Siti Suwadah Rimang, Maria Ulviani, The Value of Ecological Wisdom in Oral Literature of the Bugis-Makassar Society

THE VALUE OF ECOLOGICAL WISDOM IN SOCIETY'S ORAL

LITERATURE BUGIS-MAKASSAR
Siti Suwadah Rimang1, Maria Ulviani2
1,2
Indonesian Language and Literature Education Study Program
Muhammadiyah University Makassar
e-mail: sitisuwadahrimang@unismuh.ac.id. 2 mariaulviani@unismuh.ac.id
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Abstrak
Humans and ecology are an inseparable unit in our lives, even though human beings will die, but in the
ecological wisdom system that is owned it will be passed on to the next generation. The inheritance of
wisdom values must be guarded and preserved so that they are safe from all calamities that lurk. The
ecological wisdom values contained in Makassar oral literature are the legacy of the ancestors which
are passed on to their descendants from generation to generation so that they are preserved and
maintained as a form of respect for the ancestral heritage.
One tradition that is still maintained in various ethnic groups is the tradition of holding harvest
parties in almost every region, including the Makassar tribe. This is also corroborated in the many oral
stories that have been written. The results of this study aim to describe the data that includes human
relations with the value of ecological wisdom in the oral literature of the Bugis-Makassar people.
This type of research is qualitative research using case studies that aim to explain something that is
precise, concrete and in accordance with existing conditions regarding human relations with
ecological wisdom values in the oral traditions of the Pangkep people. The results of the study show
that there is a human relationship with the value of ecological wisdom in the oral literature of the
Pangkep community which in fact is very influential for the survival of the community.

Keywords: Value, Wisdom, Ecology, Oral Literature.

1. INTRODUCTION
The current reality of Indonesia shows a tendency towards cracks that can harm the
integrity of the nation. This can be observed in the spaces of national life politically,
economically, religiously, socially and culturally. The rifts that are exhibited in almost all
spheres of national
life can be interpreted as a characteristic of modern Indonesian people who are
uprooted from their cultural roots as harmonious individuals.
Another consequence of all these crises has an impact on the rift of inter-religious
harmony and the pillars of intertwined differences that have long been attached to
Bhinneka Tunggal Ika. The social crisis took the form of violence between youths and even
brawls between students in uniform, bullying and hoaxes. All of this is an accumulation of
tendencies in Indonesian people's attitudes that actually construct a sad new character
transformation.
In accordance with the results of initial observations that the tradition in the form of
oral literature of mantras in Bugis society has experienced degradation, part of the
community no longer involves spells in farming and fishing activities, this is due to the
development of knowledge and the times which have resulted in the community not
making tradition a way of life. them so that only a part of society still uses or believes in
mantras in their lives.
So it can be concluded that cultural degradation in this case is a phenomenon of a
decline and decrease in the value of the mind and reason of individuals or groups of
people so that it has an impact on reduced value in welfare.

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The role of the community, especially in maintaining the authenticity and position of
their traditions, is very influential because they are giving up the main thing in preserving
culture so that it survives and continues to be their identity. However, in reality, the era of
globalization requires people to be modern to keep up with the times. But people basically
believe that their respective cultures are to be used as the most powerful tool to be used to
counter cultural change (Friyono in Duija, 2005: 112). The importance of preserving and
using traditions, especially oral traditions, which begins to assume a tendency towards
cultural change which is slowly experiencing degradation caused by several aspects that
occur in society, both in the form of mindsets, beliefs and globalization, especially in oral
traditions which contain the natural environment (ecology).
When discussing humans and nature, we are talking about broad and interrelated
relationships, but over time indirectly the relationship between nature and humans
becomes messy or unbalanced.
The importance of human awareness in maintaining and protecting nature must be
instilled with a good understanding (Hardiningtyas, 2016: 46). So that it increases as
natural damage caused by human carelessness in processing their environment becomes
one of the triggering factors.
Garrad (in Mubarok, 2017: 3) states that eco-criticism can help determine, seek and
resolve ecological problems in a wider scope. If it is understood that literature develops
from the social environment and the natural environment (ecology), in this case eco-
criticism functions as a medium of representation, views, of the realities of literary life
which have an important role in changing societal values, living values together with local
wisdom values. . To carry out the analysis in this study used ecocritical studies. Eco-
criticism is a theory that involves humans, literature and nature. Literature is one of the
means and media for human expression, therefore literature requires the environment as
a source of inspiration.
For objects of oral literature, a study of literary eco-criticism will show that the
wealth of values contained therein is a creative product of nature (with its various forms
of existence), because humans are an inseparable part of ecology. Eco-criticism in
literature can show messages of wisdom in oral literature. Ecocritical theory is used in this
study to examine how the relationship between culture, in this case traditions, especially
oral literature, and the environment of the Pangkep people's mantra.
2. RESEARCH METHOD
This research was conducted in Boddie Village, Mandalle District, Pangkep Regency.
This research was conducted in January 2023. The data collection technique used in this
study was descriptive qualitative. The data analysis techniques relate to identification,
clarification, interpretation, analysis and conclusion. The informants in this study were 3
people from Boddie Village. The data sources in this study are primary data and secondary
data.
Data collection techniques were carried out through observation techniques, field
research, interview techniques and documentation then analyzed using qualitative
descriptive analysis.
3. RESEARCH RESULTS AND DISCUSSION
The Value of Ecological Wisdom in Oral Literature of the Bugis-Makassar Society Data
1. Bismillahirahmanirahim, nurung mammula' nurung mappamula utanengko Mutuo;
Mutuo Musawe, Musawe Mupenno. Asisillahi asenna fruit nyamengnge' pajajiko salama'
Mabarakka' Lailaha Illaulah Allahuakbar Barakka Lailaha Illaulah. Translation:
Bismillahirahmanirahim, when I was about to start, I planted so that you would grow,
grow and develop, develop well. Asisillahi fruit, you are planted with comfort and well-
crafted. Based on the mantra above, it can be explained that the contents of the mantra are
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a form of respect for nature marked by the tradition of the Pangkep people who interact
with nature through readings of offering prayers so that unwanted things do not happen,
such as plants that do not grow well, damage crops due to pests and unfavorable weather.
In the first stanza in the structure of the farming spell, two important aspects of the
natural environment emerge, namely: a) god; b) plants; c) humans; God of the universe.
The essence of all life on earth is God, the creator. The presence of plants, humans are
regulated by Allah SWT. The cycle of life that starts from birth, small, mature, old, died,
sick, all healthy has been arranged by Allah SWT. Therefore, it is the duty of man to
present God the Creator in every activity of his space. The Bismillahirahmanirahim
sentence that opens the mantra is a description of nature, nature, something that is
natural, an undeniable fact, that the universe and everything in it is governed by God the
Creator. Therefore it is imperative to start a job
by mentioning the name of Allah SWT; in the name of Allah, the Most Gracious, the Most
Merciful. As living creatures created by God, humans must also realize and understand
that everything that happens in the universe has been arranged by Allah SWT as the
Creator.
Imaging nature, the origin of humans, the origin of plants and the origin of the human
body are from God.
Data 2. Bismillahirahmanirahim, asisillahi aseng rilangi'mu; muno'rilino e muancaji
kumurumangemu; muendre Mutuo (lasuna) because Lailaha Illaulah Alusu Tanah
Muaddangkari; angngingnyawamu uwae andremu puang Allah SWT paddisingingmu
mase- mase ko mujaji Mutuo Mumabarakka Lailaha Illaulah Allahuakbar. Translation:
Bismillahirahmanirahim, genealogy of your heavenly name, you come down to earth in the
hope that you can live a long life, you grow and live on the ground you walk on, your
breath blows and you grow from a water source as your food source. With serious faith in
Allah SWT, grow and live Barakka Lailaha Illaulah Allahuakbar.
The meaning generated in the mantra provides direction to the community, especially
the Pangkep community, to apply the principle of compassion for nature by treating
plants, in this case plants and using land properly. Maintaining the ecosystem and the
condition of the soil when farming is important because the soil supports the plants, the
more fertile the soil is, the better the growth of the plants planted. In addition, fellow living
things have rights and obligations to be protected, cared for and cared for because this is
not only for their own interests but for the common good. Based on the mantra above, it
can be explained that the contents of the mantra are a form of the principle of compassion
and concern for nature. The lives of fellow members of the ecological community have an
equal relationship, humans are formed to love, care for and care for, which is a one-way
moral principle, towards another without expecting anything in return. In this case, it can
be concluded that this is not based on considerations of personal interests, but solely eyes
for the sake of nature.
Data 3. Bismillahirahmanirahim, first ripammula lapaleng lailahaillaulah upammulai
mappetik (cengke); mabarakka musawe mupenno muendre ribola ulawekku;
mappasalama sininna tau mapettie tapada salama mappasalama; Lailaha Illaulah
Allahuakbar Barakka Lailaha Illaulah Muhammadarrasululllah. Translation:
Bismillahirahmanirahim, starting with saying Lailaha Illaulah I will start picking (cloves),
may your blessings get you, you will gain weight and thrive, so that you can produce many
benefits for everyone who picks and harvests you, may safety always be with Lailaha
Illaulah Allahuakbar Allahuakbar Allahuakbar .
The meaning presented in the mantra is to provide limits for farmers in picking cloves,
that cloves that are picked or harvested are cloves that are already ripe and suitable for
picking. Because when picking cloves that are still young, it will cause the cloves that
should be ripe to be damaged or unable to grow properly. This illustrates that humans in
treating plants or living things must be selective because when they do not pay attention
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to the environment it will produce or give harm to nature by destroying the plant
ecosystem.
Based on the meaning above, it can be explained that the mantra is the principle of
responsibility towards nature. Man has responsibility for the universe as a whole and its
integration. Every part of the earth is God's creation which has its own purposes and
benefits apart from that the role of humans is very influential.
The attitude of responsibility is individual, in this case every human being has an
awareness of maintaining, caring for and protecting the natural surroundings.
Data 4. O puang sitonennae engkaka marillau lao ri idi'; adecengeng na angingnge;
adecengengna aga yae engkae ri alena. Nennia is angingnge messu. Engkaka mallindrung
lao ri idi puang pole ri ja'na angingnge nenniya ja'aga na papole'i. Translation: O God, show
me the goodness of the wind, the goodness that is in itself, also the goodness of the
destination it blows. O Lord, I seek refuge in you from all harm and from the evil that the
wind blows.
The meaning found from the mantra above is to give the meaning that when viewed
from the fact that the current weather or climate cannot be predicted, the surrounding
natural conditions are increasingly becoming a cause for concern. Therefore, this mantra
inspires the Pangkep community, especially fishermen, to try as much as possible to
maintain this tradition as a form of respect or request for nature. This tradition is a form
of activity carried out by the community to protect the environment by cooperating with
nature. The spell above is included in the principle or attitude of respect for nature.
The attitude of respect for nature in this mantra is seen from the overall meaning of the
mantra in the form of a request from the Almighty and a request to the wind to protect
them while fishing activities are carried out to provide convenience and provide smooth
sailing for fishermen in fishing activities.
Eco-criticism is the background for humans to think about the differences in aesthetic
and ethical views caused by the ecological crisis and how language and literature evaluate
it with deep ecological implications (Fenn, 2015: 115). Eco-criticism is a tool for
understanding human interactions and relationships with the environment and culture.
Environmental problems require scientific cultural analysis because these problems are
the result of interactions between ecological knowledge and cultural changes (Juliasih,
2012: 87). Eco-criticism takes an ecological approach that is centered on literary criticism
and exists not only in the application of ecological principles and studying literary ecology,
but also in a theoretical approach that includes the relation of cultural-natural
phenomena.
Ecological wisdom is the foundation of humans in establishing relationships with the
surrounding environment. Oral literature, especially mantras, has quite a broad scope in
the field of public life. In this case, the fields of farming and fishing are two areas of
sources or research focus points to find data sources. In addition, these two fields are the
livelihoods of the Bugis Pangkep community. The community's belief in mantras still
exists, although the only sources that have survived to this day are oral sources. can be
known by conducting interviews with the Pangkep community.
Spell oral literature in this case has elements of the wisdom and policies of the Pangkep
community in protecting and respecting nature with the prayers and prohibitions
contained therein. The people's use and belief in mantras has an important role for the
order of people's lives. In the oral literature of the Pangkep community, especially in this
study, studying mantras turns out to have a relationship or relationship between
literature, humans and the environment. In this case, mantras and pammali are studied
from the perspective of farming and fishing.

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The first spell in farming shows that the Pangkep people used this spell to start farming
or planting plants as a form of hope to the Almighty to be given fertility so that the plants
can develop and grow well. This mantra is used by the Pangkep community so that rice
plants are not attacked by pests that can interfere with the yield or growth of rice plants.
Before using or reciting this spell the farmers usually intend and convince their hearts
that all their efforts and activities are entrusted to God and before going down to the fields
they usually perform ablution first with the intention of cleaning themselves before doing
activities and reciting mantras that will be used in their activities.
The second spell shows that this farming spell is used by the Pangkep people when
they want to plant onions. The use of spells in Bugis society, especially in farming
activities, varies. In the process of planting onions according to the informant that having a
special time, of course the choice of time has a specific purpose for the people of Pangkep.
A good time to plant is in the morning and evening, because it is believed that at that time
the sun provides good energy for plants. Furthermore, when planting in the morning it is
forbidden to turn your back to the sun, so when carrying out planting activities in the
morning it is recommended to position the body towards the West while when planting in
the afternoon it is recommended to position oneself towards the East. The function of this
mantra is as a form of supplication and hope to the Almighty so that the plants planted can
live long, grow and develop properly.
The third mantra in the field of farming shows that the Bugis people highly respect
nature, in carrying out their daily activities they pay great attention to the state of nature,
especially the elders or previous ancestors, in this case which the community then
understands and uses as something that is inherit. This then becomes the background for
them to use and recite mantras or prayers when they want to do activities as a form of
request so that the activities they carry out can have an impact on both nature and
themselves. Another example is in the activity of picking cloves, in this activity only ripe
cloves are picked with the intention that young cloves can develop and grow until the
cloves are ready to be harvested. Then the spell in the field of fishing shows that the spell
is used by fishermen as a form of protection to Allah and the activities carried out when
they want to go to sea, in fishing activities before starting activities the fishermen pay
attention to natural conditions because this has an effect on their catch and safety while
they are in the middle of the sea or in their fishing activities. Weather conditions are very
influential because when there are strong winds it will automatically make the sea waves
high too, this will reduce marine products and provide a risk of danger to fishermen.
Character Transmission with Ecological Insights Bugis Makassar oral literature can
function ecologically to prevent the natural environment and humans from crises. The
ecological function possessed by Makassar Bugis literature can revitalize the environment
and maintain a balance in human behavior. For example, by transmitting noble advice
about the relationship between humans and nature, it has been conveyed through pap
Pasang as follows. “Tallui passalak namanjari lalung-lamunga; sekremi, punna malabusuk
karaenga siang tumaktalkya; So Ruanna, Punna Makkasipalli, Karengan Sijang
Tumaktalka; makallunna, punna assekre ati
tumappakrasanganga.” (There are three things that cause crops (agriculture) to work
well. First, if the king or ruler and his law enforcers act fairly and honestly; secondly, if the
king or ruler and his law enforcers abstain from committing disgraceful actions; third, if all
the people unite (in solving every problem) (PPSKM in Hakim, 1999: 327-328)
The quotation is a type of Makassar oral literature. The advice shows the relationship
between nature and humans. Good or bad nature is determined by human actions. The
lagoons (plants) represent nature as a whole; agricultural crops, forests, and other natural
components. In addition to pappaseng, children can be instilled with ecologically sound
characters by using other Makassar Bugis oral literature such as folklore or Rupama which
was recorded by Kulle and Tika (2003) carrying environmental story characters including;
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1) story of Pung Dare Dare Na Pung Kura about monkey and turtle. 2) Daeng Naranggong's
story about the devil and the black crane. 3) the story of Pung Jonga-Jonga Na Pung Siso
about a deer and a conch. Based on this explanation, it can be concluded that self-literacy
with oral literature is an activity of self-education with noble values of positive relations
about ideas and attitudes in oral literature which can be used as a moral standard for
relationships with fellow humans and the natural environment. Education that takes place
will transmit the noble character of attitudes, ideas or actions to protect nature.
4. CONCLUSION
Humans and the environment are very dependent on things that are ecological in an
area. Ecological wisdom is the foundation of humans in establishing relationships with the
surrounding environment. Oral literature, especially spells, has quite a broad scope in the
field of public life. In this case, farming and fishing are the main sources of livelihood for
the Pangkep people. People who believe in mantras still exist even though the only sources
available are oral sources from the Pangkep community.
In this case, to determine the relationship between literature and culture, an eco-
critical study requires an understanding of certain cultures in an area or the surrounding
environment. The existence of the environment becomes something that cannot be
separated from human life. The relationship between humans, physical environment and
culture has a close relationship with each other. All life processes that exist on earth have
a relationship with each other as well as between humans and the natural environment
which does not rule out the possibility in literature. The relations that occur make
literature able to break the contextualization of ecological issues and produce text analysis
in a literary context (Glotfelty, 1996: xix). Research has shown that the spells for farming
and going to sea have a relationship with human life. There are several aspects which are
then regulated and made into by the community as things that must be done or read when
they want to carry out farming or fishing activities.
One of the transmission media of oral literature is orality and gestures as reminders.
Currently, in the midst of advances in information and technology, oral literature can be
transmitted in many ways. Oral literary transmission can be done technologically.
For example, folklore can be conveyed through visual animation, films, story discs, and
folk music discs.

ACKNOWLEDGMENTS
Would like to thank God Almighty, because of His grace and mercy, the writer was able to
complete this thesis. The author realizes that without the help and guidance of various
parties, it is quite difficult for me to complete this scientific paper, there are still
shortcomings in writing this scientific paper, for that constructive criticism and
suggestions are expected to improve this scientific writing. In conclusion, the author
would like to thank and hope that this scientific writing can be useful for all parties who
need it.
Amen, O Lord of the worlds.

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Author Biodata

Dr. Siti Suwadah Rimang, M.Hum., born in GANRANG BATU, MAY 24 1974. E-Mail
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“Human Value & Peace Through Literature” May, 11, 2023
 ISSN: 1978-1520
sittisuwadahrimang@unismuh.ac.id, Mobile Number/wa 085299188033 &
089501724121, Educational Background S1 Indonesian Language & Literature
Education at Muhammadiyah University Makassar, Master of Indonesian at
Hasanuddin University, Doctor of Language and Literature Education at UNESA.
Worked as a lecturer at a Muhammadiyah university, to be precise at
Muhammadiyah Makassar University, became an administrator at the Research
Alliance and community service for private lecturers and ADI (Indonesian
Lecturers' Association).

Maria Ulviani, S.Pd., M.Pd, was born in Segeri Mandalle, Pangkajene and Islands
District, one of the districts in South Sulawesi Province, Indonesia. The capital city
is Pangkajene. On May 25, 1988. Education History S1 Education in Indonesian
Language & Literature at Muhammadiyah Makassar University, Masters in
Indonesian Language & Literature Education at Muhammadiyah University
Makassar, While Continuing Doctoral Degree in Indonesian Language Education at
Makassar State University. Worked as a lecturer at Muhammadiyah college, to be
precise at Muhammadiyah Makassar University and authorship supervisor at
Unismuh Makassar Middle School. Resource persons for KTI Seminar Activities by
SMAN 1 Pangkep, Resource persons for Higher Education Excellence Research
activities, Resource persons for National Collaborative Service activities, Resource
persons for PKM training activities, Resource persons for the IMM Bantaeng PC
Intensive Study activities, Resource Persons at the Serial Discussion #5
Dissemination of Your Research Grant Research activity Batch V, resource persons
at the Project-Based Compulsory Learning Workshop for Higher Education
Curriculum (MKWK) for Higher Education Institutions in Region IX Higher
Education Services, became administrators at Nasyiatul Aisyiyah South Sulawesi,
and HPBI Gowa.