Jurnal Ilmu Sosial dan Ilmu Politik, Volume 21, Issue 2, November 2017Jurnal Ilmu Sosial dan Ilmu Politik Volume 21, Issue 2, November 2017 (160-172) ISSN 1410-4946 (Print), 2502-7883 (Online) doi: 10.22146/jsp.30442

Gaukang and White Coup: Dismantling of Traditional Power

Nila Sastrawati•1

Abstract This paper discusses the concept of power adhered to by the South Sulawesi community and explains the power struggle which had occurred both in the past and present. The South Sulawesi community’s conceptiontraditional power on power signifies a strong, transcendental relationship between themselves and supernatural powers, wherein all objects possessing certain peculiarities are inseparable from the stable and unchanging cosmic world. Thus,gaukang holds a significant position in the life of the South Sulawesi community, particularly pertaining to matters of power struggle. The waxing and waning of traditional power in South Sulawesi is determined by at least three factors: firstly, a change in power patterns with the emergence of new elites having a commoner background; secondly, incessant resistance to feudalistic rule; and lastly, the application of modern bureaucratic model. The general conclusion of this paper emphasizes the position of gaukang as a central point affecting the various power struggles that occurred throughout the history of the South Sulawesi community. The enactment of Regional Regulation ( Perda) No. 5 year 2016 on the Organization of Gowa Regency Local Cultural and Customary Institution provides a peek at how bureaucratic power had dismantled traditional power in Gowa Regency, which included, consequently, the transfer of authority over the royal heirlooms or gaukang of the Gowa Kingdom.

Keywords: gaukang/kalompoang; power; legitimacy.

Introduction Limpo, and the followers of the 37th King of The waxing and waning of traditional Gowa, Andi Maddusila Andi Idjo, who bears power in South Sulawesi had been occurring for the title I Maddusila Daeng MannyonriKaraeng a long period of time as signified by the number Katangka Sultan Aluddin II. The clash between of attempts conducted to dismantle it. This article the supporters occurred at the Balla Lompoa aims to dig deeper by providing explanation on Palace and it was triggered by the issuance the South Sulawesi community’s conception of of the Regional Regulation Draft Ranperda( ) power and on the efforts of traditional power on the Organization of Local Customary take over in the Gowa Kingdom through Institution into what has now become the contemporary state regulation by keeping past Regional Regulation (Perda) No. 5 year 2016 events as an unabridged narrative up till today. on the Organization of Local Cultural and It is quite widely known that there was, Customary Institution conducted by the Gowa recently, a clash between supporters of the Regency Regional People’s Representative Gowa Regent, Adnan Purichta Ichsan Yasin Council (DPRD) on August 15, 2016. This

• Departement of Criminal and Constitutional Law, Alauddin State Islamic University, Makassar. Email: [email protected]

160 Nila Sastrawati, Gaukang and White Coup: Dismantling of Traditional Power

Perda became controversial since one of its The position of gaukang, as a basis of articles establishes the Regent as Head of the one’s legitimacy as kekaraengan, was influential Customary Institution functioning asSombayya in various power struggles which occurred in ri Gowa (King). South Sulawesi. In the past, an individual must The establishment of Regent as Sombayya seize the gaukang, as the most significant item, implies authority over all assets of the Gowa in order to take power from or conquer the area Kingdom, including gaukang or the royal of a karaeng. The transfer of gaukang ownership heirlooms. Gaukang is at times known as from its previous owner signifies the fall of kalompoang or arajang, wherein the latter a karaeng’s power. However, in the current means grand. Gaukang in the South Sulawesi period, power struggle is not only a matter of community’s conception of power serves as struggle for gaukang ownership, but also entails the epicenter of cosmic power retained by the the dismantling of power through means of karaeng (monarchs) (Hudjolly and Marjaka, modern bureaucratic legal authority. This use 2010). It is through the ownership of gaukang of legal means to take away power is what I that the karaeng may be revered as ajjoareng define to be a white coup (d’état), i.e. an effort (patron) or one who is a role model with loyal in taking over traditional power by making followers commonly called joa (client). It may use of regional/state legislation. Hence, the be stated that the Regent’s authority over advent of Perda No. 5/2016 on Local Customary Gowa Kingdom’s entire asset in his function as Institution became an entry point in elaborating Sombayya may attract morejoa into his circle. the incidence of white coup after the New The various literatures explaining the Order era. The white coup phenomenon is an traditional political system in South Sulawesi interesting issue to raise amid the intensive place gaukang as a symbolization of power that efforts of traditional rulers to enliven the influences the South Sulawesi community’s monarchy’s traditional customs, and they are perception. Heddy Shri Ahimsa-Putra (2007) in quite often involved in the contestation of local his writing entitled Patron dan Klien di Sulawesi politics in Indonesia. Selatan (Patron and Client in South Sulawesi) A frame is established for this article elaborates that gaukang or kalompoang is no by posing the following questions: how is mere royal heirloom because one’s authority gaukang conceptualized by the South Sulawesi over Gaukang or Kalompoang subsequently community; what is the process of white coup determines one’s social layer within the in the Gowa Kingdom; and, how did the decline South Sulawesi community and it further of traditional power happen in South Sulawesi. leads to the creation of a strong patron-client The answers to these questions will be provided relationship. Individuals retaining ownership by utilizing the concept of power in the or authority of Gaukang will consequently tradition of the South Sulawesi community. become a patron (ajjoareng) while those who does not own gaukang will be the client (joa). Methods In addition to Ahimsa-Putra (2007), Pelras This working paper uses qualitative (2006), Poelinggomang (2004), Hudjolly and research with case study design. This research Marjaka (2010) also provide elaborations on is intended to assist deeply understanding and the significance ofgaukang ownership/authority interpreting any behind occurring/existing to the South Sulawesi community. Moreover, events. Creswell defines qualitative approach Arsal et al. (2014) gave an explanation on the as a process of understanding human or social pattern of power inheritance in the South matters, based on a complex structure, holistic Sulawesi community. description, formed by words, reported in

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details and undergone in a natural/genuine peace and order in the region where he initially context (Creswell, 1994: 2). This case study appeared. Due to the people’s belief of his design is chosen because of this research heavenly origin, the figure of To Manurung is is related to a specific phase or has its own then personified as an individual who retains characteristic associated with contemporary specialness and is, thus, exalted to be the leader phenomenon. in accordance to the agreement between the This research was conducted in 2016 anang (group) residing in a wanua (region) with which started by collected news in both print the To Manurung. The consensus that resulted and electronic media related to the pros and cons in a mutual term of understanding is a form of determining the Perda LAD in Gowa Regency. of the anang’s self submission to acquiesce In addition to collecting news, the author also to and obey the decisions and order of the To collected some research results, especially Manurung (Hudjolly, & Marjaka, 2010: 144). anthropological notes to understand the issues The ascension of To Manurung in modern under study. This step was done in order to politics is known as a social contract. understand how the people of South Sulawesi As for the second type of karaeng, it refers in the past interpret the power of comparison to the karaeng’s ownership over elements of the and then used as a started point to understand environment. This second type of karaeng may the events that occurred in Gowa regency today. be explained by referring to Adams’ statement Because this case was very sensitive, this study (in Ahimsa-Putra, 2007: 106) concerning power. does not allow in-depth interviews to both Adams said that: parties in conflict. Therefore, this study was based solely on the available literature. “Power is that aspect of social Data analysis was done by means of data relations that marks the relative reduction by reviewing through the selection, equality of the actors or operating units; it is derived from the relative focusing and simplification and abstracting the control of each actor or unit over rough data already possessed. Subsequently, elements of the environment or the data has been reduced, analyzed with concern to the participant.” reference to the theoretical flow, then classified or categorized according to the sequence of The sources of power pertaining to the discussion and adapted to the purpose of the division of these two karaeng can at least be studied. The final stage is the conclusion. From traced accordingly, wherein the former is the data that has been analyzed then the next obtained from rights of origin and the latter researcher will draw conclusions related to field is control or ownership of elements of the findings or research results were undertaken. environment which becomes the basis for the social power a karaeng yields. Results and Discussion The people of South Sulawesi believes Gaukang and the South Sulawesi Community’s that the karaeng are owners of heirlooms known Conception of Power as gaukang or kalompoang. At a certain level, Ahimsa-Putra (2007) distinguishes two the elders in South Sulawesi consider that the types of karaeng in South Sulawesi. The first actual karaeng is the gaukang or kalompoang type refers to karaeng who are descendants itself because the owner of the land, plantation, of To Manurung, the founding fathers of agricultural field, fish pond, and forest is the the prevailing monarchies. To Manurung is gaukang. The karaeng is then regarded only as considered as a figure who descended from a guardian or keeper of the gaukang (Ahimsa- heaven to earth with the purpose of creating Putra, 2007: 108).

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To the South Sulawesi community, the Javanese conception, the king’s reign still gaukang or kalompoang is no mere ornament requires support from symbolic sources as a as it is the gaukang that governs and arranges basis of legitimacy, such as royal heirlooms. all matter are having power over them, it is Meanwhile, in the Western tradition (Murphy, even regarded as the determiner of life. The 2011; Afandi, 2012;), power is understood gaukang itself are objects that the community as a particular situation occurring within consider to have distinct characteristics and human social relations, and it is concurrently peculiar shapes. The particularity of shapes and understood that the use of power in those characters the gaukang have is an indication of relations to induce influence must at least fulfill purity, and of its supernatural powers, which the bare requirement, namely the fulfillment of is the reason why these objects are considered resources enabling one to influence another. to be the protector of the community and the Andrain (1992) mentions at least five types of center of power (Hudjolly, & Marjaka, 2010: resources that may be utilized by an individual 150). to gain influence. First, physical resource. This The way the people of South Sulawesi is a resource type that relies on employing conceptualize power signifies the presence instruments/tools capable of causing bodily of a strong or transcendental relationship harm upon others, such as weapons. This between themselves and supernatural demonstrates that the use of physical power powers, in which all objects bearing particular for threat is necessary to implant obedience in characteristics are constantly bounded by the the self of another. Second, economic resource. stable and unchanging world of cosmos. The This resource type emphasizes wealth as an belief in these objects, may be understood instrument to subdue and enforce obedience genealogically by tracing it back to the position in the masses. Third, personal resource. Such of the To Manurung that is revered as a figure resource type places the personal qualities descending from heaven. This means that the individuals possess to have the capacity of presence of all things “peculiar” correlates to instilling obedience in others. Fourth, expert powers existing externally beyond themselves. resource. This refers to individuals bearing Such belief is not far too different with certain expertise not found in others that the Javanese concept of power which observes may easily create obedience. This is due to that “power is not a theoretical postulate but the fact that experts have certain particular an existential reality” (Anderson, 1990: 47), knowledge and information unavailable to meaning that power is real and it is sustained others. Fifth, normative resource. This resource by a never changing power of the supernatural. type assumes that people possessing normative It is mysterious, intangible, and transcendental. power will subsequently possess self-qualities Power may take the forms of natural objects relating to wisdom, moral righteousness, and such as rocks, fire, stones and such. This view is, rights of authority. Thus, the possession of surely, in line to Adams’ conception that places normative resource affords them the moral control over elements of the environment rights to administer power (Andrain, 1992: 134). as the basis in the advent of power. Hence, This type of normative resource is not gaukang ownership becomes a capital to induce different to the explanations provided by influence, submission, and obedience in the Adams and Anderson (1990) that the most community. significant matter in the exercise of power Gunawan and Isbodroini (2005: 209) is the acknowledgement that an individual elaborate that although the king serves as possesses the moral rights to administer power the center of mystical and cosmic power in according to the traditions and beliefs found

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in a particular community. A community and the advent of Regional Regulation No. that consecrates objects deemed to be the 5/2016, may be explained by referring to how embodiment of cosmic or supernatural beings gaukang were fought for in the context of power will consequently submit to individuals struggles. controlling such objects. It does not matter how one obtains the object, as the significance is on Gaukang and Power Struggle in South the belief that it may bring hazard and peril. Sulawesi The South Sulawesi community believes The history of power struggle in South that gaukang serves as the center of all power Sulawesi is observed to have mainly involved an individual possesses. Thus, anyone in the appropriation of gaukang. Once an enemy possession of a gaukang will instantaneously seized possession of a gaukang, the initial instill obedience in the community. Referring to owner of the gaukang is consequently deemed the elaboration provided by Adams, the source defeated. Several incidents demonstrate the of one’s social power depends on how strong position of gaukang in power struggles that and substantial one’s control is over elements had occurred in South Sulawesi. Ahimsa-Putra of the environment. That in order to establish (2007) summarizes a number of power struggle power, one should collect and accumulate all incidents by elaborating the findings recorded heirlooms regarded to bear mystical power as by researchers in the colonial period, in which symbols of power. one of them is the records made by Kooreman Although gaukang is regarded as the and Goedhart. center of power, it still requires a medium Kooreman recorded that in 1879 there capable of fulfilling the desires of thegaukang was an incident in Polombangkeng which upon the people. Hence, it is the owner who involved Gallarang Mangasa who attempted implements the will of the gaukang and serves to gain control of all heirlooms the Kingdom of as the leader in the community (Ahimsa-Putra, Gowa had, although he actually failed to do so. 2007: 110). In addition to having intent or There was also a record on the murder of the desire, gaukang also has needs. This results in Bulo-Bulo regent in 1872, wherein the murderer the gaukang being treated properly with respect, succeeded in obtaining the gaukang the regent and a special place is prepared in the house. It had in his possession which was subsequently is usually kept in the front room of the house used to facilitate in the fight against the Dutch. together with its guardian. These guardians Goedhart provided records of incidents are subsequently called karaeng. One of the which happened around the early 16th century. traditions that remain to be continued in the The Gowa Kingdom, at the time, intended to Gowa Kingdom today is theaccera kalompoang, expand its rule, yet it was unable to defeat the wherein the heirlooms owned by the Gowa Karaeng Lowe from Bajing. Coincidentally, the Kingdom are cleansed, and this commonly child of Karaeng Lowe was married to Karaeng takes place after the Eid al-Adha. Galesong who then schemed his tactics in The South Sulawesi community’s concept getting Bajing to surrender. By using various of power that is centered on the gaukang or means, Karaeng Galesong eventually gained kalompoang may provide insights on various control of the gaukang owned by Karaeng political events and power struggles which had Lowe from Bajing, and with the acquisition of occurred throughout the monarchies in South the gaukang, Karaeng Lowe was symbolically Sulawesi, since power struggles are always declared defeated and must submit to the rule connected to the gaukang or kalompoang. The of the Gowa Kingdom. Karaeng Galesong was current incident in the Balla Lompoa Palace then afforded rewards in the form of kampong

164 Nila Sastrawati, Gaukang and White Coup: Dismantling of Traditional Power and forest area for succeeding in defeating conducted, the cholera plague had gradually Bajing. disappeared. In 1874-1875, the disease raged In 1880, the regent of Bantaeng was again, and Karaeng Gantarang along with the instructed to capture Karaeng Rumbia but failed. regional chiefs under his authority requested One of the tactics used to dismantle Karaeng the Dutch controller to conduct a similar party. Rumbia’s power is by removing Hadat Rumbia, The various heirlooms, such as spear, shield, and the title of karaeng was then replaced with water basin, betel plate, umbrella and others, gallarang. However, the Rumbia community were paraded through the streets led directly still acknowledged Karaeng Rumbia as the true by the regent (Ahimsa-Putra, 2007: 110-111). karaeng because the gaukang that binded the The variety of phenomenon above show four regions forming thekekaraengan remained the centrality of gaukang in the life of the in his control. South Sulawesi community. Gaukang is not In addition to Kooreman and Goedhart, merely regarded as a common ornament with Poelingomang also stated that the reason for I no correlation to the cosmic world, it is an Sangkilang to proclaim himself as the Batara of actualization of power from another world, and the Gowa Kingdom was because he presented it has its own will and necessities. Gaukang may a gaukang or kalompoang of the Gowa Kingdom generate calamities if the community does not that he had in his possession in the form of abide to its will, and conversely, the community sudanga. Through his control over the said will become prosperous and peaceful if they gaukang, he was able to produce obedience and show obedience and submit to all the gaukang’s gain numerous followers who were commoners will represented by its guardian. and some who were palace aristocrats. As I Sangkilan succeeded in garnering numerous White Coup: Dismantling Traditional Power? followers, he then attempted to seize Gowa’s As previously explained, there were power (Poelinggomang, 2004: 57). power struggles ending in bloodshed that had The incidents above provide an illustration occurred in South Sulawesi and even in other on the position of gaukang in the South Sulawesi regions throughout history. It is observed that community’s conception of power, wherein the past power struggles were carried out through power a karaeng wields is determined by their war and killing by using gaukang to seek gaukang ownership. Gaukang as the true karaeng legitimacy of power after the war, hence, this provides legitimacy for all exercise of power article uses the term white coup to illustrate the conducted by its guardian. Hence, Adams’ process of dismantling traditional power which statement that power can only be acquired by took place from the 1950s to the 1960s. White using elements of the environment believed by coup is defined as the taking over of traditional the residing community is not an exaggeration. power by utilizing the power of the modern In addition to being a part of narratives state to acquisition traditional power authority pertaining to power struggles, stories of through state regulations. gaukang in the daily lives of the South Sulawesi The advent of the Regional Regulation community can also be observed. There was an No. 5/2016 on the Organization of Local Cultural incident which occurred in 1864-1865, it was and Customary Institution (Perda LAD) in the a time when the cholera plague was rampant Gowa Regency may be stated as repeating and had resulted in thousands of victims. An history wherein the state had destroyed the ornament party for heirlooms was thus held traditional rulers and forced them to submit based on the community’s belief concerning to the power of the modern state. Although the the gaukang or kalompoang. Once the party was level and patterns employed are different, the

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cleansing of prevailing aristocratic remnants may subsequently be defined that the regent becomes unavoidable to this day. The case of has the capacity to carry out the functions of the Yogyakarta Sultanate is a different matter Sombayya or the king, and this is the crux of as they were able to obtain acknowledgement the controversy as of current. from the state through the passing of the law Republika in its report explains “based on on Yogyakarta’s special status. the stipulations of the Gowa Regency regional The return of sultans on the political regulation on LAD which was subsequently stages of various regions may be considered changed into the Regional Regulation on the a threat to local strongmen in the post reform Organization of Local Cultural and Customary period. Their emergence is consequently to Institution, in some of the articles wherein become competitors in the fight for influence one of them was revised, that is Chapter III in the community. Since the fall of the New Article 3 stipulating that the Regent of Gowa Order, the aristocrats in South Sulawesi also is the Head of the Local Customary Institution began taking part in political contestation, with the role of carrying out the functions as including the successor of the King of Gowa, a Somba or leader. Meanwhile, based on the Andi Maddusila Andi Idjo. rules of the monarch, the appointment of a The rivalry between Andi Maddusila Somba is not so simple and the candidate must Andi Idjo and the family of Yasin Limpo has be of aristocratic descent. The candidate’s royal been ongoing for quite some time since the heritage, kingdom of origin, and bloodline initiation of the direct election for regional must be clear to understand his ancestral head, with Andi Maddusila always being the lineage. Whereas, in the regional regulation, loosing party. It started with the father of the prior to its amendment, it was stipulated that current regent, Ichsan Yasin Limpo, who had the Regent of Gowa is king, and it was hastily held office for two periods, up to the recent revised as not to offend descendants of the true regional election that pitted Andi Maddusila king. There is, consequently, no provision in with Adnan P. Ichsan Yasin Limpo, and the current Regional Regulation stating that still resulted in the loss of the Gowa King’s the Regent of Gowa is the King of Gowa, the successor. regent functions as Sombayya ri Gowa instead.” The rivalry between the two families (Aminah, 2016). did not actually end at the regional election as The inauguration of the regent as head the enactment of the Regional Regulation No. of the customary institution, on September 8, 5/2016 on the Organization of Local Cultural 2016, led to various reactions from numerous and Customary Institution had led to new parties, particularly Andi Maddusila. Andi conflict. One of the contents of the Regional Maddusila who was inaugurated as the 37th Regulation is the appointment of the regent king of Gowa by Batesalapang said that as the head of the local customary institution (Lembaga Adat Daerah – LAD) with the capacity “based on the consultation result to perform the function of Sombayya (rakyatku. with the Ministry of Internal Affairs, com, 08/09/2016). It has been clarified that the regional regulation is considered to violate the Constitution that there are no stipulations in the verses of organizes sultanates and kingdoms. the regional regulation mentioning that the Hence, from a legal perspective it is regent is the king or Sombayya, except that in illegitimate.” (Aminah, 2016) the general provisions there is a specification on performing the function of Sombayya There were also some criticism regarding (makassar.tribunnews.com, 16/09//2016). This the attempt of a forceful opening of a safe

166 Nila Sastrawati, Gaukang and White Coup: Dismantling of Traditional Power in which a kalompoang or gaukang of Gowa, The history of power struggle in South the Salokoa (crown), was stored in the Balla Sulawesi had occurred through various means Lompoa Palace. The royal safe was forcefully and motives. Hudjolly and Marjaka (2010: opened and a report on the forceful opening 149), referring to the traditional Bugis concept of the safe was made on September 7, 2016. of power, state that the successive ruler is The regional administration declared in their not always based on heredity as a guarantee defense that there was information stating for obtaining a position of power, as there the royal crown, which is a royal heritage and is no definite ruling to be referred to in the ornament, had become missing. For that reason, kingdom’s succession process. Nevertheless, the regional government forcefully opened the it is commonly considered that the selected safe, although it is known that the key holder is candidate should be one of the descendants Andi Maknum Bau Tayang who is a relative of out of the numerous other lineages of past Andi Maddusila, yet the safe was still opened rulers, and the candidate may only be from a forcefully (Aminah, 2016). particular status. Hence, the next specification The implications in the implementation in determining the successive ruler is for of this regional regulation will bring about the candidate who has the most substantial more significant consequences. The regent as amount of joa (followers), and is supported by the modern state’s bureaucratic instrument the most influential followers. This means that who is also the head of the LAD conducting the strength of a person’s legitimacy to hold a the functions of Sombayya may easily control position of power is determined by the number all sorts of gaukang or kalompoang owned by of followers or joa one amasses. the Gowa Kingdom. Additionally, all of the There was also a power struggle in the regent’s conducts may be manipulated to be in Gowa Kingdom on April 1739 invoked by the interest of Sombayya because his position Karaeng Bontolangkasa in collaboration with in the hierarchy of traditional power is given Arung Matowa Wajo. At the time, I Mallawagau legitimacy through state/regional legislations. Sultan Abdul Khair Al-Mansyur who was still This means that, referring to the layer of 12 years old and inaugurated as the successor traditional power in South Sulawesi community, to his grandfather Sultan Sirajuddin the 23rd the regent may demand cultural obedience as a King at the age of 8, left the Gowa Kingdom symbol of submission to the monarch. and gained entry to the Ujung Pandang Fort to Although the reasoning given for the request assistance from the Dutch. Meanwhile, issuance of the LAD regulation is to maintain the force headed by Karaeng Bontolangkasa had and preserve traditions and heritage of the surrounded the fort of Ujung Pandang and had Gowa Kingdom, a general question of why occupied the capital of the Gowa Kingdom, should the regent carry out functions as and concurrently had also dethroned Sultan Sombayya instead of the direct descendants Abdul Khair Al-Mansyur from the reign of the of the Gowa royal family, is justified. Keeping Gowa Kingdom, and he appointed himself as in mind that Andi Maddusila is the direct the king of Gowa. On the other hand,Karaeng descendant of the 36th King of Gowa and has Bontomajannang felt entitled to be the king been inaugurated by the Batesalapang as the of Gowa because he felt he had contributed 37th King of Gowa, it is considerably reasonable greatly to the greatness of the Gowa Kingdom for some to consider the advent of the LAD (Yasen, 2008: 10). regulation and the initiation of the regent as Past succession of power may be regarded head of LAD to be an attempt to seize power as having been achieved through war and from the Kingdom of Gowa. bloodshed, while the current LAD regulation

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may be considered similarly as an attempt to power itself”. It may be understood from the dismantle traditional power through the use given explanation that the most significant of state/regional legislation. The current white matter is the people’s acknowledgement coup is not the first of its kind experienced by the following the coup of power that is proven by Kingdom of Gowa. The conversion of the Gowa the control of gaukang. Kingdom’s government into a Level II Region Despite the white coup having been based on Law No. 2/1957 on the Formation of carried out in the Kingdom of Gowa, the Regent’s Level II Regions of Makassar, Gowa, Takalar, legitimacy as the Sombayya will remain to be and Janeponto that was strengthened by questioned since the gaukang or kalompoang Law No. 29/1959 on the Formation of Level II Salokoa is not in his possession. Hence, the Regions in Sulawesi (State Gazette Year 1959, attempt at forcefully opening the safe of the Addendum to the State Gazette of the Republic Salokoa by the regional government at the Balla of Indonesia Number 1822) is regarded as the Lompoa Palace prior to the initiation of the first white coup. Meanwhile, the initiation Regent as the head of LAD or Sombayya, is of the 36th King of Gowa, Andi Idjo Daeng considered as a reasonable motive. The Salokoa MattawangKaraeng Lalolang Sultan Aiduddin must be presented in the initiation as Sombayya Tuminanga Ri Jongaya, as the first regent of in order to obtain cultural legitimacy, as the lack Gowa Regency marked the end of the Gowa of it would render the ceremony meaningless. Kingdom’s governing of its regions and the Although the Regent has been beginning of the modern bureaucratic system. inaugurated as the head of LAD conducting the functions of Sombayya, in reality, it is very Aftermath of the White Coup: Gaukang and difficult to acquire legitimacy from the people State Legislation of Gowa. This is proven with the appearance The currently occurring white coup of various forms of rejection carried out by is a narrative that is inseparable from past the wider community in South Sulawesi. incidents of power struggle. The white coup Adi Suryadi Culla, one of the lecturers at of the contemporary era has been added to the Hasanuddin University made a petition letter long list of existing patterns of power struggles on www.change.org which has been signed by that ultimately exacerbates the degradation of thousands of people as a form of rejection to traditional power in South Sulawesi. the Regent’s appointment as Sombayya because After the white coup, what remains to it is regarded to have impaired the customary be questioned is whether the South Sulawesi system and cultural values of Gowa (Kompas. community, particularly the people of Gowa, com, September 13, 2016). acknowledges the validity of the power take Meanwhile, a day before, Kompas. over or do they instead condemn this act. com also reported a clash that happened It should be kept in mind, as mentioned at the Ballo Lompoa Palace between the by Hudjolly and Marjaka (2010: 143), that kingdom’s guardsmen who rejected the “winning and losing in wars only relate to Regent’s appointment as Sombayya and the physical power, but acknowledgement of Civil Service Police Unit (Satpol PP) assisted by power/authority after victory of war without local thugs (Kompas.com, September 12, 2016). gaukang or sacred heritage would only produce The clash had occurred on the same day as the repressive authority by taking advantage in the conduction of the accera kalompoang ritual and psychological nature of the loosing party’s fear it was triggered by the kingdom guardsmen and obligation. Gaukang and the sacred heritage intending to enter Ballo Lompoa Palace being objects is a strategy mechanism in the cycle of prevented by Satpol PP.

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On the 26th of September, 2016, a huge The Current Degradation of Traditional protest took place at the Gowa Regency Power Regional People’s Representative Council Although Andi Maddusila is (DPRD) office to push the council members acknowledged as the king to throne of the to revoke the LAD regional regulation which Gowa Kingdom and the legitimate heir of the appoints the regent as Sombayya. The protest Gowa Kingdom’s gaukang or kalompoang, the ended in the burning of the DPRD office and appeal and influence of the institution known several damages (makassar.tribunnews.com, as the Kingdom of Gowa in governing and September 26, 2016). controlling the people may be said to have th The support for Andi Maddusila (the 37 diminished. Generally, the people of Gowa King) not only came from the people of Gowa, obey state regulations, yet they still admit that as numerous supports were also observed to the traditions of the Gowa Kingdom need to be flow in from several kings of monarchies in preserved. Hence, the rituals carried out by the Indonesia who accompanied Andi Maddusila Gowa Kingdom at the Balla Lompoa Palace is in visiting the Indonesian Police Headquarters necessary to preserve the traditional customs to report the unrest occurring in the Gowa of the monarchy. Kingdom (Alvionitasari: 2016). The current degradation of traditional These various forms of rejection may power in governing and controlling the people be understood with the explanation that is actually the culmination of a series of various becoming Sombayya in the perspective of the past incidents. This degradation can generally South Sulawesi community is inseparable be seen from changes in the power pattern, from the ownership of gaukang or kalompoang. wherein new elites began to surface from the Sombayya is considered as the person carrying maradeka (free people) and commoners. The out the will of the gaukang that directly relates emergence of new elites from themaradeka to the supernatural world. Thus, a Sombayya people consequently created new patterns of or karaeng in possession of gaukang should patronage. People no longer rely on the karaeng have the capability of translating the will of as ajjoareng. Whereas, in the past, the maradeka the gaukang. people were the joa. People who felt they serve Despite the Regent’s rightful legitimacy as the joa would voluntarily follow the will of afforded by the state, the people of Gowa the ajjoareng and they would always show their remains loyal in declaring Andi Maddusila as loyalty to the ajjoareng in any type of situation the ruler of the Gowa Kingdom. Therefore, when any where (Ahimsa-Putra, 2007: 13). referring to the South Sulawesi community’s Additionally, the degradation of conception of power, Andi Maddusila is the traditional power is also caused by the intensity only individual capable of controlling the of resistance to feudalistic authority. According royal gaukang or kalompoang and carrying out to Pelras (2006: 338) the rule of the royals had the will of the gaukang. It can subsequently almost actually reached its lowest point due be explained, as mentioned by Hudjolly and to recurring rebellions defying their reign Marjaka (2010: 143), that after the war or power and being considered as a feudalistic ruler struggle, the ultimate determining factor is who with the belief of infidels. At the time, there controls the gaukang or kalompoang, not who were numerous symbols of majesty gaukang( , won the war. Although the Regent has been kalompoang, arajang) that were destroyed. inaugurated as Sombayya, at the end of the day, Besides being based on belief, the 1945 national the obedience of the joa (followers) depends on revolution, in reality, was also intended to fight who is in possession of the gaukang. against the aristocracy as a part of the battle

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against feudalistic power which had often revitalization of the bureaucratic administrative ended with bloodshed (Klinken, 2010: 167). system, the degradation of traditional power Lastly, the cause of its degradation is the had long been endured by the Kingdom of implementation of the modern bureaucracy. Gowa. This is observed to have occurred The application of modern bureaucratic system since the implementation of the 1667 Bungaya in the monarchies of South Sulawesi can be Agreement which was unfavorable to the Gowa traced back to the Dutch’s success in governing Kingdom. The agreement created factions the entire region of South Sulawesi. The Dutch among the aristocracy, that is those who introduced a new administrative system agreed and those who opposed the agreement. that compartmentalized various particular Those who did not agree to the signing of regions into rigid restrictions. The territorial the agreement were Karaeng Bontomarannu, division based on the “self-governing region” Karaeng Karunrung, Karaeng Tallo, Karaeng system that was applied in South Sulawesi Popo and Karaeng Langkese, several prominent was adopted from a system employed in the figures even chose to leave the kingdom island of Java. This system distributes regions (Rochayati, 2010: 87). into residencies (afdelingen – karesidenan) and The role of the Gowa Kingdom in regencies (onderafdelingen – kabupaten), wherein governing the lives of its people had ended consecutively Dutch district officers known as since the transference of the Gowa Kingdom residents and controllers were appointed as administration into a Level II Region based advisors to the local rulers (Pelras, 2006: 328). on Law No. 2/1957 on the Formation of Level Further explanation is provided by Hasan II Regions of Makassar, Gowa, Takalar and (2012: 1078) that during the reign of the Dutch Jeneponto. This was further strengthened by colonial government, a dualism of bureaucratic Law No. 29/1959 on the Formation of Level II system was occurring. Despite the fact that the Regions in Sulawesi (State Gazette Year 1959, Dutch colonial government had introduced Addendum to the State Gazette of the Republic modern administrative and bureaucratic of Indonesia Number 1822). systems, the traditional administrative system Meanwhile, the 36th King of Gowa, Andi that had been implemented for ages by Idjo Daeng MattawangKaraeng Lalolang Sultan monarchies throughout the archipelago was, Aiduddin Tuminanga Ri Jongaya, was appointed in reality, continued to be maintained. as the first Regent of the Gowa Regency. This The rationalization of government system appointment marked the end of the Gowa conducted by dividing the regional authority of Kingdom in governing its territory and the monarchies in Dutch East Indies is inseparable beginning of the modern bureaucratic system. from the enactment of the decentralization Megenda provides a general summary, law. Although in 1903 the elites of Europe in as quoted by Klinken (2010:1967), that from the Dutch East Indies were given restricted self 1950s to the 1960s, the monarchies of Indonesia government capacity, according to Benda (in that initially succeeded in surviving the Dutch Nordholt & Klinken, 2007: 13), the new law occupation period, were eventually brought did not have any provisions relating to issues down. This was signified with the advent of of autonomy. It was since the enactment of various legislations from the newly established the 1922 decentralization law that the newly Indonesian state that dismantled the influence of formed provinces had gained a considerably monarchial powers both in politics and economy. more significant administrative autonomy. The series of the above incidents became Long before the implementation of the starting point in the current degradation the decentralization law which led to a of traditional power. Gaukang is no longer the

170 Nila Sastrawati, Gaukang and White Coup: Dismantling of Traditional Power only reason for an individual to become joa The current white coup observed in and ajjoareng, thereby causing the gradually the Gowa Kingdom is one of a series of diminishing power of gaukang ownership. In past incidents that adds to the long list of addition to the current white coup, the prevailing causes exacerbating the degradation of South traditional power in the Kingdom of Gowa is Sulawesi’s traditional power. Generally, the progressively sinking into its lowest point. degradation of traditional power in South Sulawesi is caused by, firstly, change in power Conclusion patterns with the advent of new elites having Based on the above elaborations, it can a commoner background; secondly, incessant be concluded that the traditional community resistance to feudalistic rule; and lastly, the of South Sulawesi generally perceive power implementation of modern bureaucratic model. to be founded on symbolization of the cosmic world. Power is understood as an individual’s References moral right to govern based on the many Afandi, A. K. (2012). Konsep Kekuasan superiorities one has originating from powers Michel Foucault. Teosofi: Jurnal Tasawuf dan of the supernatural world. These powers Pemikiran Islam, 2(1), 131-149. are considered to be embodied in numerous Ahimsa-Putra, H.S. (2007). Patron dan Klien di objects, the gaukang is, thus, regarded as the Sulawesi Selatan: Sebuah Kajian Fungsional- embodiment of cosmic world power. People Struktural. Yogyakarta: Kepel Press. who are in possession of gaukang and are Alvionitasari, R. (2016, September 30). Raja the medium for implementing the will of the Gowa Mengadu ke Mabes Polri. Tempo. gaukang must be obeyed. The way the traditional Retrieved July 12, 2017, form https://m. community of South Sulawesi conceptualize tempo.co/read/news/2016/09/30/078808658/ power signifies a strong or transcendental raja-gowa-mengadu-ke-mabes-polri. relation between themselves and supernatural Aminah, A. N. (2016, September 12). Raja Gowa: power, wherein all objects bearing particular Perda Lembaga Adat tidak Sah. Republika. characteristics are inseparable from the stable Retrieved from http://www.republika.co.id/ and unchanging world of cosmos. Obedience to berita/nasional/daerah/16/09/12/ode0jf384- the gaukang is a symbolization of submission to raja-gowa-perda-lembaga-adat-tidak-sah. the cosmic world that governs the life of man. Anderson, B.R. O’G. (1990). Kuasa-Kata: Therefore, gaukang ownership becomes Jelajah Budaya-Budaya Politik di Indonesia. the basis for one’s legitimacy to power. Yogyakarta: Mata Bangsa. Although the white coup, that is the attempt Andrain, C. F. (1992). Kehidupan Politik dan in utilizing state power to dismantle traditional Perubahan Sosial. Yogyakarta: Tiara Wacana. power, had occurred in the Kingdom of Arfah, H. (2016, September 16). Pakar Hukum: Gowa, in reality, acknowledgement to the Bupati Gowa Harus Jalankan Perda LAD. takeover of power by appointing the Regent as Tribunnews. Retrieved September 23, Sombayya was ineffective in gaining cultural 2016, from http://makassar.tribunnews. legitimacy because the gaukang or kalompoang com/2016/09/16/pakar-hukum-bupati- called Salokoa has not been appropriated. gowa-harus-jalankan-perda-lad. Historically, power struggles in South Sulawesi Arsal, T., Wahyuni, E. S., Pandjaitan, N. are inseparable from the role of gaukang. K., & Hubeis, A. V. S. (2014). Politik Victory in the contestation for power can only Perkawinan dan Pola Pewarisan Kekuasaan be acknowledged when the gaukang has been di Konfederasi Ajatappareng, Sulawesi seized. Selatan. Paramita, 24(1), 78-91.

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