THE TRADITIONAL SYSTEM OF SELF-NAMED
FOR MAKASSAR PEOPLE – INDONESIA
30th ANNIVERSARY THE DEPARTMENT OF MALAY-INDONESIAN INTERPRETATION AND
TRANSLATION (DMIT) AT HANKUK UNIVERSITY OF FOREIGN STUDIES (HUFS)
Written by
Abbas
A Lecturer of the Cultural Science Faculty
Hasanuddin University
A Paper Presents in International Conference of
Issues and Challenges in Malay-Indonesian Studies
Hankuk University of Foreign Studies (HUFS)
14th of September 2012
SOUTH KOREA
2012
International Conference of Issues and Challenges in Malay-Indonesian Studies
Hankuk University 2012
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THE TRADITIONAL SYSTEM OF SELF-NAMED FOR MAKASSAR
PEOPLE – INDONESIA
Written by
Abbas
A Lecturer of the Cultural Science of Hasanuddin University - Indonesia
ABSTRACT
The aim of this paper is explaining the traditional system of self-named for Makassar
People which it has a great influence in the social strata and cultural position for
someone within the community social-culture interaction. The social strata of
Makassarese is signed by three features, namely (1) name or title, (2) kinship line,
and (3) house performance. Name or title indicates someone is in the social group
of upper status as royal or noble, middle strata as common people, and lower strata
as slave. The royal/noble group of Makassarese is well-known as KaraEng, then the
common people is called as Tumaradeka, afterward the slave group is said as Ata.
The main data includes two traditional manuscripts or lontara Makassar, namely (1)
Lontara Patturioloanna Butta Gowa and (2) Lontara Patturioloanna Tu Laikanga, Tu
Lakatonga, dan Tu Cikoanga. Both manuscripts summarized in the book of
Kerajaan-Kerajaan Bugis-Makassar dan Ruang Lingkup Kekerabatan (Suatu
tinjauan sejarah dan sosial-politik). The other data uses information from prominent
people as supported data.
Based on the research result of this paper appears that Makassar people formally
has 7 (seven) names attach to someone as (1) Areng Dondo Dondo or Joke Name;
(2) Areng Kale or Personal Name; (3) Areng Malayu/Islam or Malaya/Islamic Name;
(4) Areng Paddaengang or Honor Name; (5) Areng Pakkaraengang or Noble Title;
(6) Areng Kesultanan or Sultanate Name; and (7) Areng Tumenanna or Posthumous
Name. The level of social strata for someone is signed on how many names attach
him formally. Name for Makassar people is self-respect for him, family, and
followers. The named system of Makassarese is more systematic, clearer, and more
detail than others ethnic group of South Celebes, Indonesia.
The Key Words: The traditional system of self-named, Makassar People, Social
Strata
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Hankuk University 2012
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INTRODUCTION
Makassar as an ethnic is a community of having geographical in the coastal
area of southern Celebes Island. Makassar people can be identified by several
aspects as language of Bicara Makassar, custom of Pangngadakkang Tu
Mangkasarak, traditional house of Balla Mangkasarak, self-named system of
Paarengang Tu Mangkasarak, and others. Although some writers identified Bugis
ethnic is collaborated with Makassar ethnic as Ethnic Group of Bugis-Makassar, but
in the aspect of self-named system Makassar ethnic is more structural institution
than Bugis ethnic.
Makassar people or Tu Mangkasarak has united into Gowa Kingdom from
1300 to 1669. It was time Gowa Kingdom as the greatest maritime rulers of Eastern
Archipelago, Makassar Harbor as the center trade and Sombaopu as the kingdom
capital. After VOC (Dutch Company) won the war against Gowa Kingdom in June
1669, Makassar people has not lived in the united territory within one kingdom,
however: they can be identified as self-named system. In 1960 the Government of
Indonesian Republic changed kingdoms divisions into territories of regency/city
government. It caused Makassar territory spread into Makassar City, Gowa
Regency, Takalar Regency, Jeneponto Regency, Bantaeng Regency, Maros
Regency, Pangkep Regency, and Bulukumba Regency.
Makassar people place name and title as a signifier of specific social group
so they have high sensitivity to name and title. Someone is easy offended by writing
or calling her name is not suitable for cultural institution. As an example, it is not
respectful to call someone by joke name or Areng Dondo-Dondo and personal name
or Areng Kale if he/she has honor name or Areng Paddaengang, moreover has
noble title or Areng Pakkaraengang.
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Hankuk University 2012
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THE TRADITIONAL SYSTEM OF SELF-NAMED FOR MAKASSAR
PEOPLE – INDONESIA
Makassar people knows 7 (seven) kinds of name to identify someone also to
differ the specific social groups. Those names are:
1. Areng Dondo-Dondo or joke name.
2. Areng Kale or personal name.
3. Areng Malayu/Islam or Islamic name.
4. Areng Paddaengang or honor name.
5. Areng Pakkaraengang or noble title.
6. Areng Sultan or Sultanate name.
7. Areng Tumenanna or posthumous name.
Almost Kings of Gowa Kingdom has all kinds name, namely Gowa King XVI
whose name is:
I Mallombasi Muhammad Bakir DaEng Mattawang
KaraEngta Bonto Mangape Sultan Hasanuddin Tumenanga ri Balla Pangkana

I Mallombasi (Areng Kale or personal name)

Muhammad Bakir (Areng Malayu/Islam or Islamic name)

DaEng Mattawang (Areng Paddaengang or honor name)

KaraEngta Bonto Mangape (Areng Pakkaraengang or noble title)

Sultan Hasanuddin (Areng Kesultanan or Sultanate name)

Tumenanga ri Balla Pangkana (Areng Tumenanna or posthumous name)
The self-named system of Makassar people added to Areng Malayu or
Islamic name and Areng Sultan or sultanate name as a result of spread Islamic
Religion in Gowa Kingdom by Malaya traders and Islam preachers of Aceh
Kingdom. The King of Gowa Kingdom XIV (1593-1639) as the first person used
name of Islamic and sultanate, whose name is I Manngngarangi DaEng
Manrabbia KaraEngta Tanigallo Sultan Alauddin Tumenanga ri Agamana.
1. Areng Dondo-Dondo
Dondo-Dondo as Makassar language means joke, lament, and song for
baby. Word of Dondo-Dondo has similar with others Makassar language as
Potepote, Pitoto, and so on. So, it can be concluded that Areng Dondo-Dondo
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means Joke Name of Baby.
Areng Dondo-Dondo is the firstly name of baby has several aims, namely to
avoid himself disturbed by evil and people, also to be praying for his future time.
Areng Dondo-Dondo is always giving for baby of common people. The baby of noble
community is rarely given name by Areng Dondo-Dondo because it accommodates
as the joke name and impolite for him.
There are several reasons to put Areng Dondo-Dondo for Makassar people
in the following as:

The great case when a baby is born, the example: the incident of war so
a baby is given name as I Bundu (war), the earthquake so name of baby
is I Ronrong (earthquake), the action of robber so a baby’s name is I
Paella (robbery).

The physical remarks attach for baby, the example: I Muncu (protruding
lips) because lips is sticking out of his mouth, I Kallang (blackish)
because baby’s skin is so black, I Cina or I Japang (slant-eyed) because
baby’s eyes similar with Chinese or Japanese.

The specific baby’s behavior, the example: I Rera (fussy) because baby
is always crying, I Muri (smile) because baby looks very happy, I
Sannang (silent) because baby is calm down.
2. Areng Kale
Areng Kale is personal name that it has a specific meaning of Makassar
language, as in I Mappatunru in Makassar language means conquered. Areng Kale
has strategic function and meaning because it can be used to separate the social
group of people, common person or noble person. If someone uses Areng Kale by
daily language, so he/she is able to identify as a common person. Noble person
uses sacral language of Makassar so it is differing for common person. How to differ
Areng Kale both common and noble as in the following:
 Areng Kale for common person, like I Bosi (rain), I Muri (smile), I Jeknek
(water), I Barakka (blessing), I Lappasa (freedom), I Manaik (increase), I
Leko (leaves), and others.
 Areng Kale for noble person, namely I Mappatunru (Conquered), I
Tajibarani (Warrior), I Mangngalle Kana (Faith Person to Keep
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Message), I Mappadulu (Roller), I Mappasomba (Respected), I
Mannuntungi (Firmly), and others.
Areng Kale for common person will be used as nickname till given Areng
Paddaengang or honor name after taking married. In other hand, Areng Kale for
noble person is just personality because at the same time around seven days after
birth, he/she is also given Areng Paddaengang or honor name. Since its time,
his/her name of Areng Kale cannot be mentioned as the call name because used
Areng Paddaengang or honor name as daily name. To mention Areng Kale as the
call name for noble person is very impolite in the social-culture interaction, although
he/she is still baby or child.
3. Areng Malayu/Islam
Malaya community came to Makassar in Gowa Kingdom for trading since
King of Gowa XII I Manggorai Daeng Mammeta Karaengta Bontolangkasa (1565 –
1590). It was the first time Makassar people knew Malayu name. Then, it was
adopted as Islamic name of local people when Islam Religion accepted as a
legitimate religion of Gowa Kingdom in 1605 by King of Gowa XIV I Mangngarangi
Daeng Manrabbia Sultan Alauddin Tumenanga ri Agamana (1593 – 1639).
At beginning Areng Malayu/Islam used in Kingdom of Gowa era was just
naming for Sultan and his closed-family also highest officials of kingdom. Sultan
Hasanuddin as a King of Gowa XVI has Areng Malayu/Islam was Muhammad
Bakir. Nowadays, Areng Malayu/Islam is not labeling for a specific social class but
almost Makassar people use it to attach within the formal document like educational
certificate, profession license, grade transcript, and others.
4. Areng Paddaengang
Daeng can be separated into 3 (three) kinds, namely personal name,
nickname, and title. Writer discusses Daeng for personal name and title because
both them are organized in Makassar culture formally. Daeng as personal name is
like Daeng Mattawang and DaEng as title is DaEngta Mangngasa. Daeng for
nickname or call name does not arranged in Makassar culture because it is just nonformal habit, for example to call older person like tabe’ daeng (excuse me)....,
pammopporanga daeng (pardon me)..., to mention one’s profession like daeng beca
(try cycler)…, daeng sopiri (driver)…, others.
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There are 5 (five) functions for Areng Paddaengang in the named system of
Makassar culture in the following as:

To identify the social group, slavery community or lowest social class is
not having honor name or Areng Paddaengang.

To separate biological sex, male and female, Areng Paddaengang for
male differs with female, as example: Daeng Tunru for male, Daeng
Layu’ for female.

To identify group of noble person (Tumabaji’/KaraEng) and common
people
(Tusamara’),
both
social
groups
use
difference
Areng
Paddaengang. Noble person uses Areng Paddaengang by sacral
language like DaEng Mammeta (winner) but common people attach
name from common language as in DaEng Leko (leaves).

To sign a family origin, northern Makassar ethnic (Regency of Gowa,
Maros, and northern Takalar) is differing for Areng Paddaengang what
influenced by southern Makassar ethnic (Regency of Jeneponto,
Bantaeng, and southern Takalar). Northern Makassar ethnic has Areng
Paddaengang like DaEng Marompa, Daeng Mammeta, Daeng Tunru,
DaEng Nyonri, DaEng Tawang, DaEng Massikki, DaEng Te’ne, DaEng
Kanang, DaEng Nisanga, DaEng Lokmo, and others. Southern Makassar
what they call as Turatea identify as DaEng Kassi, DaEng Tojeng,
DaEng Tarra, DaEng Kulle, DaEng Ngenang, DaEng Tarring, DaEng
Nurung, and so on

To mark a ruler of specific region by attaching name of area becomes his
Areng PaddaEngang. Someone whose title was DaEng ri Bilaya because
he became a ruler of Bilaya area. Also, nine regions which collected into
Bate Salapang (Customs Board of Gowa Kingdom) used title of Daengta
like as: (1) Daengta Tombolo, (2) Daengta Mangngasa, (3) Daengta
Lakiung, (4) Daengta Saumata, (5) Daengta Parang-Parang, (6) Daengta
Data, (7) Daengta Bisei, (8) Daengta Agang Je’ne, and (9) Daengta
Se’ro.
Areng Paddaenngang has strategic function because it delivers as honor
name. Areng Paddaengang in Makassar culture is not based on older or younger
person because it is a formal name. In a noble family tradition, a grandfather is able
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to call his grandson’s name of Areng Paddaengang by DaEng Kulle and he as a
grandson calls his grandfather with Dato’ Tojeng. A father can call his son with
DaEng Kulle as name of Areng Paddaengang, then he as a son calls his father by
Tetta Kassi.
5. Areng Pakkaraengang
Areng Pakkaraengang is name or title of noble person. Karaeng in Makassar
culture means noble people. Areng Pakkaraengang can be separated into 3 (three)
kinds, namely personal name, title, and greeting. Writer discusses in this paper is
Areng Pakkaraengang as name and title. As greeting, it is not organized in the
named system of Makassar people. People of Makassar Turatea (Regency of
Jeneponto and southern Takalar) usually use Karaeng as greeting to appreciate
ones but it is not always similar with noble status.
Areng Pakkaraengang attaches to someone is caused 3 (three) factors,
namely:

Specific features appear for physical factor of KaraEng (noble person),
like karaeng who has been given a title of KaraEng Tumapa’risi Kallonna
because his neck is always sickness.

Honor name or Areng PaddaEngang is possible to be noble title or Areng
PakkaraEngang, as example: I Sitti DaEng Nisanga KaraEng Sanga.

A noble person who was a ruler of specific region will be using the name
region as his noble title or Areng PakkaraEngang with example I
Manggorai DaEng Mammeta as a ruler of Bontolangkasa so his title is
KaraEngta Bontolangkasa.
Someone which has Areng Pakkaraengang is called as Tau Tallu Arenna
(person who has three names). It means he/she come from the noble community.
Tallu Arenna or three names include (1) Areng Kale (personal name), (2) Areng
Paddaengang (honor name), and (3) Areng Pakkaraengang (noble title). So, if
someone is referred as a person of Tau Tallu Arenna, it means he is a noble person
or KaraEng.
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6. Areng Sultan
Areng Sultan or Sultanate title was used as the noble title of the King of
Gowa and Tallo at first time when King of Gowa, Mangngarangi DaEng Manrabbia
Tunisombaya ri Gowa XIV (1593 – 1639) and King of Tallo, I Mallingkaang DaEng
Manyonri KaraEngta ri Tallo, agreed to accommodate Islam as a Legitimate Religion
of Kingdom in 1605. Tunisombaya ri Gowa XIV was presented the title of Sultan
Alauddin and KaraEngta ri Tallo was attached the title of Sultan Abdullah. Before
in 1603, the title of sultan has been used by Luwu King of Pajunga ri Luwu whose
name was La Patiware DaEng Parabbung Sultan Muhammad. Then in 1611 Bone
Kingdom also agreed to accept Islam as a Kingdom’s religion so La Tenriruwa
Arumpone XI was also given the title of Sultan Adam. In the seventeen century,
four great kings in South Celebes have taken the title of sultan. The title of sultan
was used continuously till last kings of those kingdoms.
Makassar people follow the title of sultan only presents for the King of Gowa
and Tallo. Both kings have set up as the greatest ruler and highest social status
among the people. It indicates Areng Sultan or Sultanate title referring the Highest
Majesty of Gowa Kingdom also Pa’rasangang Palili’ (conquered territory).
7. Areng Tumenanna
King of Gowa and Tallo used posthumous name of Areng Tumenanna. It
became a death memorial for a king by using the local term of Tumenanga. The
determined posthumous name is provided several factors, namely:

The place of death, the King XVI of Gowa Kingdom whose name was I
Mallombasi DaEng Mattawang Sultan Hasanuddin Tumenanga ri Balla
Pangkana (death in the twin palace).

The process of death, the King XII of Gowa Kingdom whose name was I
Manggorai DaEng Mammeta KaraEngta Bontolangkasa Tumenanga
Tunijallo ri Passukki (death of amuck by bamboo).

The behavior of goodness, the King XIV of Gowa Kingdom whose name
was I Mangngarangi DaEng Manrabbia Sultan Alauddin Tumenanga ri
Agamana (along his life to be faithful).
The posthumous name for others noble is not using term of Tumenanga but
Tumakkuburuka. It means place of his burial like as I Radeng DaEng Massikki
KaraEngta ri Ujung Tana Tumakkuburuka ri Mammayu (his grave in the place of
Mammayu).
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CLOSING
The self-named of Makassar people consist 7 (seven) kinds, namely (1)
Areng Dondo-Dondo or joke name, (2) Areng Kale or personal name, (3) Areng
Malayu or Islamic name, (4) Areng Paddaengang or honor name, (5) Areng
Pakkaraengang or noble title, (6) Areng Sultan or Sultanate name, (7) Areng
Tumenanna or posthumous name. Although there are seven names, but the
prominent name of three kinds to identify social group of Makassar people are (1)
Areng Kale, (2) Areng Paddaengang, and (3) Areng Pakkaraengang.
Makassar people are having a high sensitive of using name because it
relates to self respectful both social interaction and cultural values. To mention or to
call name for someone has to use the highest her/his name. It means if someone
has three names or Tau Tallu Arenna (Areng Kale, Areng Paddaengang, Areng
Pakkaraengang), so we have to call him by using his noble title or Areng
Pakkaraengang in the social-culture interaction. It is also applying for someone who
has two names or Tau Ruwa Arenna (Areng Kale, Areng PaddaEngang), so we call
him as in the honor name or Areng PaddaEngang. The writer has to stress that we
have to avoid mention or call someone by using joke name or Areng Dondo-Dondo
and personal name or Areng Kale because it can be creating inharmoniously socialculture interaction among Makassar people.
BIBLIOGRAPHY
Anonim. Lontara Patturioloanna Tu Gowaya (Manuskrip Koleksi Keluarga).
Makassar.
DaEng, Abbas DaEng Matu’ KaraEng. 1996. Kerajaan-Kerajaan Bugis Makassar
dan Ruang Lingkup Kekerabatan (suatu tinjauan sejarah dan sosialpolitik). Makassar- Laikang: KaraEngta Personal Library.
Romo, I Mangngarre DaEng. 1951. Angkana-Kanai Pappokokinna Tauwwa ri
Laikang,
Cikoang,
Lakatong
(salinan
Manuskrip
Lontara).
Polombangkeng.
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Biography of Writer
Abbas was born in Makassar on Friday, 23rd of July 1975. He has taken
Graduate of English Literature Studies in University of Hasanuddin, 1997.
Afterward, continuously for Postgraduate of English Language Studies
(ELS) in 1999, then 2005 completed study for Gender and Literature Study.
He has been teaching in University of Hasanuddin since 1998, also actively
in organizations of sport, social, and youth. Several books have been written are Aru Palakka dan
Riwaya’na Kappala Tallung Batuwa (1996), Kerajaan-Kerajaan Makassar dan Bugis Dalam
Ruang Lingkup Ikatan Kekerabatan (1997), Makna Filosofis Dalam Pesan-Pesan Seni Bela
Diri (2000), Idealisme Perempuan Indonesia dan Amerika 1920-1940 : refleksinya dalam
novel Layar Terkembang dan My Mortal Enemy (2006), dan Pengantar Ilmu Budaya (2008).
Since 2006, he has been taking a position of expert team for Institute of Research and Community
Service, Hasanuddin University. Some program have been handled by him as in program of equal
education (2006-2008), program of national illiteracy (2007-2010), program of education center for
community (2008-2009), program of multi-years grant research DP2M Ditjen Dikti – Ministry of
National Education (2009), program of monitoring and evaluation for social grant of Agriculture
Ministry (2009-2011), program of Youth Empowerment in the Ministry of Youth and Sport (20112013), and others.
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