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Paramita:Paramita: Historical Historical Studies Studies Journal, Journal, 27 (2),27(2), 2017: 2017 141 -153 ISSN: 0854-0039, E-ISSN: 2407-5825 DOI: http://dx.doi.org/10.15294/paramita.v27i2.11158

IDENTITY AND ETHNICITY OF BUGIS COMMUNITY IN : AN HISTORICAL PERSPECTIVE

I Putu Gede Suwitha Department of History,

ABSTRACT ABSTRAK

This study aims to reveal the phenomenon of Penelitian ini bertujuan untuk mengungkap- identity change of the Bugis people in Bali. kan fenomena perubahan Identitas Masyara- Bugis community in a long period of time has kat Bugis di Bali. Masyarakat Bugis dalam experienced a variety of hegemony and mar- periode yang panjang mengalami berbagai ginalization, both in politics and economy. hegemoni dan keterpinggiran, baik dalam bi- This study aims to find out how the construct- dang politik maupun ekonomi. Kajian ini ion of identity and the struggle to face these ingin mengetahui bagaimana konstruksi iden- challenges. The method used in this research titas dan perjuangan menghadapi tantangan was historical method combined with cultural tersebut. Metode yang dipergunakan dalam studies. The data were collected through lite- penelitian ini adalah metode sejarah dan rature materials combined with in-depth inter- dikombinasikan dengan kajian budaya ( views. The results show that the change and studies). Data dikumpulkan lewat bahan- identity politics carried out were a reaction to bahan kepustakaan dan dikombinasikan the hegemony and marginalization that they dengan wawancara mendalam. Hasil have experienced over the years, mainly due to penelitian menunjukkan bahwa perubahan external factors. The external factors include dan politik identitas yang dilakukan merupa- political factors (government policy) and eco- kan reaksi dari hegemoni dan marginalisasi nomic factor, especially tourism. yang mereka alami selama ini, terutama kare- na faktor eksternal. Faktor eksternal seperti Keywords: Politics of Identity, contestation, faktor politik (kebijakan pemerintah) dan Hegemony, Construction. faktor ekonomi, terutama pariwisata.

Kata Kunci : Politik Identitas, Kontestasi, Hegemoni, Konstruksi.

Author correspondence Email: [email protected] 141 Available online at http://journal.unnes.ac.id/nju/index.php/paramita Paramita: Historical Studies Journal, 27(2), 2017

INTRODUCTION (Suwitha, 1983, 2013), and in Jembrana in When the author conducted field research Port Loloan (Reken, 1974). They spread in 1990 in several villages of Bugis in Bali, onwards throughout Bali and built Bugis it was hard to find those who claimed to villages or . Among them be Bugis. Yet where they live is adminis- there are still pure Bugis in the sense born tratively named Bugis village, even their by both Bugis parents (biologically Bugis) cemetery (tomb) are also named Bugis or one parent is Bugis, which can be cate- cemetery. Likewise, foreign writers, espe- gorized as Bugis (Pelras 2006; Abdullah, cially Dutch who were quite a lot called 1985). them Buginese or (Lekker- Bugis is one of the ethnic names kerker, 1920). The writings were published originating from South . South in magazines or publications between 18- Sulawesi is inhabited by four main ethnics 19 centuries such as TBG, TNI, TNAG, including Bugis as the majority ethnic, Kolonial Verslag and others. Makassar, Mandar and Toraja. The Ma- Why is it difficult to find those who kassar ethnic was famous earlier due to claim to be Bugis? Because they hide their the role of Makassar kingdom that had identity. This led the writers emerged since the 16th century and held in the 20th century such as V.E. Korn the hegemony in the eastern part of the (1932), (1960) C.J. Grader (1960), F.A. archipelago until the end of the 17th centu- Liefrinck (1915) and others called them ry. Makassar ethnic is located in the area Islamic Balinese. Furthermore, they live of marine waters that allow them to relate together, and mingle with the Balinese to the outside world. community in the indigenous villages, Another marine ethnic is Mandar, hamlets, as well as other traditional social which coincided with the ethnic of Makas- organizations such as . The Islamic sar. On Bali Strait, Mandar village has Balinese are found in Jembrana (West Ba- existed since the 17th century near Blam- li), Buleleng (North Bali), Klungkung bangan (East end of East ). Mandar- (East Bali), and Badung (), Balanipa kingdom frequently entered into South Bali. a relationship with the kingdom in Bali. When VOC invaded Blambangan in 1776, WHO ARE THE BUGIS? many Mandar people moved to Bali In the writings of Bali around 19-20 centu- (Arifin, 1980). At the beginning of the 19th ries, foreigners from outside Bali were cat- century (1808), Captain Mandar-Pattimi egorized as Sunantara, Duradesa, Jabakuta- became the harbormaster in Loloan meaning strangers from outside Bali who (Lauts, 1848) Anachoda Bega was also a dwelt in Bali from 17-18th centuries. The Mandar who became a harbormaster in foreigners are Chinese, Arabic, and Bugis. Tuban (Badung) (Suwitha, 1983). The communities of Java, Madura, Sasak The Bugis ethnic later emerged as a found in Bali since the 20th century be- counter power of Makassar since the 17th cause of economic reasons were not in- century. Bugis kingdoms also had access cluded in the category of foreigners to the sea as the kingdoms of Bone, (duradesa or sunantara). Sopeng, Luwu, and several other small Bugis people in Bali were from kingdoms. Luwu kingdom is the oldest who have migrated to Bali Bugis kingdom in South Sulawesi, con- since the end of the 17th century, right temporaneous with the king- after the Makassar in 1667-1669 most dom. Furthermore, the colonial writings indirectly to Bali, but through always called the Bugis-Makassar, Man- and and (often called dar, and Toraja. The four tribes or ethnic Bugis). They landed in several plac- groups have already integrated for a long es in Bali including near Lingga beach of time, so that the culture is almost the North Bali (Van der Tuuk, 1901). In same. Outside of South Sulawesi, they Badung they landed near Serangan island were called Bugis or Makassar Bugis.

142 Paramita: Historical Studies Journal, 27(2), 2017

Bugis in Bali includes the of ethnic identity. two other ethnics, Mandar and Makassar. In the perspective of post - Toraja ethnic in South Sulawesi hinter- modernism, culture is no longer consid- land who did not have access to the sea, ered to be just naturally present, or as an was not found in Bali before the independ- inheritance (ascriptive). But it is self- ence, and thus is not included in this arti- established (constructed) by the bearers of cle. the culture through a typical social con- When the kingdom of Makasar was struction. Culture is not present by still in power, it entered into a relationship chance, but it is the embodiment of pur- with the kingdom of Gelgel (Bali). Even pose and particular interests defended by the rivalry between the two kingdoms bore certain interest groups within a society. agreement in 1624 (National Archives/ Even it is not the people who are influenc- Bundels 4), regarding the division of east- ing culture, but on the contrary (Kleden, ward power. Makassar kingdom next 2006). ruled Sumbawa, while the Balinese king- During a long history, for living in dom (Gelgel) controlled Lombok. The Bali for more than 400 years, the Bugis soldiers escaping from Makassar were pre- made efforts to adjust their credentials as sent in Bali and Lombok. Local sources required. Hegemony and counter- cited by Adrian Vickers (1999), called hegemony occurred one after another as them as the Daeng (term for soldiers of stated by Gramci (Gramci, 2000). At first, Makassar) who often held a battle with they were proud of their designation as the the kingdom of Bali. Bugis or Makassar for it was thick with the courage to fight. Warring was an at- CHANGE OF IDENTITY tempt to preserve their identity, so they Change of identity, politics of identity and were often used by the kings of Bali for the identity preservation become strategy to sake of war (Gaguritan Yuda Mengwi). maintain their existence in Bali through After Dutch came to Bali in the mid adjustments, adaptation to socio-cultural -19th century, Dutch also noticed the cour- environment of the surrounding commu- age to fight of the Bugis in Bali and else- nity. Searching for identity is something where. Dutch had been familiar with the that never ends. identity of Bugis – Makassar earlier for Identity in the perspective of cultur- their bravery in Makassar war and other al studies is something that is not fixed, in other places in the country that always changing, liquid, deliberately involved Bugis. Dutch even branded Bugis formed as required. Identity is also plural, traders as pirates or pirates of the sea not singular or often called multiple iden- (Lapian, 1987). In this period after the tities and each culture is multicultural mid-19th century, Bugis people have start- (Kleden, 2006). Identity is not a legacy or ed to hide their Bugis identity. Thus, the "given" from birth. Identity is fluid, dy- writings of foreigners about Bali called the namic and varied (Bourdieu, 2010). The Bugis group as Bali Islam, or Bali Melayu same thing was said by Madan Sarup (Korn, 1932, Grader, 1960) (2003) that the identity is never fixed, al- Since the 20th century, they pre- ways changing, not whole, not one, delib- ferred to be called Islamic Balinese or Ba- erately formed, fabricated or constructed, linese with Moslem than as immi- continually drafted by the historical pro- grants. Incidentally, since the 20th century cess in accordance with the needs. Like- Bali also has known Christian Balinese, wise, Frederick Barth (1988) argues that that is, people who are living in ethnicity and identity are not ascriptive, Bali, both of Bali origin and newcomers but rather a political struggle by using the called Bali Kristen or Kristen Bali. When fight of ethnic identity as an instrument in people of Bali Islam were asked of their the fight over economic and political re- relationship with the Balinese Hindu, they sources and became known as the politics averagely claimed to have families or rela-

143 Paramita: Historical Studies Journal, 27(2), 2017 tives with the . Even among Bugis from were Malay Bugis. residents in Pegayaman (Buleleng), in Adopting Zenden opinion (in Kum- Kusamba (Klungkung) they give greeting bara, 2004), construction is the interpreta- names such as Wayan, Made and so on tion or meaning given directly around the (Barth, 1993). Indeed, kinship relation- problem. In the beginning, the construc- ships have been around a long time, when tion of Bugis is an ethnic that comes from the first generation of Bugis came to Bali South Sulawesi. However, this construc- and firstly married Balinese women. Thus, tion turned into a historical process. Now is common for the Balinese to call them in daily communication with the outside Nyame Bugis (Bugis family) or Nyame world they do not highlight all their Bugis Selam (Islamic family), a of respect as identity. They call their homeland is Bali, a brother or a Balinese local genius called such as from Kepaon, from Kusamba, or menyame braya (brotherhood) Serangan and so on. In the past construc- Bugis culture in Bali was formed by tion and colonial construction, they were its bearers, in this regard the Bugis com- clearly called Bugis. Even now in the con- munity. Therefore, the Bugis culture is not text of government and indigenous village an ontological or cannot change over they are called Kampung Bugis who had time. Bugis culture is historical, depending cemetery, also called Bugis cemetery. on other interests, not an immutable, de- In the current village administration pending on whim and what is done by the in Bali they are united, but only different Bugis until today. Bugis in some places, names and terms. The Bugis have their such as Kepaon, Pegayaman refuse to be own organization called Kampung the called Bugis and partially hidall of their same level with the village, or the level of Bugis identity. Some community leaders banjar, i.e a government under the village were confused with their history, or their called Kampung Bugis. For more details origins. They were not satisfied only asso- can be seen in the figure 1. ciated with the history of Pemecutan Cas- In daily interaction with the outside tle (Traditional Ruler) who had allowed world right now, they do not highlight all them to build villages they occupied now. their Bugis identity. When asked where They are called the Balinese, who are they come from, they just call their home- or Malay Balinese. Indeed, ac- land is Bali such as the village of Se- cording to history, their ancestors were rangan. In addition, in the colonial con- from Palembang who married Balinese struction they are called Bugis such as women. This ancestor descended the gen- Bugis Serangan, Bugis Kusamba. A cur- eration now in Kepaon. Their ancestors rent finding in the context of the village

Figure 1. The government under Kampung Bugis

144 Paramita: Historical Studies Journal, 27(2), 2017 administration and the traditional village or . The identity of Bugis in Bali in Bali showsthat it is clearly mentioned as is imprinted in collaboration with Hindu Kampung Bugis (see picture above). culture, and the collaboration with and In daily life, they are difficult to dis- culture. There is a tendency to include a tinguish from the Balinese, except for reli- new identity as the Balinese who are Mus- gion of Islam and in every vil- lims or . The structure of houses lage. The typical Bugis stage house is now adopts the Balinese way, there are angkul- no longer found. Even some of the leaders angkul, typical Balinese concepts, such as of current generation do not call them- behave menyame braya (brotherhood), selves Bugis or even hide the Bugis identi- majenukan, medelokan, ngejot (mutual visits) ty. In addition there are also some who do and so on. not know or pretend not to know unless Bugis culture can exist in Bali until they are dealing with other people who today even though it is forgotten in some know that they are actually Bugis. places. The tendency of marriage with non In a conversation with a figure of Bugis, especially with Javanese ethnic led Bugis in Kepaon Village, he showed his to icrease erosion of Bugis culture. Indeed, doubts as a Bugis. He responded approxi- there are questions like, "Who are the mately as the following. Bugis?", "Those who were born in South Sulawesi, and even though both parents My father was said to have come from are Bugis, but their Bugis identity has be- Palembang who is a Muslim. My moth- gun to fade”. They often do not admit er is Balinese, and my religion is Islam. themselves as the Bugis, though biologi- Many of my relatives are Balinese who cally they are Bugis. Moreover, referring are Hindu. I was also brought up by my to Pelras (2006) only one parent is a grandparents who were Hindu. In my daily interactions I use Balinese. So I Bugis, he is just biologically Bugis, not am a Balinese Muslim… Am I right?” culturally Bugis. Daily life does not fully reflect the Bugis, for example, the use of The data above is my conversation with a language. There is no cultural institution prominent 60-year-old Bugis. The son of a as an affirmation of the Bugis identity. Bugis derived from Palembang. The Bugis There are no Bugis names or traditionally people were also known to have opened Bugis names, and no naming policy. agricultural forest in . Bugis There is no of commitment inherit- people coming from Sumatra are often ed, whereas so many noble values such siri called Malay Bugis. that is still relevant in the current social In Bali, it is currently difficult to context. distinguish the Bugis or not, mixed or not. The culture of Bugis community in Only religion is still strong, namely Islam Bali is already filling the public space. Af- as a standard identity. The form of their ter the New Order, many New Order's homes is the same as most of the houses. concepts such as unity, hegemony, ajeg Bugis people in Kepaon and Tanjung Bali, and others are questioned, so that the Benoa more identify themselves as the plurality regains normative strength. The Bali Moslems. On the day of Eid there are impact that arises is the aspiration of re- no Bugis people who go home to their gional culture or local culture. Cultural homeland. On the contrary, the Bugis elements such as dance is not just a people of Bali had migrated to the outside "given" or given characteristic of identity, Bali and returned home to Bali but the rights of group that must be Speaking of identity, especially in a fought. Bugis cultural elements appeared postmodern perspective, is something that on the map of Balinese culture. In other can change, identity is not heritage, and it words, the normative force that is present is not something given, but it is deliberate- in the plurality of , identities are ly formed. How to play identity, when to formed because of the differences and the be the Bugis and when as citizens of Bali notion that the difference is the right of

145 Paramita: Historical Studies Journal, 27(2), 2017 group that must be fought because it re- until late at night so the game or - veals the multicultural culture in Bali. dance then spread (Suhendra, 2009: 83) The emergence of rodat art, especial- Art is also a dominant factor in con- ly in Kepaon and Tanjung Benoa indi- structing the ethnic identity, as well as cates that the Bugis art or dance exists in other cultural elements. Islamic Bugis Bali. This art is not really a pure art, but a group in Bali has rodat and tambou- political construction that contains the rine in all Kampung Bugis. This artistic values (philosophical values) and political expression shows the influence of Is- functions, namely war or unity lam.This performing artist performed by Where did this rodat art come from, eight to ten dancers. Generally, the dance cannot be known with certainty. The roda- is staged in Mauludan celebration with the tart spread in Sumatra, , Java, Bali, intention to introduce the genealogy of the Lombok, and . In Bali the rodat Prophets of Islam in the past. Rodat art art (now) still exists in Kampung Bugis shows a dance that serves as a war dance. Loloan, Kepaon, and Tanjung Benoa. This is the symbol that indicates the func- Based on the obtained information and tion of war dance such as uniforms, epau- data, this art originated from the Middle- lets, swords and movements of dance such east and was brought by the traders to as (Suhendra, 2009: 120-129). . Most likely Bugis traders In the development, the distinctive who spread to Southeast Asia brought this art of Islamic Bugis is still being developed art to Bali, especially in the remaining and maintained in accordance with the Bugis villages today. development of other ethnic arts in Islam- Rodat Art, tambourine, and Burdah ic Bugis regions of Bali. What become the become the Bugis ethnic characteristics. ethnic cultural traditions seem to be main- To strengthen the ethnic affiliation be- tained and integrated in the culture of Bali tween them, then over time they get to- in the context of a multicultural society gether and form a community that has its formation of Bali (Geriya, 2000). The con- own characteristics, which shows the cul- testation of this art appears in the public tural identity. In the perspective of post- space, so it needs to be displayed at a con- modernism every social community will testation arena of Balinese culture. Identi- create a social identity to simplify their ty is created with regard to the human external relations. need for self-esteem transferred into its Rodat art has spread in a very wide own group. area covering almost all of Southeast Asia Relations between identity with lan- and likely originated from a single point of guage is very strong. Language is a means distribution. This is consistent with the of identifying the most widespread charac- theory of cultural diffusion that regards teristics. In fact, according to Kramsch that the elements of culture spread from (2000) in Suastra, (2010) language as a one place to another as a result of the rela- system of signs reveals, shapes, and sym- tionship and communication between the bolizes the cultural reality. bearers of several cultures (Koentja- Today, the language as an identity raningrat, 1979). of the Bugis community in Bali is opera- In the dissemination of rodatart tionalized in the form of spreading power there was a process of diffusion from in order to receive recognition from the apoint of origin, likely in the Middle-east wider community. As a symbol of identi- and spread to Southeast Asia and brought ty, the Bugis language is used as an every- by the Bugis merchants who since the 17th day language, which can be used to ex- century had already traded to Southeast press all kinds of ideas of the Bugis com- Asia and further brought to Bali. Bugis munity in all aspects of life. traders sailed with big boats. At night the In everyday life, Bugis language is crew of the boat got together while singing still used as a means of communication by and dancing accompanied by the music the speakers. The use of Bugis language in

146 Paramita: Historical Studies Journal, 27(2), 2017 various domains is still well-maintained. fight over economic and political re- According to Suastra (2010), the domain sources, they use elements of culture as is the constellation between speech partici- justification, depending on the system in pants, the topics discussed, and the situa- Bugis diaspora issues in Bali, of course tions including where and when the con- they fight for identity and attachment to versation takes place. He also assumes the origin. Formerly, the diaspora com- that more and more domains that can be munity was considered to have no rela- created by the speakers, the more loop- tionship with their origin, but now they holes and opportunities for speakers to use have close ties with their place of origin. the language (Suastra, 2010). The use of markers of identity has a The Bugis language is currently still tendency to change, seen from the origins used by the majority of the Bugis in com- of their area in Bali. However, now there munication in the family, neighbors, tradi- is a tendency to choose religion as a mark- tion, religion, education, and even the me- er, not a tribe. Lately, they further high- dia. Besides language, specific Bugis culi- light the Islamic identity among others nary is still maintained. Other cultural ele- through the symbols of clothing and other ments such as Bugis style or attributes. In the economic field, the Bugis Bugis tradition are still maintained until diaspora also features in the areas of busi- now. ness, skills, capital through kinship net- The importance of language as an works. Thus, it is understandable that they identity cannot be separated from the hu- play identity in order to play the role by man recognition toward the users of the entering the Bugis identity into a larger language in everyday community life. To group, ie, as the Balinese, Muslims, and as carry out humanitarian tasks, humans on- Malay. As expressed by Andaya and An- ly have one thing, that is the language. daya (Ardhana, 2010: 3), they are defined With language people can reveal what is as Malay Muslims. in their minds. Only with the language, The strengthening of the Bugis iden- humans can make something feel real and tity in Bali is accelerated with religious reveal, but they often forget the mystery education and schools. Many experts re- and power of language. They have more late education as religious ideology that confidence in their knowledge and experi- led to the change and to strengthen the ence, though it is still raw and unreal and identity permanently. Religious education not expressed in the language (Suastra, among Bugis young people and children 2010). According to some studies on the takes the form of formal and informal edu- use of the Bugis language, 95% of the cation. In the informal form, there are Al- speakers still choose the Bugis language in Qur'ans study groups that are given regu- the family domain when they communi- larly in mosques and prayer rooms, in ad- cate among members of the family dition to homes individually. Further- (Suteja, 2006). The use of Bugis language more, formal education is given in reli- in the realm of neighborhood seems obvi- gious schools that already exist in Tuban ous because for them the use of the Bugis and Kepaon. Religious schools are estab- language is one of the togetherness identi- lished at Tuban including primary and ty for them. In the realm of traditional secondary education while in Kepaon (village meetings, etc.), speakers are still there is Madrasah starting from elementary very consistent to use Bugis language as a up to high school levels. Then, the sons means to convey an idea. and daughters of Bugis are sent to several The Bugis community in Bali do boarding schools, pesantren in Java. The something called politics of identity. They Islamic identity of these religious schools’ formed a diaspora identity in a relation- alumni would be more viscous. Religious- ship with the group as well as practice all ly the schools in Tuban and Kepaon are cultural elements that are considered as a more affiliated to Islam Muhammadiyah. representation of Bugis identity. In the The education system is based on religion

147 Paramita: Historical Studies Journal, 27(2), 2017

(Islam). This is apparent, for example, in marriage process has taken place for a the educational curriculum in which Pan- long time and has never been questioned. casila and Civic education are replaced by But, due to the development of education religious ideology. There is no longer the and religion that leads to orthodoxy, then role of the state or state hegemony in the intermarriage began to shift (decon- education system, but it is an ideological structed), that Balinese women should battle (contestation). Within the frame- follow the Bugis (Islam). They just want work of conflict theory there is already a to marry with females of Bali and join conflict of ideology. In this regard, there with Bugis men (Islam). In this case, it is must be a democratic engineering or man- not found any Bugis woman who married agement to organize within the framework a Balinese man and joined Hindu religion. of hegemony. In terms of marriage the Balinese are un- Further, the way of strengthening der the hegemony of the Bugis. In the con- identity is through a system of marriage. cept/theory of conflict, a symbolic vio- The Dutch authors, such as Korn, Grad- lence has taken place according to Piere ers, and Liefrinck have long mentioned Bourdieu (Atmadja, 2010). The Balinese the coastal villages in Bali by the name of have to be drawn into Islam. This mar- Bali Islam. The Muslims who have long riage system according to Bawa Atmadja, been living in Bali are very difficult to dis- just wants to get, but never to give. tinguish from the Balinese Hindus, like in The form of this mixed marriage is Kepaon and Pegayaman so that they are an example of cross culture, the marriage often called Bali Islam, who are actually bond in the history of Islam to Indonesia, the Bugis people and have already under- and the marriage with the natives to be gone intermarriage. Bugis people since the one of the thesis put forward by historians beginning of their adventure had married of Islam. In the cross cultural context, the natives and the process of mixed mar- marriages that occurred between the Bugis riage lasted until now. Apparently the so- with Balinese women with different ethnic called Bali Islam by Dutch writers are real backgrounds and different indeed Bugis people or descendants of Bugis. In have an impact on cultural integration. Tanjung Benoa, the latest data recorded Another cause, in addition to religion, is that out of 68 Bugis families, eleven fami- the influence of the adventurous tradition lies are male Bugis couple with Balinese. of the Bugis. So more than 10% of them married Bali- In their adventure across the archi- nese women (Population Data of Tanjung pelago, Bugis people were not provided Benoa Village, 2010). So is the case of with materials or precious objects. They marriage that occurs in other Kampung relied only on the courage with three Bugis. weapons symbolically, including ujung At the beginning of their arrival, lidah ‘the tip of the tongue’, namely the they would of course marry native wom- ability to negotiate and to have diploma- en. Therefore, those who wandered were cy. If it does not succeed with diplomacy, usually male. In addition, due to an in- it has to be done by force (ujung badik ‘the tense interaction with the people of Bali, tip of the ’). Should the second one then there was a marriage with the Bali- failed, they married locals (ujung cinta ‘the nese and other ethnics. In this regard, end of love’). Converted to other religion there was a positive thing since the mar- through marriage has already long taken riage of the Bugis with the Balinese would place in Bali that gave birth to the Bali- give birth to offspring that were brothers. nese of Bugis descendance of Muslim They are then known as nyamabraya hav- (Islamic Balinese). ing blood relation because of the intermar- The next generation of Bugis in Bali riage process. The process of intermar- is trying to consolidate their own marriag- riage gave birth a mutual kinship called es between or among their co-religionists. saling seluk and pada galahang. The inter- After the Bugis have grown rapidly they

148 Paramita: Historical Studies Journal, 27(2), 2017 usually do intra-Bugis marriage. Because did not just grow across the country, but of the smooth communication, they often also to , which was considered hang out, so there are a lot Bugis take a to be brought by Bugis sailors. In shipping wife from other Kampong Bugis, even and trade, even in Bugis married with the Bugis from South Sula- traders left many historical evidences. wesi. In addition to expanding the net- Kings of Badung, Tabanan, work of kinship, it even strengthens their Klungkung used Bugis people as interpret- identity ers to relate to the outside world, for the mastery of the Malay the common lan- MALAY IDENTITY FACTOR guage written in Pegon It is worth knowing that when we speak of (Lewis, 1995: 165). Malay is abinding lan- cultural is nowt he guage, which is also used to broadcast the actual geographical restrictions, not cul- Islamic religion and matters relating to tural boundaries. According to Edy Sedya- religious culture. It is often called the in- wati (2007: 327), we need to develop cul- side language (the language of the Palace) tural history of Indonesia because we are upper class or high language, the language now a united nation in which there are of the nobility (the official), the language various ethnic groups united because we of the ranking, in addition to the language are bound by the unity of the State. One of market. that binds or unites Indonesia geograph- Balinese kings always used Malay ically is trade. Various ethnic groups since translators, and the language interpreter of the beginning were bound by a trade. In Badung kingdom was a Bugis from Se- the field of culture are bound rangan. In the National Archives of Jakar- by language, in this case the Malay lan- ta, texts or agreements between the Neth- guage as the (Alfian, 2011: erlands and the kings of Bali were found 3). written in 2 (two) languages, namely or Malay identity is Dutch with letters and Malay with attached to the Bugis community in Bali. Jawi script. They brought the Malay language, espe- Why Malay came to be spoken in cially in trade relations, especially with the Bali was due to the fact that Malay langu- Balinese nobles. It was also due to the fact age was used by the inter-island traders in that they did not understand the language shipping and commerce in Indonesia. Ma- of Bali. Malay identity includes language lay has been used since the 16th century in and religion. Bali Malay or what is called the letters of the kings of Maluku to the by Adrian Vickers the coastal Malay with- king of as well as in pepper trade in the framework of the Malay agreement written in Malay (Saidi, actually binds Southeast Asia, not only 2003:17). Indonesia (Vickers, 2009: 1-220). Malay originated from Sumatra, but Malay as a cultural identity is char- was often called Jawi language. The ex- acterized by language, and Malay as a po- pansion of this language was mainly by litical identity is associated with religion, shipping and commerce and also by the in this case Islam as an identity of the development of the Malay language. Bugis in Bali. As a lingua franca, the Ma- From Malaka, Malay began to rise and lay language covers the broad culture, al- was famous for the soul of seamen and the most covering all coastal and inland areas spirit of merchant. of Indonesia. Malay language even got Malay can also be interpreted as a into the local literary works such as Java- rushing river, or heavy water flow. It nese, Sundanese, and Balinese literatures could also be interpreted as an agile and (Saleh Saidi, 2007). Malay language can dynamic merchant population. Malay can also be a seed for the identity of an ethnic also be interpreted as traders meaning for- group, such as Bugis ethnic group in Bali eigners. Thus, the Malay language became (Setyawati, 2007: 339). Malay language so famiar because the people were dili-

149 Paramita: Historical Studies Journal, 27(2), 2017 gent, swift and quick (Saleh Saidi, 2003: na (king of Badung) to write in Malay? 22). When the king held a meeting with the Malay also entered into literature as Chinese community in Sanur, and the geguritan Bali. Gaguritan literary works are Muslim community the king used the Ma- in general written in Malay, apparently lay language. In addition to the lack of acculturation occurred in Balinese - Malay processing of the Malay vocabulary, with (Islam) literature in this kind (genre) Bali- a sense of freedom the use of Balinese in nese literature which contains elements of Malay ways was often done. Indeed, from Malay language and literature is divided the mastery of Malay vocabulary, it can be into 2 (two) groups. said to be still poor and minimal, but the Firstly, Balinese literature (geguritan) spirit as well as a sense of pride already was written in , in the Ma- started to rise at the time. Likewise, when lay language. Until now, there are two one of the sons of Bali. A. A. Panji Tisna with some manuscripts, namely: Ge- started writing some novels (Roman) guritan Nengah Jimbaran and Geguritan Siti around the twenties, the masteryof Malay Badriah. Both of these texts are really language was still limited (Saleh Saidi, unique. 2007). Secondly, Balinese literature was In the field of other literature, there geguritan written in Balinese script in Bali- is Gaguritan Amat, which contains the sto- nese, but taking elements of the Malay ry of Nabi SAW which was including: geguritan Amsyah, geguritan Juar- sung with a special song called: Tembang sa, geguritan Ahmad Muhammad Raden Sa- Amat. There was also gaguritanTamtam, putra, geguritan Ahmad, geguritan Nur Mu- telling about "Tam-tam dived to the pal- hammad, and geguritan Yusuf (Saleh Saidi ace of Egypt". Tamtam with the daughter 2007: 147). of the King of Egypt held a philosophical Geguritan Nengah Jimbaran was is- discussion about puyung (or empty). sued by the king of Pemecutan because of Words demons,genie, and others are Is- the association with the Bugis in South lam's influence in various literary works in Badung (Serangan and vicinity). Geguritan Bali.The oldest literary work that de- is one literary genre of poem that becomes scribes various aspects of Islamic teach- a favorite of in everyday ings by using literary is: Ithi relationship. The topic was talked about Kerama Selam. It was considered to last in the Malay language as the lingua franca 1683 AD, and was written by Sang Guru reached a large area in the archipelago, Kuturlikup in Swecapura (Gelgel), the including Bali. Malay is not only confined village of Bakung (Lewis, 1995: 172). to verbal communication, but also the Any contact with outsiders of the written language. The theme of the story Palace/foreigners, the king always used is unique, not as usual on the life of the Malay language, because at that time the palace of the kings, knights, princes, glit- Malay language was already a decent lan- tering elegance princesses of the palace, guage used in the archipelago. It influ- but the life of a small farmer in his love enced the Bugis of Serangan. Serangan life. village at that time became a special mari- Another specialty is that this geguri- time territory. Every end of the year coin- tan is written with Balinese letters/ char- cided with the Bugis people, the king of acters, and the use of the Malay language. Badung always used the Malay language This implies that the Malay language as to communicate (Saleh Saidi: 2007, 101). the lingua franca in Bali has become a As mentioned before, the Bugis peo- "pride". A phenomenon of a willingness to ple in Jembrana (West Bali) have existed unite as a free nation, independent state since the 17th century. Incidentally Lo- and having one language, as the language loan port was booming. Great number of of unity has begun. What are the factors Bugis people came to Loloan from Wajo that motivated Cokorda Mantuk Ring Ra- (South Sulawesi), led by Haji and Haji

150 Paramita: Historical Studies Journal, 27(2), 2017

Jasin Shihabudhin. Moreover, Tuan presumption that the villager means the Lebay of Malay and Guru Syehof underdeveloped (retardation). In general, Arab descent came also to trade. Even in they are not happy again to be referred to 1848 the Malay Bugis of Trenggana do- as the villager, since it started to be popu- nated a plot of land to build a in lar by the name Malay Balinese until now. Loloan (Heritage Board). The migrant delegation grew rapidly CONCLUSION to build community in Jembrana. Some of Political identity and identity preservation them were successful in the field of eco- of Bugis in Bali are caused by several fac- nomics then rented and bought land and tors, both external and internal. External fields. Even the newcomers have be- factor includes modernization, especially come Subak members even to functiona- in the New Order that is often called the ries of Subak (Bhawanegara, 1914). politics of developmentalism much more Until research I Gusti Ngurah Ba- to the current hegemony of the global gus (1978) and Sumarsono (1993), the mi- tourism that also hits Bugis villages along grants from 17-18 century were often with the emerging technologies in the field called orang kampong ‘the village people’. of information and telecommunications. They came from South Sulawesi, West As stated by Naisbit, internal factor indi- , Arabic, Tanah Melayu cates that the caused the (Malay Bugis). They inhabited Loloan strong ideology of ethnicity, sentiment of village along the Jogading riverside and locality, all of ours, and all of theirs. There surrounding, now becomes East Loloan was also orthodoxy, namely the ideology village of those who religiously literate coming The influence of these migrants (the from pesantren 'Islamic boarding schools' village people) in the socio-cultural field, in Java. After the reforms, the ideology of especially in daily life that is more egali- "ajeg Bali" among the people of Bali trig- tarian is often called "typical Loloan" gered the Bugis community to uphold which is similar to Malay language their identity. (Bagus, 1978; Sumarsono, 1978). This lan- Historically, the politics of identity guage is used as the "Lingua franca" has actually been dynamics and proceed- among intra-ethnic migrants who inhabit ing through several channels. There are coastal areas in Jembrana. This group by three channels that are used as a medium Dutch researchers like V.E. Korn, c.j. in an effort to maintain or solidify the Grader, F.A. Liefrinck and the other was identity. The main channel is an institu- called Bali Islam because they are all fol- tion of family, social institutions especially lowers of Islam and became "Balinese". It for religious organizations. The third was found that the Loloan Malay lan- channel is the schools based on religion as guage contains many elements of Bugis pesantren and madrasah. Makassar language besides Malay. Retention of identity politics has In a later development, the Malay never caused open conflict. This is due to language speakers do not want to be called the hegemony of the Bugis community Bali Islam. A practical reason for the de- occurs positively, feeling of mutual needs signation according to them is inconven- (cultural exchange). Hegemony occurs ience, they more likely to be called smoothly and symbolically; the Bugis had "village people", which means the villager. always felt as Balinese. Even if there is a In a later development situation at the little conflict (latent), not open conflict, time of the New Order, it apparently af- there will be meetings between communi- fected the attitude of the local community ty leaders. The criminal case will be hand- life, which considered the "village people" ed over to the law enforcement agencies to be remote or alienated villagers. One (state). might think that the name is not in accord- Bugis people of Bali prefer to call ance with the times, besides that there is a themselves as the Balinese who are Mus-

151 Paramita: Historical Studies Journal, 27(2), 2017 lim, compared with migrant ethnic. The Bagus, I Gst Ngurah. 1978. “Sekilas Tentang elite of Kampung Bugis when they were Latar Belakang Sosial-Budaya dan asked of their relationships with Balinese Struktur Dialek Melayu Bali.” Laporan claimed to have kinship with the people of Penelitian. Denpasar. Bijlagen No. C, 14 Februari 1824. Arsip Bali Bun- Bali in the places where they reside. Even del 4, No. 9 daily address as Balinese such as Wayan, Bijlagen No. 11, 16 Desember 1844. Arsip Bali Made, Nengah, Ketut and others are fa- Bundel 4, No. 9 miliar. Bhawanegara, Majalah Bulanan. 1914. “Kirtya Bugis identity was very prominent Liefrinck. Van der Tuuk. Singaradja.” until the mid-19th century when the Dutch Bourdieu Piere. 2010. Arena Produksi Kultural. had not come to Bali, parallel with the Sebuah Kajian Sosiologi Budaya. Yog- socio-political situation. When the Dutch yakarta, Kreasi Wacana. had gone into Bali in the mid-19th century, Data Kelurahan Tanjung Benoa, 2009. the Bugis identity metamorphosed into an Geriya, I Wayan. 2000. Transformasi Ke- Islamic identity. After the independence, budayaan Bali Memasuki Abad XXI. Denpasar: Dinas Kebudayaan Bali. the Indonesian identity seemed very Gramsci, Antonio. 2000. Sejarah dan Budaya. prominent; some Bugis joined the revolu- Terjemahan. : Pastika Pro- tion, and all the Bugis and Islam identity metha, shifted back. During the reform era the Grader. C.j. 1926. Nota van Toelichtingen be- change of identity occurred again with the treffende het in te stellen Zelfebesturend strength to Islamic identity. Islam to be Landschp. Djembrana. the primary, and Bugis to be secondary. Grader, c.j. 1960. “The Irrigation System in Djembara”, in Swelleng rebel (ed.). Bali, Studies, Lief, Throught and Ritual. ACKNOWLEDGEMENT Kleden, Ignas. 2006. “Cultural Studies dan Masalah Kebudayaan di Indonesia”. This article is part of a dissertation entitled Kertas Kerja. “Dynamism of Bugis Community in . 1979. Teori-Teori Antropologi Badung and Denpasar City.” I I. : UI. would like to express my gratitude to Prof. Korn, V.E. 1932. Het Adatrecht van Bali. Dr. I Gde Parimartha, M.A as my Super- S’Granvenhage : C. Naeff. visor and Prof. Dr. Wayan Ardika, M.A Kompas, 16 Januari 2009. as Co Supervisor. Lapian, A.B. 1987. “, Laut, Bajak Laut, Studi Kawasan Laut Sula- REFERENCES wesi Abad 19.” Disertasi, Universitas Abdullah, Hamid. 1985. Manusia Bugis Makas- Gadjah Mada. sar. Jakarta : Idayu. Lauts, G. t.t. Het Eiland Bali en de Balienezen. Anom Kumbara, A.A. Ngurah. 2004. Amsterdam. “Etnisitas dan Kebangkitan Kembali Lekkerkerker, C. 1920. Bali en Lombok, Over- Politik Aliran Pada Era Reformasi” in I zicht der Literatuur Omtrent deze Eilanden Wayan Ardika et.al. (Eds.) Politik Ke- tof Einde. Rijswijk : Blankwaardt & budayaan dan Identitas Etnik. Denpasar: Schonhoven. Universitas Udayana. Liefrinck, F.A. 1915. De Landsverordingen der Ardhana, I Ketut dkk. 2010. Kontestasi Identitas Balische Vorsten op Bali. s’Gravenhage : dan Diaspora Bugis di Wilayah Perbatasan Martinus Nijhoff. Kalimantan Timur-. Jakarta: LIPI Magdalia, Alfian. 2011. “Multikulturalisme Press. dalam Proses Menjadi Indonesia.” Pa- Barth, Frederick. 1993. Balinese World. Chica- per presented in Konfrensi Nasional go : Universitas of Chicago. Sejarah IX. Barth, Frederick. 1988. Kelompok-Kelompok Nusa Bali, 14 Februari 2011. Etnis dan Batasannya. Jakarta : UI. Press Pelras, Christian. 2006. Manusia Bugis. Jakar- Bawa Atmadja, Nengah. 2010. Ajeg Bali: ta : Nalar. Gerakan Identitas Kultural, dan Global- Reken, I Wayan. 1974. Mula Pertama Masuk isasi. : LKIS. Islam di Djembrana. Saidi, Shaleh. 2003. Melayu Klasik : Khazanah

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