Tallasa’kamase-Mase (Humble Life Principle): A Cultural Value Of
Ammatowa Customary Communities, Kajang, Bulukumba Regency,
South-Sulawesi Province
Harlinah Sahib
English Department, Hasanuddin University, Indonesia
harlinahsahib@yahoo.co.id
ABSTRACT
This study aims to disclose humble life principle (tallasa’kamase-mase) a cultural
value of Ammatowa customary communities in Kajang district. The study of
tallasa’kamase-mase is very specific because it has a unique culture which emphasizes
its instruction towards the end of the world or it does not prioritize luxurious life.
This present study has two research questions: 1. What causes of Ammatowa
communities are so obedient to carry out humble life principle? 2. How do they
maintain their live’s principles in this modern era?
The objectives are to reveal factors that make Ammatowa customary communities are
so obedient to carry out tallasa’ kamase-mase. It is also to explore the ways of tallasa
kamase-mase can be maintained until now.
The qualitative descriptive method was applied in this research. The techniques used
in collecting data were surveyed (in- depth- interview), observation, and note taking.
Because the data gathered from the informants are still being conducted, the
researcher only reports what have been done so far. The ritual ceremonies included in
this research are all of done/ practiced and religiously followed the rules contained in
tallasa’ kamase-mase instruction as their principles of lives. They strongly believe
that tallasa’ kamase-mase contains good and bad doctrines. It is apparent in this
research that although the technology is very advanced nowadays, Ammatowa
community is still able to keep and maintain their cultural values which are taught by
their ancestors from one generation to the next. Data were analyzed qualitatively by
describing the facts and phenomena found in the research as the way they are.
Keyword: Tallasa’ Kamase-mase, Cultural Value, Ammatowa, Kajang.
1.Introduction
Various aspects have been done to improve Ammatowa customary communities’
lives, for example technology, education, health, economy, and many others.
Unfortunately, these communities are reluctant and even reduce any kinds of
influences that are not messaged by their ancestors. They believe that they will be
sinful (hassung) if they do not obey their ancestors’ messages. In contrast, they will
be rich (kalumanynyang kalupepeang) at the end of their lives if during their lives
they are dedicated to maintain/undertake their ancestors’ messages called Pasang ri
Kajang (Kajang’ messages).
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Tallasa’kamase-mase is the implementation of Pasang ri Kajang which instruct its
followers or communities to live pitifully. It is considered a precious life because it
contains cultural value which promises its followers a sacred reward and sanction.
In connection to the study of tallasa kamase-mase, the writer would like to answer the
causes of Ammatowa customary communities are so obedient in carrying out tallasa’
kamase-mase and the ways to maintain tallasa’ kamase-mase in the modern era.
The writer would like to explain some terms used in this study, such as tallasa’
kamase, cultural values, Ammatowa, and Ammatowa customary communities as the
main explanation of this study. A number of researchers have conducted Tallasa
kamasa-mase as the implementation of Pasang ri Kajang. Among them are Ahmad
,(2000), ”Perubahan Sosial Masyarakat Ammatowa Dalam Menghadapi Pengaruh
Budaya Luar di Desa Tanatowa Kecamatan Kajang Kabupaten Bulukumba”; Akib,
Yusuf,(2008), “Ammatowa Komunitas Berbaju Hitam”; Nasrum,Muhammad,(1994),
“Persepsi Masyarakat Kajang Terhadap Pelestarian Nilai-Nilai Budaya Kaitannya
Dengan Lingkungan Hidup”; Rasyid, Ahmad,(2002), “Studi Manajemen Pelestarian
Alam Hutan Adat Ammatowa Kajang Melalui Pendidikan Kearifan Lokal”.
1.1 Tallasa’ Kamase-Mase (Humble Life Principle)
Tallasa’ kamase-mase is a kind of reference of Ammatowa customary communities in
applying their ancestors’ instruction to live with humble. This principle of life
instructs its followers/ communities to receive anything/whatever provided by the
creator (Tu rie’ A’ra’na), without looking for other ways/things to survive. Akib
(2003:2) says that tallasa’ kamase-mase contains ideas or conception which is inspired
by values containing in a doctrine called Pasang ri Kajang. This life sets a rule from
person to person and between communities to its creator called Turie’ A’ra’na.
Ammalolo Palasa a candidate leader of Ammatowa (2010) states that tallasa’ kamasekamase is a way for communities to run their lives with modest, apprehensive and
also monogamy. The writer assumes that tallasa’ kamase-mase is a point of view of
Ammatowa customary community that must be conducted plainly.
Ammalolo’s messages about tallasa’ kamase-mase can be seen both in literal and
specific meaning below:
1.1 1 Literal Meaning of Kamase-Mase’s Expressions
ammenteng ko// nu kamase-mase “stand you are humble”
accidongko// nukamase-mase “sit you are humble ”
a’dakkako// nukamase-mase “walk you are humble”
a’miakko// nu kamase-mase “talk you are humble”
1.1 2 Specific Meaning
From the expressions included in literal meaning above, they incite the communities
to take care of their behavior, and to introspect themselves about what they have been
doing.
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Ammatowa Puto Bekkong, the head of customary community (2010) also suggests
that tallasa’ kamase-mase is a life’s principle owned by Ammatowa customary
community containing lambusu’ (honesty), gattang (consistence), sa’bara (patience),
appisona (faith in God). Ammatowa’s expressions of the fourth foundation of tallasa’
kamase-mase can also be seen below:
1.1.3 Literal Meaning
lambusu’nu// ji// nukaraeng “straight you are a king”
gattannu// ji // nuada “consistent you are customary”
sa’bara’nu //ji // nuguru “patient you are a teacher”
appisonanu// ji //nusanro “faith/contemplation is a shaman”
1.1.4 Specific Meaning
From the fourth elements expressed above, Ammatowa instructs his followers to be
lambusu’ be honest when someone wants to become a leader. Once the leader makes a
violating, public will never trust them any longer. In other words, honesty is a quality
demanded by public if someone wants to be a king or government.Gattannuji nu ada’
has a purpose that the head of customary community is expected to be consistent in
carrying out the customary, without considering a person’s racial traits. Next,
sa’bara’nuji nu guru has a meaning, teachers’ patience (customary teachers) is very
expected to be able to implement tallasa’ kamase-mase. Lastly, appisonanuji nusanro
means that faith/ contemplation is a characteristic demanded to the shaman.
Those characteristics that must be possessed by someone above have another naming
called“appa’ pa’gentunna tanayya, naappa’ pattungku’na langi’a “ four instruments
for hanging the earth and also four to defend the sky”. They are lambusu’ “honesty”,
gattang, “ consistency”,sa’bara “ patience”, and appisona “contemplating”. Karaeng
“ a king” has responsibility to manage or organize the human beings in the earth, and
he is exalted or glorified (kala’birang) since he fully appreciate the cultural values of
tallasa’ kamase-mase. In contrast, Ada’ is run by Ammatowa and his deputies in each
village called kampong. A customary teacher (guru ada’), demands teachers’ patience
in doing customary rituals. Sanro has a function to beg for the creator to prevent
diseases and dried. This board has functions to firm a customary ritual.
Based on the opinion mentioned above, the writer can say that tallasa’ kamase-mase
as a way of living or attitude which is undertaken by Ammatowa customary
community in carrying out its life pitifully.
Akib also states that the principle of tallasa’ kamase-mase (2008: 8) is covered by
emotional bundle, which cannot be separated from a belief system since it has a
sacred value, reward and sanction.
Some ritual ceremonies included in this study are such as all of done and religiously
followed the rules
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2. Tallasa’kamase-Mase (Humble Life Principle)
2.1 Ammatowa
The writer would like to describe the term of Ammatowa. Literally, the word Amma
means father, but it has another or a specific meaning, an honored man for the head of
the customary community in Kajang district, towa (old) is also a literal meaning. The
word towa means a person who has a deep knowledge/experience. He is appreciated
or honored because he has a wide view, knowledge/experience and a wise
consideration in various aspects of lives. Ammatowa is the highest leader of
customary communities and his followers are also called Ammatowa customary
community.
Ammatowa has a long life power and he is in the twenty first leadership now. Because
of his strong position, he will not be replaced by the next Ammatowa excepts he has
died. To be chosen as a head of customary community, someone has no fault law and
he must know the four foundations in life: lambusu, gattang, sa’bara’ and appisona
(Ahmad 2000).
Nasrum (1994) says that Ammatowa’s election is directly led by Anronta (our
mother) as a deputy of Ammatowa in woman affairs, by holding customary ritual
within a customary forest. Beside Ammatowa, the ritual is also attended by deputies
of Ammatowa to do sau-sau ( mantra).
From the statement above, the writer may say that Ammatowa, a special person, is
adopted in a long process therefor he has a long life profession.
2.1.2 Ammatowa Customary Communities
Ammatowa customary communities is one of ethnics in South- Sulawesi province
who inhabit Kajang district in Bulukumba regency. This community is easy to
recognize because the people wear black costumes which differentiate them from
non-Ammatowa customary communities in South Sulawesi province. The area of
Ammatowa customary community which bordered by four rivers; Tuli, Limba, Doro,
and Seppa’. These four rivers border with people who live within the area of
Ammatowa customary communities (tu kamase-masea) headed by a person called
Ammatowa and people who live outside (tu kuasayya) headed by non-Ammatowa.
Rasyid (2002:35) suggests that Ammatowa customary community is a kind of society
which has social structures which organize the community. The community has a
certain pattern of life as a specific behavior to become a traditions.
Ammatowa customary communities live in Tanatowa’s rural district in a certain area
where not all visitors from outside this area are free to come into the place because
each has to obey some rules. For example, wearing black clothing (black dress and
sarong), taking out the visitors’ shoes/slippers, going into the area on foot, and many
other.
The place where Ammatowa and his customary communities live is called i lalang
embayya, a place located in a specific area, which is surrounded by forest trees and
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rattan trees. People living in this area are very firm to carry out the instruction of
tallasa’ kamase-mase. Meanwhile, people who live outside Ammatowa customary
community place, namely i pantarang embayya, Ammatowa gave them a choice to
follow the rules of tallasa kamase-kamase or not.
2.1.3 Cultural Values
Koentjaraningrat (1974:25) states that cultural values, the primary things of ideal
culture and customs. Cultural value is the most abstract layer and conceptualize more
things in the society life. He also adds that based on the cultural values’ systems
consisting of the concepts that exists in thought in a big part of societies about things
that they consider very precious in the life. Therefore, a cultural value system usually
functions as the highest guidance for man’s behavior structure, its level more
concentrate like specific rules, customs and tradition, and norms all of them are based
on the guide of cultural value systems.
Linton (1984:215) states that anything we need in the modern world is a sequence of
ideals and values which still exists and followed by society members. He further says
that cultural values are very important in the peoples’ lives, either in modern society
or in the most simple life of society.
Different culture reflects different values. For example, wearing dark clothing for the
Moslems are normative behaviors at the funeral. In contrast, wearing dark/black
clothing for Ammatowa customary community in their daily activities reflect
adulthood, strong opinion or stance.
3.Methods of The Study
The method used in this study was descriptive qualitative which produce descriptive
qualitative data, such as oral and written words. This study tries to provide reflection
of a deeper aspect about tallasa kamase-mase. Through qualitative research, we may
know deeply about people as the target of the research and they may develop their
views, especially in relation to tallasa’ kamase-mase.
Some techniques used in collecting data were depth-interview, observation, note
taking, and documentations. Depth interview was used to get information by asking
questions directly to Ammatowa as the head of customary community, deputies of
Ammatowa called galla’, the local government, and Ammatowa customary
communities who know much information about tallasa’ kamase-mase.
Besides interviews, observation was also used by doing direct observation of
Ammatowa and deputies’s daily activities and his community as well. Next, note
taking is used to write down Ammatowa’s and his deputies expressions about tallasa
kama-mase and check whether the spelling of the words had been correct or not yet. If
the word pronunciations were wrong the writer asked them to repeat the sentences or
the expressions.
Another technique also used in this study was documentations. This technique was
used for comprehending archives or written data (secondary data). The data gathered
from the informants were analyzed qualitatively by describing the facts and
phenomena found in the research as the way they are.
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4.Findings and Discussions
Ammatowa customary community is very obedient and dedicated to maintain the
principle of tallasa’ kamase-mase because they believe that the creator (Tu rie’
A’ra’na) promises a happy life to the human beings at the end of their lives. Through
Ammatowa Turie’ A’ra’na sends a message called Pasang ri Kajang to the
community of Ammatowa as the foundation to undertake tallasa’ kamase-mase, such
as, anre’ kalumanynyang ri linoa, this expression has a meaning “no people are rich
in the world”, mingka ri aherepi niuppa means “but it will be got at the end of the
world” or at the end of someone’s life.
By undertaking this instruction well, they said that they will get some rewards such as
wealthy life called kalumanynyang kalupepeang (very rich/wealthy) at the end of the
world. It is better to run poorer life in the earth than poor life afterwards for life on the
earth is only for a while, but life afterward is everlasting.
The punishment is derived to someone who violate the instruction. The effect of their
violation, people will experience a kind of physical change such as pigs, monkeys and
other animals. Moreover, the creator will not accept their good deed when they died.
Ammatowa further says that sanctions will also be given to the person who ignores
the instruction such as cutting trees and rattans, chasing deers and other animals,
catching lobsters, and burning bees.
Ammatowa customary communities are very dedicated to carry out the rituals such as
customary feasts and death rituals. Customary feasts are commonly dealt with birth
rituals such as pregnant woman rituals, baby born rituals, and pre puberty rituals and
puberty rituals. Death rituals on the other hands are usually undertaken when a dead
person has been ten, twenty, thirty, forty and a hundred days during his/her death.
These rituals are usually conducted by customary teachers (guru ada’) by expressing
compliments called basing.
Ammatowa customary communities have some ways to maintain their life’s
principles: by not following reformation or reduce any kinds of influences that are not
messaged by their ancestors. Furthermore, the parents have to teach this life to their
children since they have been three years old until eighteen. This life principle is
taught informally and it is previouasly taught before going to a formal school since
each person has to understand and to be able to run this life. Another way to maintain
this life principle is to carry out the customary feast and customary rituals such death
ritual which is taught from one generation to the next.
5.Conclusion
Talasa’ kamase-mase, a principle of Ammatowa customary communities in living, is
an implementation of Pasang ri Kajang (Kajang’s messages). The messages are the
traditional expressions of Ammatowa customary communities using konjo language.
The messages are strongly believed and obeyed from generation to generation.
This study is considered a way of Ammatowa customary communities in undertaking
their ancestors’ ideology to live with humble or pitifully. It instructs its followers to
receive anything/ whatever provided by the creator (Turie’ A’ra’na) and without
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looking for other ways to survive. It is because the creator promises the human beings
(Ammatowa communities) to become rich later.
In undertaking this life, four criteria are suggested to save people at the end their
lives; lambusu’(be honest), gattang (be consistent), sa’bara (be patient), and appisona
(to trust in God). By having the fourth criteria, people will be safe or rich at the end of
their lives. They also believe that tallasa’ kamase-mase has good and bad instructions/
doctrines.
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REFERENCES
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Pengaruh Budaya Luar di Desa TanatowaKecamatan Kajang Kabupaten
Bulukumba (Skripsi). Makassar: Fakultas Sospol’ UNHAS.
[2] Akib, Yusuf. 2008. Ammatowa Komunitas Berbaju Hitam. Pustaka Refleksi,
Makassar.
[3] Bekkong, 2010. Personal interview. 22 May 2010.
[4] Harun, Sudarmin. 2012. Cultural Values In Buginese Tradisional Songs.
(Dissertation), Makassar: Faculty of Letters, UNHAS.
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Appleton Crosta.
[7] Linton Ralp. 1984. The Study of Man : An Introduction. Appleton-Century-Crofts.
[8] Nasrum, Muhammad. 1994. Persepsi Masyarakat KajangTerhadap Pelestarian
Nilai-Nilai Budaya Kaitannya Dengan Lingkungan Hidup (Skripsi) Ujung
Pandang: Fakultas Pertanian UNHAS.
[9] Palasa. 2010. Personal interview. 21 July 2010.
[8] Rasyid, Ahmad. 2002. Studi Manajemen Pelestarian Alam HutanAdat Ammatowa
Kajang Melalui Pendidikan Kearifan Lokal. Makassar Program Pasca Sarjana.
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