bugis tribe has unique customs. Between 1512 and 1515, there

were about fifty kingdoms where the majority of the population worshiped

idols or adhered to animism-dynamism. it could look at the procedure Bugis

burials. Moment that they still bury the dead by ordinance era pre history, that

is with lead to east and west as well given stock as bowls, crock, oysters and

stuff artificial China as well as thing valuable other. Even for nobles and

magnates prominent on his face given Closing made face from gold or silver.

As proof that they have a high social stratum in society.

3. Tradition

The Indonesian nation is a nation that generally lives as a farmer.

Because of this, as an agrarian country, the dominant tradition is a strong

15
agrarian tradition which gave birth to many cultural events in Indonesia

related to rituals or traditions of planting and harvesting, especially in

agriculture. The agrarian tradition was born because it was also supported by

the seasons which are closely related to planting and harvesting, namely the

rainy season and the dry season.

In reality on the ground, traditions and rituals are an inseparable part

of every human life. This closeness makes the two mutually influence the

character and personality of a person in the area. In fact, tradition can

sometimes occupy an equal position with spiritual rituals or religious

teachings. It is well known that a society considers a tradition to be an

essential part of religion which has entered the social order of life. This is

because traditions, rituals and religious teachings have something in common

that were both taught by our ancestors which were passed down with the

intention of teaching or giving good and useful instructions for human life.

Tradition in the anthropological dictionary has similarities with

customs, namely habits that are magical-religious in nature from the life of an

indigenous population which include cultural values, norms, laws and rules

that are interconnected, and then become a system or rules that have been

established and include all conceptions of the cultural system of a culture to

regulate social action in society itself.

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4. Custom

1. What is Custom?

Custom is a habit that grows and is formed from a community or area

that is considered to have value and is upheld and obeyed by its supporting

community.

Customs are a collection of rules of conduct that have the highest

position because they are eternal and very strongly integrated into the people

who have them. Tradition is a code of behavior that is eternal and passed

down from generation to generation as an inheritance so that it has a strong

integration with the behavior patterns of society. Customs are cultural

behavior and rules that have been tried to be applied in the community.

Customs are a characteristic of an area that has been inherent since time

immemorial in the people who practice it.

Customs are a collection of social rules that have existed for a long

time and have become a habit (tradition) in society. Scientific research and

studies on tradition fall within the scope of cultural studies. By using cultural

studies, the meaning of a tradition can be clearly described as the scope of the

cultural system of customs, it functions as a guideline for behavior and

guidelines for controlling every human action. Customs and society are

executors of culture. Culture is knowledge acquired by humans and used to

interpret experience and cause behavior.

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 2. Relationship between culture and tradition

In the sociology dictionary, it is defined as customs and beliefs that

can be maintained from generation to generation. Tradition is the

similarity of material objects and ideas that came from the past but still

exist today and have not been destroyed or damaged. Tradition can be

interpreted as a true inheritance or legacy from the past. However,

traditions that occur repeatedly are not carried out by chance or on

purpose.

Both are related to culture and belief. In addition, customs and

traditions are closely related to historical values. Therefore, people who are

aware of the importance of history will preserve the ancestral heritage in the

form of these traditions and customs.

5. The tradition of Dengka Se Lolo Harvest Party

Every regions in Indonesia have a variety of cultures with distinctive

characteristics and their respective histories, one of which is the Dengka Se

Lolo tradition of the Bugis-Makassar tribe in South Sulawesi and its

surroundings. This traditional party to give thanks for the harvest has been

going on for generations among the community, especially in the Maros

region, precisely in Pabentengan Village, Kaemba Village.

Within the Bugis tribe, there are various traditions or customs that are

scattered in several areas in South Sulawesi Province, such as in Maros

Regency, which until now still maintains the customary harvest tradition

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which is now starting to be forgotten along with increasingly modern

developments. For the people of Dusun Kaemba, the Dengka Se Lolo

tradition reminds us of the cosmology of everyday rural farmer life. Rice is

not only a source of life. He is also a human being. He sacrificed and

transformed into rice. So that people get something to eat. Initially, Dengka

Se Lolo originated from harvest customs or habits carried out by farmers

when they were harvesting. That is start from down to the fields, plowing the

fields, until arrive time harvest rice. There is a ceremony appalili before

piracy ground. There is appatinro pare or appabenni ase before seeds paddy

seeded. This ritual is also common conducted moment keep seeds rice in possi

balla, the place special centrally located designated house for take care not to

one animal pass on it. After through the series of rituals then held Listen to Se

Lolo. In Pabentengan Village and its surroundings this ritual known with

Dengka se Lolo, which means activity pound paddy young.

Tradition and culture are the identities that are owned by each region.

The Dengka Se Lolo tradition is a tradition that is carried out by the people of

Pabentengan Village, Dusun Kaemba every year and sometimes for three

years when they get an abundant harvest. Community Traditions in

Pabentengan Village are unique and have their own characteristics, this

tradition is what characterizes and distinguishes the people of Pabentengan

Village from other communities. Why Typical, because culture is built by

society for their benefit.

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 Dengka Se Lolo is the activity of processing rice into rice by pounding

it with a pestle (a kind of large stick made of bamboo) on a mortar made of

stone or bamboo. Of course this was done long before the existence of modern

rice milling machines like now.

Tradition is something that is made by humans together, not a tradition

that comes from outside. Tradition or culture that comes from outside can

only be used as a reference by certain people. But the culture that emerges

from within the people themselves has been internalized and used as a

common guide.

As with traditional ceremonies in general, so are the activities of the

harvest festival tradition where the implementation must be in accordance

with what their ancestors did. Because the ceremony is considered to be an

activity that is considered sacred, it will be carried out according to what has

been determined by custom.

According to Dadang Kahmad (2000:29). That the important elements

in carrying out the ceremony are the place, time, performers, ceremony

facilities and infrastructure, namely:

a. Place, the ceremony can be outdoors or indoors depending on the

suitability of the ceremony you want to carry out. The choice of

place must be in accordance with the wishes of the perpetrator and

not violating existing norms.

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b. Timing, determining the time of implementation is not easy,

usually there are certain moments that have been arranged and

believed to be passed down from generation to generation related

to certain ceremonies. For ceremonies that have a long span of

time, the choice of day is important, because in religious societies

there are usually beliefs about good and bad days.

c. The ceremonial leader, the ceremonial leader is a person who

plays an important role in the course of a ceremony, where the

leader must act as someone who can give instructions to the

ceremony participants.

d. Actors, perpetrators are the main thing in the ceremony that not

everyone becomes actors, depending on the criteria (norms)

determined in society and the ability of the perpetrators to carry

out their functions in the ceremony.

e. Facilities and infrastructure, preparation facilities and

infrastructure ceremony must precise and complete. Without

completeness facilities and infrastructure ceremony, performer

ceremony, reluctant carry out ceremony because violate norm

culture, religious norms that have exists and is considered sin

(Dadang Kahmad. 2000: 29).

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6. Pabentengan Village

Pabentengang village is a highland area, with an area scale of

905.35H. The natural condition of Pa'bentengang Village is agricultural land

and ponds which are mostly rainfed. The road to this village is mostly still

rocky (hardening) and a small part has been concreted, with a distance of

approximately 4 Km from the District City and 21 Km from the Regency

City, it takes about 20 minutes from the Regency City to reach it.

Most of the residents of Pa'bentengang Village live working in the

Industry, Maritime, farming, ponds, fishermen, cattle, duck and chicken

livestock business. All cultivated traditionally, in a flat topographical area.

Only a few of them work in government offices. The educational background

of the people is also still very low. Only about 3 percent of them have

bachelor's degrees, most of them only have education up to junior high school.

Pa'bentengang Village Administrative Boundary

To the West : Bordering the Makassar Strait

To the south : Bordering Makassar City

To the North : Bordered by the Nisombalia Strait

To the East : Bordering with Temmapadduae Village

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 CHAPTER III
RESEARCH METHOD
A. Research of Type

Method research will be use in study this is method qualitative. Method study

qualitative aim dig and build something proposition or explain meaning behind

reality ( Bungi, 2010). Method study qualitative is method research used for examine

the conditions natural object (eg his opponent is experiment ), where study is as a key

internet , retrieval sample data source done in a manner purposive and snowball,

technique data collection with triangulation ( combined ), analysis and characteristics

inductive / qualitative , and results study more emphasize meaning than

generalization .

B. Time and Location of Research

Research Locations will carry out in Pabentengan Village, Kaemba Hamlet,

Marusu District Regency Maros where time research to be conducted in February-

March 2023.

C. Source of Data

The data source is all something that can give information regarding data. Data

will be obtained by using interview techniques with informants, namely the Village

Head, Hamlet Head, Rt Head, Traditional leaders and community Leaders who were

in the scope of Pabentengan Village, Dusun Kaemba.

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D. Data Collection Procedures

Steps in collection data :

1. Observation

Observation is observing and paying attention as well as record data or information

based on background behind research done and get description about Researched

institution. This data collection technique usually used if researcher want to know

symptom about behavior man, symptoms natural and if observed respondents no too

big. In process engineering this data collection there is two Thing urgent that is

observation and memory. The following are observation steps

a. Determine the subject group to be observed

Research subject are groups that will be observed and they are

expected to be able to provide a number of nonverbal information to

researcher.

b. Familiarize yourself with the subject under study

Familiar situations are very important to make subjects become open

individuals, so that the research situation does not take place in a formal

situation.

c. Conduct research by observing and recording field conditions within a certain

period of time.

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 2. Interview

Interview is meeting two people for exchange information from idea

through ask answer. So could constructed meaning something topic certain.

Interview used as technique data collection when researcher want to do

studies preliminary for find must problems researched, but also when

researcher want to know things from more respondents in again.

Interview part urgent for research. Interview conducted for get related

information with object research. Interview results here it is who will

processed and used results research conducted. Activity interview conducted

by researchers with sample in Traditional figures in Pabentengan Village,

Kaemba Hamlet.

3. Documentation

Documentation is a record of past events. Documents can be in the

form of writing, pictures, or monumental works of a person. Written

documents such as diaries, life histories, regulatory biographies, and policies.

Documents in the form of images are usually photographs, live images,

sketches and others. Documents in the form of works such as works of art,

which can be in the form of photos or recordings of research activities carried

out in Pabentengan Village, Dusun Kaemba.

E. Data Analysis

Data analysis technique will be using for collect data that is qualitative for find

what the researcher wants. Deep data processing study this conducted with method

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organize in a manner systematic in notes results observation of written data and data

not written, As well predict results interview as supporting data. data that has been

collected described as findings in report research. In other words, technique

processing of the data taken that is reduce data, present data, and draw conclusion.

Fourth Suite activity technique analysis of the data writer apply as following;

1. Collection (Collection Data)

Data collection is technique or method used by researchers for collecting

data. Data collection was carried out for obtain required information in

framework reach purpose research. In this case, what was collected was

the results of interviews, observation results, and documentation obtained

from the informants studied.

2. Data Presentation (Display Data)

Data presentation is done in shape description brief, chart, relationship

Among categories, flowcharts and the like. With display data then make it

easy for understand what happens, plan plan next based on understanding

with use method used in study this descriptive analysis,

3. Data Reduction (Reduction Data)

Deep data reduction study means summarize, choose things principal,

focus on things important to be object in research, in study this is the

author do the data obtained from field in a great number, then from that

need to be recorded and investigated more detail again.

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4. Conclusion Drawing (Conclusion Drawing)

In Qualitative data analysis also require withdrawal conclusion.

Taking conclusion to the data that has been presented, in withdrawal

conclusion. Research is also necessary formulate characteristic

conclusions flexible and open good from results observation, interview not

documentation that has made for find appropriate theme with focus and

purpose research.

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