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 Amma Towa communities in Kajang district. The study of tallasa’kamasemase is very specific because it has a unique culture which emphazises its instruction
towards the end of the world or it does not proritze luxurious life.
This present study has two research questions: 1.What causes of Amma Towa
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 makes Ammatowa customary communities
are so obedient to carry out tallasa’ kamase-mase's life. It is also to explore the ways
of tallasa kamase-mase can be maintained until now.
Qualitative descriptive methodology was applied in this research. The techniques used
in collecting data were survey (in- depth- interview), observation, note taking, and
documentations. For some reasons, questionnaire was not used. The data gathered
from the instruments were analyzed qualitatively by describing the facts and
phenomena found in the research as the way they are.
Since the research is still being conducted, the researcher only reports what have been
done so far. The rituals 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, Amma Towa community is still able to keep and maintain
their their cultural values which are taught by their ancestors from one generation to
the next.
Keyword: Tallasa’ Kamase-mase, Cultural Value, Ammatowa, Kajang.
1. Introduction
Ammatowa customary communities is one of ethnics in South- Sulawesi province
who inhabit Kajang district in Bulukumba regency. This community has a cultural
value called tallasa’ kamase-mase. This study aims to disclose Ammatowa customary
communities’ principles in living (tallasa kamase-mase) which is very specific to
research since the culture emphazises its instruction towards the end of the world or it
does not prioritize luxuary life.
Tallasa’ kamase-mase is the implementation of Pasang ri Kajang (Kajang’s
messages) are the traditional instruction /expression of Ammatowa (the head of
customary communities) to his followers/ communities using Konjo language.
Although Pasang is only instructed orally, the communites are very obedient to carry
out this instruction until now. In applying tallasa’kamase-kamase, the communities
are reluctant to follow reformation (modernization) since they regard the outside
influnce is not based upon their ancestors’ instructions (Pasang ri Kajang). Therefore
this opinion seems not quite relevant with national advances nowadays.
In connection to the study of tallasa kamase-mase, the writer outlined two research
questions which are going to answer: 1.What causes of Ammatowa customary
communities are so obedient in carrying out their lives’ principle? 2. How do they
maintain their lives’ principles in the modern era?.
In order to get insightful understanding of the study, the writer put forth two
objectives of the study are to reveal the factors of 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 writer used qualitative descriptive method in this research. While the techniques
used in collecting the data were survey (in- depth interview), observation, note taking,
and documentations. The data gathered by the instruments were analyzed qualitatively
by describing the facts and fenomena found in the research as the way they are.
1.1 Tallasa’ Kamase-mase (humble life principle)
Tallasa’ kamase-mase is a way of Ammatowa customary communities in applying
their ancetors’ideology to live with humble. This principle of life instructs its
followers/ communities to receive anything/whatever provided by the creator, without
looking for other ways/things to survive. Akib (2003: 2) says that tallasa’ kamasemase contains ideas or conception which is inspired by values containing in a doctrin
called Pasang ri Kajang. This life sets a rule from person to person and between
community to its creator called Turie’ A’ra’na
Ammalolo Palasa a candidate leader of Ammatowa (2010) states that tallasa’ kamasekamase is a way of communities to run their lives with modest, apprehensive and also
monogamy. The writer may assume 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”
accidong ko nu kamase-mase
“ sit you are humble ”
a’dakka ko nu kamase-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 behaviour,and to introspect themselves about what they have
done.
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 “ honest you are a king”
gattannu ji nuada “ consistent you are customary”
sa’bara’nuji nuguru “ patient you are a teacher”
appisonanuji nusanro “ faith/contemplation are a shaman”
1.1.4 Specific meaning
lambusu’nuji nukaraeng “ because of your honesty” you are said a king”
gattannuji nu ada” because of consistency in laws, you are appointed to be a head of
customary community”.
sa’bara’nuji nuguru “ because of patience in teaching, you become a customarsy
teacher”.
Appisonanuji nu sanro “ your faith/contemplating in God causes you are elected to be
a shaman”
From the fourth elements expressed above, Ammatowa instructs his followers to be
lambusu’ honest when they become a leader. Once the leader makes a violating,
publict will never trust them any longer. In other words, honesty is a quality
demanded by publict if someones 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) are 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 have to be possessed by someone have also 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 kampung. A customary teacher (guru ada’), demands techers’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 rituals.
Based on the opinion mentioned above, the writer assumes that tallasa’ kamase-mase
is a method of living or attitude undertaken by Ammatowa customary community in
carrying out its life pitiedly.
Akib also states that the principle of tallasa’ kamase-mase (2008:8) is covered by
emotional bundle, which can not be seperated from belief system since it has a sacred
value, reward and sanction.
Some primary differences between Ammatowa customary communities (tu kamasemasea) and non- Ammatowa customary communities (tu kuasayya) who live outside
the area of tallasa’ kamase-mase implemented can be seen below:
Tu kamase-masea(Ilalang Embayya)
Tu kuasayya (Ipantarang Embayya)
1.2 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’ system s
consisting of the concepts that exists in thought in a big part of societies about things
that they consider very precious in the life. Therfore, a cultural value system usually
functions as the highest guidance for man’s behaviour structure, its level more
concentrate like specific rules, customs and tradition, and norms all of them are based
on the guide of cultural values systems.
Linton (1984:215) states that anything we need in modern world is a sequence of
ideals and values which sill exisits and followed by society members. He further says
that cultural values are very important in the people lives, either in modern society or
in the simplest life of society.
Theodorson in Pelly (1994) says that cultural values are so abstract which can be
considered a man’s guidance and a basic principle in human’s behaviour.
Different culture reflect different values. For example, wearing dark clothing for
moslems are normative behaviours at funeral. In contrast,wearing dark/black clothing
for Ammatowa customary community in their daily actifities reflect adulthood, strong
opinion or stance.
1.3 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 honered man for the head of
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 honered because he has a wide view, knowledge/experience and a wise
consideration in various aspects of lives. Ammatowa is the highest leader of
customary community 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
been died. To be chosen a head of customary community, someone has no fault law
and he must know the four elements 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 thefore he has a long life profession.
1.4 Ammatowa Customary Communities
Ammatowa customary communities, one of the ethnics in South-Sulawesi province
who inhabit Kajang district in Bulukumba regency. The area of Ammatowa
customary communities are bordered by four rivers; Tuli, Limba, Doro, and Seppa’.
These four rivers are borders between people who live within the area of Ammatowa
customary communities (tu kamase-masea) and tu kuasayya. This community is led
by a head of customary communities called Ammatowa.
Rasyid (2002:35) suggests that Ammatowa customary communities are a kind of
social group which has a certain pattern and it becomes a reference or guidance in
behaving.
Ammatowa customary communities live in Tanatowa rural district in a certain area
where any visitors from outside this area may not 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 forbiddences.
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
rattan trees. People living in side this area are very firm to carry out the instruction of
tallasa’ kamase-mase. Meanwhile, people who live outside Ammatowa customary
communites’ place namely i pantarang embayya, Ammatowa gave them a choice to
follow the rules of tallasa kamase-kamase or not.
As a supporter to those terms above, the writer would like to present another term is a
cultural value as follows:
2. Methodology
Methodology used in this study was descriptive qualitative which, produce descriptive
qualitative data such as oral and written words, or observable behaviour (Moleong,
2000). 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, specially 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 community
who know much information about tallasa’ kamase-mase. Besides interviews,
observation was also used by doing direct observation to 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 words’
pronounciations 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.
3. Findings and Discussions
The reasons or causes of Ammatowa customary communities’ obedience on
tallasa’ kamase-mase.
Ammatowa customary communities are very obedient and dedicated to maintain the
principle of tallasa’ kamase-mase because they belive that the creator (Tu rie’
A’ra’na) promises a happy life to the human being at the end of their lives.Through
Ammatowa Turie’ A’ra’na sends a message called Pasang ri Kajang to the
communities of Ammatowa 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 it means “but it will be gotten at the end of the
world”.
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 poor life in the earth than poor life afterwards since life in the
earth is only for a while, but life afterward is everlasting.
The punishment is derived to someone in the form of physical change such as pigs,
monkeys. Moreover, the creator will not accept their good deed when they are died.
Ammatowa further says that sanctions will also be given to the person who ignores
the instruction such as cutting trees without permitting to Ammatowa except for
important purposes and he has a responsible to plant two similar trees instead, chasing
deers or other animals, catching lobsters, such as meals for Ammatowa’s election,
rituals for preventing disasters. Taking bees in the forest is allowed only for a feast
celebration, such as medicine for the sickness. The consequences of this action is to
chase someone away from palce of Ammatowa communities.
Ammatowa customary communities are very dedicated to carry out the rituals such as
customary rituals and death rituals. Customary rituals are commonly dealt with birth
rituals such as pregnant womans’ rituals, babies born rituals, and pre puberties’ rituals
and puberties rituals. Death rituals on the other hands are usually undertaken when a
dead person has been ten, twenty, thirty, fourty and a hundred days during his/her
death. This rituals are usually conducted by customary teachers (guru ada’) and
expressing complimences called basing.
Ammatowa customary communities have some ways to maintain their lives
principles, by teaching it to their children since they have been three years old until
eighteen. This life principle is taught informally and it is previously taught before
going to a formal school since each person has to understand the characteristic of this
life. Another way to keep this life principle is to carry out customary rituals such
funeral ritual which is taught from one generation to the next.
4.Conclusions
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 udertaking
their ancertors’ ideology to live with humble or pitiedly. It instructs its followers to
recieve anything/ whatever provided by the creator (Turie’ A’ra’na) and without
looking for ways to survive. It is because the creator promises the human beings
(Ammatowa communities) to become rich later.
In undertaking this life, four criterias 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 criterias, people will 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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