LOCAL GENIUS AND CULTURAL SYMBOLS
OF BUGINESE IN INDONESIA
Dr. SudarminHarun, M. Hum
Hasanuddin University
Makassar
Abstract
This article deals with literature, culture, and local genius.
Language is used to convey and to imply the messages of literature,
culture, and local genius of Indonesian-Buginese. Buginese has been
spread out to all islands in Indonesia to look for his/her livelihood,
like in Sulawesi, Irian, Java, Sumatra, and Kalimantan even in
neighbor country Malaysia. The presence of literature, culture, and
local genius will continually bring about some changes.
Globalization and sophisticated information technology continually
flow in all aspects of human life. Awareness and social control
mainly derive from the society as the owner of literature, culture,
and local genius. They are expected to have deep and powerful
understanding about cultural values existing in each group in
Indonesia. The awareness could create the character building
magetteng ‘consistent’, warani ‘brave’, malempu ‘honest’, macca
‘smart’, adele ‘fair’, bijaksana ‘wise’, mapaccing ‘clean’, maperru
‘thoughtful’, Malabo ‘generous’, pattulung’ helpful’, patturung
‘fond of participating’, sipakainge ‘mutual advice’, and sipakatau–
sipakaraja–sipakalebbi ‘mutual honor, respect, and value’. This
research aims to find out and to elaborate: (a) the message of
Buginese traditional songs, which has social values, (b) the message
of culture, which has philosophical values, and (c) the message of
ancestral local genius, which has social and religious values. This
research was based on field research as well as text analysis in
terms of Semiotic Symbols. It is expected that understanding the
message of traditional songs, culture as well as the ancestral local
genius to Indonesian nation of all levels will accelerate the
character building and self-dignity of this nation, which has high
culture, dignity, and civilization.
Keywords: Literature, culture, and ancestral local genius.
Abstrak
Artikel ini membahas tentang sastra,budaya, dan kearifanlokal.
Bahasa digunakan untuk menyatakan dan menyampaikan secara
tidak langsun gpesan-pesan sastra, budaya, dan kearifan llokal suku
Bugis Indonesia. Bugis sudah tersebar ke seluruh pulau-pulau di
Indonesia untuk mencari nafkah, seperti di Sulawesi, Irian, Jawa,
Sumatra, dan Kalimantan bahkan di Negara tetangga Malaysia.
Hadirnya sastra, budaya dan kearifan lokal tersebut secara terusmenerus akan membawa berbagai perubahan. Globalisasi dan
teknologi informasi yang canggih juga terus mengalir di berbagai
aspek kehidupan manusia. Kewaspadaan dan control social
merupakan tanggung jawab masyarakat itu sendiri sebagai pemilik
sastra, budaya, dan kearifan local tersebut. Mereka diharapkan
memiliki pemahaman yang dalam dan kuat tentang nilai-nilai
budaya yang terdapat dalam setiap kelompok masyarakat di
Indonesia. Kewaspadaan tersebut dapat membangun karakter
bangsa meliputi magetteng ‘teguh dalam pendirian’, warani
‘berani’, malempu ‘jujur’, macca ‘pintar’, adele ‘bersifat adil’,
bijak ‘bijaksana’, mapaccing ‘bersih tidak korup’, maperru ‘penuh
perasaan’, malabo ‘suka memberi’, pattulung ‘suka menolong’,
patturung ‘suka berpartisipasi’, sipakainge’ salingmeng- ingatkanmenasehati’,
dan
sipakatau-sipakaraja-sipakalebbi
‘saling
menghargai-menghormati-memuliakan. Penelitian ini bertujuan
mendapatkan dan mengelaborasi: (a) pesan-pesan lagu tradisional
suku Bugis yang memiliki nilai-nilai sosial, (b) pesan-pesan budaya
yang memiliki nilai-nilai philosofis, dan (c) pesan-pesan kearifan
local leluhur yang memiliki nilai-nilai social dan religi. Penelitian
ini berdasarkan penelitian lapangan dan analisi steks dalam
symbol-symbol semiotika. Diharapkan bahwa mengerti pesan-pesan
lagu tradisional Bugis, budaya, dan kearifan local leluhur kepada
bangsa Indonesia di semua jenjang akan mempercepat
pembangunan karakter dan harga diri bangsa yang pada
hakekatnya memiliki budaya, martabat dan peradaban yang tinggi.
I. INTRODUCTION
Literary work has an aesthetic and beauty side, because of its
harmonization, balance, and it can focus on the aspect of philosophy,
culture, social life and religion. Literary work can make the readers
realize the truth of life, as we know that literary work includes reflection
of our life. Some kind of literary workssuch as poem, novel, short story,
and drama could reflect the life of community in a certain time. Literary
works cannot be separated from human life. Literary works also give
much information, such as history, culture, social condition, and politic.
The literary work, both prose and poetry that might include the
Buginese traditional songs have been known by society, and their
existence as literary works have a high cultural value. Moreover, the
Buginese traditional songs have also some cultural symbols that have a
function as moral teaching. It is worth studying and analyzing the
meanings of symbols that might appear in the literary work. If the
Buginese ignores these Buginese literary works, it is possible these local
literary works are in danger of extinction.
The functions of Buginese poetic or traditional songs are
included in medium of communication, entertainment, and social control,
while the meanings are included in the symbol of honesty, braveness, and
cleverness. All of these include in prose and poetry or in Buginese literary
work that are called Buginese Traditional Songs (BTS).
In this research, the researcher elaborates and reveals the cultural
symbols, cultural values, and the context that appear in BTS. These
objects of research are based upon the symbols used by the addresser or
author to imply his/her ideas, intentions, and messages to the audience.
Traditional songs as genre of literary work have Galigo pattern and NonGaligo pattern.
Culture is a distinctly human capacity for adapting to
circumstances and transmitting this coping skill and knowledge to
subsequent generations. Culture gives people a sense of who they are, of
whom they belong to, of how they behave and what they should be doing.
Culture affects behavior, morale and productivity at work including
values and patterns that influence people or institute. Culture gives people
a sense of identity, whether in regional and national levels, especially in
terms of human behavior and values to be encouraged. A wide knowledge
of culture provides insight in which, for instance, the appropriate literary
analysis can be applied in tune with local character, codes, ideology and
standards.
According to Salim (1984: 4-7), there are two cultural massages
that are always implied in BTS namely: Lontaraq of local wisdom
(Lontaraq Pappaseng) and Lontarq of advice (Lontaraq Pangaja).
Lontarq Pappaseng is the collection of instructions or messages of
Buginese ancestor that are written and bequeathed hereditary to his sons
and daughters or grandchildren. This Lontaraq consists of the ways of
doing good governance and family relationship, while Lontaraq Pangaja
is the collection of ways of life or advices that are conveyed by parents to
their sons and daughters. This Lontaraq only consists of the ways of life
in family relationship. The functions or meanings of the Buginese
traditional songs are for personal and public entertainments that have
significant cultural values and a very important role in the life of the
Buginese communities.
According to Rahim (1985: ix) Buginese cultural values consist
of siri–self-dignity, awaraningeng–braveness, agettengeng–consistency,
alempureng –honesty, and keimanan-faithfulness. Therefore, in the aspect
of cultural values we can find philosophical, religious, social/humanity,
and other values.
The experts of culture are aware how important of the meaning and
role of ancestral cultural values as a framework in the life of society itself.
Koentjaraningrat (1974: 25) remarks that cultural value is in the first level
of ideal culture or customs. Cultural value is the most abstract layer and
broad its point of view where in these levels the ideas that conceptualize
more things in the society life. He also remarks that based on cultural
value system consisting of the concepts that exist in thought in a big part
of societies about things that they consider very precious in life.
Therefore, a cultural value system usually functions as the highest
guidance for man behavior. The system of man behavior structure, its
level is more concrete like specific rule, customs and traditions,
customary law, and norms all of them are based on the guide of cultural
value system.
Linton (1984: 215) considers that what we need in modern world
at present is a series of ideals and values in which still exists and still
followed by all society members. It shows that how important the
meaning and role of cultural values in the people life, either in modern
society that has been prosperous or in simplest life of society.
Based on the above description, it can be inferred that the local
wisdom (Pappaseng) is a cultural term of Buginese oriented to a moral
message or cultural values that uttered by the ancestor of Buginese. It has
become a convention, guiding principle, and directive of daily life as a
civilized ethnic. We must hold it firmly and implement it in our daily life.
“Paseng”, is a noun while “Pappaseng” is a verbal noun that has an
active functions in meaning, in Indonesian “Kearifan Lokal”, is a word,
term or diction in Buginese that contains moral message, cultural values,
customs and traditions, norms, adat law, religion beliefs, conveyed by
Buginese ancestor. The aim is to guide someone not to do negative acts or
deeds.
The word “wisdom” is derived from the word “wise”, an
adjective that means having or relating from knowledge and intelligence
(Carver, 1985: 454). Thus, wisdom means having good quality of being
resulting from knowledge and intelligence. Therefore, the local wisdom
(local genius) in English is equivalent to Indonesian phrase “Kearifan
Lokal” synonymous in Buginese “Pappaseng”. Local genius is first times
introduced by Quaritch Wales, he is an anthropology of England.
The term “Local Wisdom”–“Kearifan Lokal”–“Pappaseng” has a
significant meaning and become a cultural word being familiar at present.
Many expressions and behaviors contain glorious value, full of wisdom,
appearing in society as an effort in responding the problems of life that
are happening or will occur in society. This reality appears on the surface
caused by no global solution that can help to settle all social problems
occurred around their residence. General premises at present become
general standard in solving all social problems appearance are not able to
solve the problems that appear in local society. The people occupying a
certain residence are able to resolve their problems with full of wisdom
without having to use a general standard any more.
On the other sides, the local community resolved the problem of
life with their owned wisdom. The appearance of local wisdom derived
from their experiences that had happened and then become a solution to
the social problem, they are facing. Their ancestor has bequeathed his
local wisdom (local genius) to his grandchild or to the next generations
become more important for the existence of their local genius. That local
genius functions as a solution to the problems appearing around them.
Therefore, in some aspects, there may possibly appear different kinds of
local genius in community although in the same object of problem such as
“corruption” and “riot–tawuran”.
Sandarupa (2011) conveys that the main theme for each culture
in Indonesia is the local genius, a cognitive principle believable and
receivable by their followers and considered right and valid. That culture
is pappaseng in Buginese, Ma’daratakkun in Torajanese, Budya Alus in
Java, wisdom that can be used as a preventive action against corruption
and riot ‘tawuran’ in Indonesia.
The first problem is BTS have many cultural symbols that have
literal, idiomatic, metaphorical and conventional meanings that are very
difficult to understand by all generations. The second one is Buginese
language still has no trilingual dictionary (A Buginese-IndonesianEnglish Dictionary) or bilingual dictionary (A Buginese-English
Dictionary) has been written and printed talking about the cultural
symbols which symbolize the cultural values implied in BTS. The third
one is that by the use of cultural symbols the addressers insert and imply
the local genius or message of Buginese ancestor in old Buginese version
in BTS.
II. FINDINGS AND DISCUSSION
Semiotics is the science of sign; the term comes from the Greek
word “semion” that means “sign”. Sign is found anywhere: word is the
sign moreover signal movement like traffic light, flag, etc. The structure
of literary work, film, building, and bird’s sounds are also sign.
Everything can be a sign. A philosopher of America, Charles Sanders
Peirce (1839 – 1914) states that we can only think with medium of sign,
of course, without sign we cannot communicate (Sudjiman, 1992: 1- 3).
According to Zoest (1980: 5) semiotics is a study about sign and
everything relates to it: the way to function, its relation to the other signs,
addresser, and relation to the other signs, the way cooperates in doing its
function that is the work of syntax semiotics. If the study about this sign
is necessitate the interconnected between signs and addresser and
addressee, that is the work of pragmatics semiotics, and if this study of
sign is more prominent or more emphasized the relation of signs with its
referent and with the result of its interpretation, that is the work of
semantics semiotics.
The researcher analyzes the main Buginese cultural symbols,
applying Peirce’s literary semiotic approach in the theory of symbols
(signs). According to Peirce (1960), a sign or representamen is
something, which stands to somebody for something in some respect or
capacity. It addresses somebody, that is, creates in the main of that person
an equivalent sign, or perhaps a more developed sign. The sign, which it
creates, Peirce calls the interpretant of the first sign. The sign stands for
something, its object. It stands for that object not in all respects, but in
reference to a short idea, which Peirce has sometimes called the ground of
the representamen. Peirce (1960), Haley (1988), and Sandarupa (2012),
representamen has trichotomy: symbol, index, and icon. In Peirce’s
semiotic of symbol, there are representamen or signs, ground of
representamen (idea and concept), and object. Representamen does not
run straightly to the object but it runs through the ground of
representamen (idea and concept), and then runs to the object. Between
representamen and object, there are icon, index, and symbol. The
following chosen signs or representamens are the signs, which
characterize Buginese character building and ethos of work through their
culture. Let us look at the figure:
Notes: 1. Idea/ground of similarity is icon.
2. Idea/ground of causal or coexistent is index.
3. Idea/ground of convention or rule of agreement is symbol.
SIGNS
(Representamen)
Icon
Index
Symbol
Object
Ground of Representamen
(Idea and Concept)
Figure 1: Peirce’s Literary Semiotic (Symbol)
Signatum 1: “Tunas Nangka”–Jackfruit flower
Metaphor/Symbol
tunasnangka
jackfruit flower
Icon = malempu
Index = kejujuran
symbol =lempu
ungannapanasae
jackfruit flower
lempu
honesty
Figure 2:Signatum 1Unganna Panasae
Description:
“Unganna panasae” is a cultural symbol of Sidrap Buginese that
has a significant meaning of life of Buginese in their daily works.
“Unganna panasae” or “tunas nangka” is a sign or a representamen. Its
ground of representamen (idea or concept) is a metaphor of “lempu”. It is
based on its physical appearance that straightly appears on the trunk of
jackfruit. It is always straight up or down. “Unganna panasae” is an
aesthetical form that means “be honest”. The ground functions refer to the
object, which creates the best attitude and the character building of
Buginese as a powerful life principle and philosophy of life of Buginese.
He/she is a true-person if he/she is “jujur” ‘trustworthy’. Its icon
(similarity) is “malempu” ‘be honest’. “Malempu” is the physical
performance of “unganna panasae”. It is always in straight form. Its
index (causal) is “kejujuran” ‘honesty’. “Kejujuran” is caused by
“lempu”. Its symbol (convention or rule of agreement) is “lempu”
‘honest’. Therefore, “unganna panasae” as Buginese cultural symbol is a
metaphor or symbol of “lempu” ‘honesty’. In philosophy of life of
Buginese, “Lempu” is the object of the ground of representamen as the
concept of “unganna panasae” as an aesthetical form of an advice and
metaphor/symbol of “lempu”.
Signatum 2: “Belo Kanukue”–Nail Adornment
Metaphor/Symbol
pacci
LAWSANIA ALBA
belokanukue
nail adornment
icon = paccing
index = baikhati
L symbol = paccing
A
W
paccingS
cleannessA
N
I
A
Figure 3: Signatum 2Belo Kanukue (pacci)
A
L
B
“Belo kanukue” is a cultural symbol of Sidrap
Buginese that has
A
Description:
a significant meaning of life of Buginese in undertaking their daily works.
“Belo kanukue” or “pacci” is a representamen. Its ground of
representamen (idea or concept) is a metaphor of “hidupbersih” ‘clean
life’. It is based on “pacci” sacred function; Buginese believes that this
cultural symbol can create the effects of cleanness, either physically or
mentally (sennung-sennungeng ‘symbol of safety’). The ground functions
refer to the object, which creates the best attitude and the character
building of Buginese as a powerful life principle and philosophy of life of
Buginese. He/she is a true-person if he/she is “mapaccing or
hidupbersih”. Its icon (similarity) is “paccing”. Its index (causal) is “good
attitude, baikhati, tidakkorup, iri or dengki” ‘no grafts’, ‘jealous or
slander’. It is caused by “hatibersih or hidupbersih” Its symbol
(convention or rule of agreement) is “hidup bersih” ‘clean life’.
Therefore, “belo kanukue” as Buginese cultural symbol is a metaphor or
symbol of “paccing” ‘cleanness’. In philosophy of life of Buginese,
“Hidupbersih” is the object of the ground of representamen as the
concept of aesthetical form of an advice and a metaphor/symbol of “hidup
bersih” ‘clean life’.
Signatum 3: “MabbuloSibatang”–Unity
Metaphor/Symbol
massidi
unite
icon = massiddi
index =tudangsipulung
symbol = assiddiang
mabbulosibatang
unity
assidiang
unity
Figure 4: Signatum3MabbuloSibatang
Description:
“Mabbulosibatang” is a cultural symbol of Sidrap Buginese that has a significant
meaning of life of Buginese in their daily life. “Mabbulosibatang” ‘be a bar of
bamboo (unite)’is a representamen. Its ground of representamen (idea or concept)
is a metaphor of “assidiang” ‘unity’. This is based on the physical appearance of
bamboo, in this case “be a bar of bamboo” that means “unite”. The ground
functions refer to the object, which creates the best attitude and the character
building of Buginese as a powerful life principle and philosophy of life of
Buginese. He/she is a true-people if he/she always “massiddi” ‘unite’. Its icon
(similarity) is “assidiang” ‘unity’.
Its index (causal) is “tudang sipulung or
kerjasama” ‘unite or cooperate’. It is caused by the attitude of unity. Its symbol
(convention
or
rule
of
agreement)
is
“massiddi”
‘unite’.
Therefore,
“mabbulosibatang” as Buginese cultural symbol is a metaphor or symbol of
“massiddi” ‘unite’. In philosophy of life of Buginese, “Massiddi” is the object of
the ground of representamen as the concept of aesthetical life (guidance) and
metaphor/symbol of “mabbulosibatang” ‘unite’.
Signatum 4: “Sulo” ‘Torch’
Metaphor/Symbol
obor
torch
icon = pelita,lampu
index =cahaya
symbol =paddisengeng
sulo
torch
paddisengeng
knowledge
Figure 5: Signatum 4 Sulo
Description:
“Sulo” is a cultural symbol of Sidrap Buginese that has a significant meaning of
life of Buginese in their daily works. “Sulo” or “obor” ‘torch’is a representamen.
Its
ground
of
representamen
(idea
or
concept)
is
a
metaphor
of
“paddisengengorilmu” ‘knowledge’. It is based on the physical appearance of
“sulo” ‘torch’ that functions to shine everything around it. Something that could
shine out of the mind or body of someone is his/her knowledge or goodness. The
ground functions refer to the object, which creates the best quality and the
character building of Buginese as a powerful life principle and philosophy of life
of Buginese. He/she is a true-person if he/she becomes “macca” ‘smart’. Smart
people could illuminate the people around them. Its icon (similarity) is “pelita”
‘lamp. Lamp, torch, and lantern’ function to illuminate everything around them in
the darkness. Its index (causal) is “cahaya terang” ‘clear gleam’. The appearance
of clear gleam caused by the lamp is on. Its symbol (convention or rule of
agreement) is “paddisengeng” ‘knowledge’. Therefore, “sulo” as Buginese
cultural symbol is a metaphor or symbol of “paddisengeng-macca” ‘knowledgesmart’. In philosophy of life of Buginese, it is called “tau acca” ‘clever man’.
Knowledge is a torch that shines out of someone’s body and mind.
“Paddisengeng” ‘knowledge’ is the object of the ground of sign or
representamenas the concept of “qualitas diri or tau macca” ‘self-quality or
smart’.
Signatum 5: “Bokong” ‘Provisions’
Metaphor/Symbol
bekal
provisions
icon = bekal
index = ibadah
symbol = amala’
bokong
provisions
amal
charity
Figure 6: Signatum 5 Bokong
Description:
“Bokong” is a cultural symbol of Sidrap Buginese that has a significant meaning
of life of Buginese in their daily works. “Bokong” or “provision” is a
representamen. Its ground of representamen (idea or concept) is a metaphor of
“amal” –charity. It is based on the physical appearance of “bokong” that contains
full of rice in it. It is analogized with preparations or provisions of life in the world
and the next world. The ground functions refer to the object, which creates the best
attitude and the character building of Buginese as a powerful life principle and
philosophy of life of Buginese. He/she is a true-person if he/she is philanthropy
“suka-membri or malabo” ‘social or generous’. Its icon (similarity) is “bekal”
‘provisions’. Its index (causal) is “beribadah, pogaudeceng, suka memberi, and
suka menyumbang” ‘helpful and philanthropy’. These cause someone to get many
provisions or charities. Its symbol (convention or rule of agreement) is “amal”
‘charity’. Therefore, “Bokong temmawari” as Buginese cultural symbol is a
metaphor or symbol of “amal” ‘charity’. In philosophy of life of Buginese social
and helpful are the characteristics of faithful person. “Amala’” ‘provision’ is the
object of the ground of representamen as the idea or concept of aesthetical
warning and metaphor/symbol of “bekal hidup dunia-akhirat” ‘provisions of life’
in the world and the next world.
Signatum 6 “Golla”–Palm Sugar
Metaphor/Symbol
macenning
sweet
icon = gollacella
index =deceng
symbol =kebaikan
golla
palm sugar
kebaikan
goodness
Figure 7: Signatum 6Golla
Description:
“Golla” is a cultural symbol of Sidrap Buginese that has a significant meaning of
life of Buginese in their daily life. “Golla” or “cenning” is a representamen. Its
ground of representamen (idea or concept) is a metaphor of “kebaikan”
‘goodness’, the word “golla” ‘palm sugar’ connotes to goodness, this is based on
the taste of palm sugar, and sweet taste for Buginese is always considered a good
thing. The ground functions refer to the object, which creates the best attitude and
the character building of Buginese as a powerful life principle and philosophy of
life of Buginese. He/she is a true-person if he/she is “maperru” ‘thoughtful’. Its
icon (similarity) is “gollacella” ‘palm sugar’. Its index (causal) is “deceng” ‘good
attitude or behavior’. This is caused by goodness that owned by someone. Its
symbol (convention or rule of agreement) is “kebaikan” ‘goodness’. Therefore, in
philosophy of life of Buginese, “golla” as Buginese cultural symbol is a metaphor
or symbol of “kebaikan” ‘goodness, welfare, and pleasure’. “Kebaikan” is the
object of the ground of representamen as the concept of “berbuat baik” ‘do
goodness’, not on the reverse “berbuat jahat” ‘do evil’.
Signatum 8 “Ulaweng” ‘Gold’ (UlawengngiMammekkoe)
Metaphor/Symbol
atongengeng
true
icon = kebenaran
index = jujur
symbol = kejujuran
ulawengimamekkoe
be silent is gold
kejujuran
honesty
Figure 8: Signarum 7 Gold
Description:
“Ulaweng” is a cultural symbol of Sidrap Buginese that has a significant
meaning of life of Buginese in conveying the true utterance. “Ulaweng” is a sign
or representamen. Its ground of representamen (idea or concept) is a metaphor of
“ulawengngimammekoe”–be silent is the best. It is based on the value of gold.
Gold is finery or thing that has high quality in the life of people, so, “mammekkoe”
is an analogy of “ulaweng”. The ground functions refer to the object, which
creates the best attitude and the character building of Buginese as a powerful life
principle and philosophy of life of Buginese. He/she is a true-person if he/she is
“malempu or jujur”. Its icon (similarity) is “kebenaran” ‘rightness’. “Kebenaran”
is something that has high value and quality in society. Its index (causal) is “jujur”
‘honest’. “Kejujuran” is caused by the rightness and reflected by the true remarks
and deeds of someone. Its symbol (convention or rule of agreement) is “kejujuran”
‘honesty’. Therefore, “ulaweng” as Buginese cultural symbol, is a metaphor or
symbol of “kejujuran” ‘honesty’. In philosophy of life of Buginese, if someone
does not know the rightness of something, it is better to be quiet “ulawengngi
mamekkoe” as the object of the ground of representamen as the concept and idea
of poetic song (symbol), “say true is true” and “never say lie”.
Signatum 9: “Salaka”–Silver (Salakai Mette’e)
Metaphor/Symbol
atongengeng
true
icon = kebenaran
index = jujur
symbol = kejujuran
salaka
silver
ada-tongeng
true utterance
Figure 9: Signatum 8Silver
Description:
“Salaka” is a cultural symbol of Sidrap Buginese that has a significant meaning
of life of Buginese in conveying the true utterance. “Salaka” is a sign or
representamen. Its ground of representamen (idea or concept) is a metaphor of
“salakai mette’e”–talk only properly and say only the truth. It is based on the
value of silver. Silver is finery or thing that has higher quality than others do in the
life of people, so, “mette’e” is an analogy of “salaka”. The ground functions refer
to the object, which creates better attitude than others and the character building of
Buginese as a powerful life principle and philosophy of life of Buginese. He/she is
a true-person if he/she said, “the truth is true and the false is false. Its icon
(similarity) is “kebenaran” ‘rightness’. “Kebenaran” is something that has higher
value and quality than others do in society. Its index (causal) is “jujur demi
kebenaran” ‘conveying the rightness’. “Kejujuran” is caused by the rightness and
reflected by the true remarks and deeds of someone. Its symbol (convention or rule
of agreement) is “kejujuran” ‘honesty’. Therefore, “salakaimette’e” ‘to talk is
better if we know the truth of something’, “salaka” as Buginese cultural symbol is
a metaphor or symbol of “ada-tongeng” ‘true utterance’. In philosophy of life of
Buginese, if someone does not know the rightness of something, it is better to be
quiet, as a poetical and aesthetical concept of, “ulawengngi mamekkoe salakai
mette’e” as the object of the ground of representamen as the concept of poetical
song (symbol), “tell the truth but never say lie”.
III. CONCLUSION
The writer finds seven kinds of cultural symbols, which have different
message. They are(1) unganna panasae-tunas nangka ‘jackfruit flower’ a
metaphor or symbol of ‘lempu’ honesty, (2) belo kanukue ‘nail adornment’ means
pacci‘LAWSANIA ALBA’ metaphor/symbol of paccing or hidupbersih ‘clean life’
not to do grafts and corruption, (3) mabbulosibatang ‘be unity’ or massiddi ‘unite’
metaphor/symbol of assidiang ‘sitting together to get an agreement’, (4)
sulo‘torch’ metaphor of paddisengeng ‘knowledge’ symbol of tau-macca ‘smart
people’, (5) bokongor bekal ‘provisions’ metaphor/symbol of makkamala or
beramal or amal ‘charity, provisions in the world and hereafter, (6) golla ‘palm
sugar’ macenning ‘sweet’ metaphor/symbol of kebaikan ‘doing goodness’, like
maperru ‘thoughtful’, Malabo ‘generous’,
pattulung ‘helpful’, and patturung
‘fond of participating’, (7) ulawengi mammekoe ‘be silent is gold’ or atongengeng
‘rightness’ metaphor/symbol of kejujuran ‘honesty’. It means tell the truth but
never say lie.
IV. REFERENCES
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Harun, Sudarmin. 2012. Cultural Values in Buginese Traditional Songs.
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Koentjaraningrat. 1974. Pengantar Ilmu Antropologi. Jambatan, Jakarta.
Linton, Ralph. 1984. The Study of Man: An Introduction.Appleton-CenturyCrofts, Inc., New York.
Peirce, Charles Sanders.1960. Collected Papers of Charles Sanders Peirce.
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Rahim, Rahman. 1985. Nilai-Nilai Utama Kebudayaan Bugis. Hasanuddin
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