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Advances in Social Science, Education and Humanities Research, volume 84 International Conference on Ethics in Governance (ICONEG 2016) Pasang and Traditional Leadership Ammatoa Indigenous Communities in Forest Resources Management Pawennari Hijjang Hasanuddin University Makassar, Indonesia [email protected] Abstract—This article analyses forest resources management in especially with the communities as well as the kings of the Tana Toa, South Sulawesi, headed by Ammatoa. Keammatoan important kingdoms in South Sulawesi such as the kingdoms membership is divided inti Ilalang embaya or tradition area and of Luwu, Gowa and Bone. As a matter of fact, some writers Ipantarang embaya or outside tradition area. The tradition allows have done researches on the Ammatoa community, like A.A. possibility of empowering local institutions to manage forest Cense [16] in a report entitled “The Patoentoengs In Het resources in the context of regional autonomy. This paper discusses to what extent Ammatoa leadership and the costum Bergland Van Kajang”. Some local writers and related have been used for managing forest resources through reflective departments have also carried out researches in this cultural mutual understanding process which lead to the transformation area, such as [11], [14], [21], [2],[1], [15], [13], and [6]. to an open community. In the above-mentioned researches, the main idea Keywords—Pasang, Ammatoa, Kamase-mase, Traditional which are discussed concerns the local knowledge used by the leadership. Ammatoa community in order to preserve the forest they have. I. INTRODUCTION Such knowledge is called Pasang ri Kajang and has South Sulawesi is one of the provinces in Indonesia collectively been observed ever since both by the Ammatoa which possesses unique and at the same time diverse social community and by the outside communities. This local phenomena and cultures. Just to cite some examples, in south knowledge then becomes the main theoretical issue in the Sulawesi Province, there are three main ethnic groups or tribes researches related to the environment management. This (Buginese, Makassarese, and Torajanese) with four groups of research is also concerned with the issue related to the local languages, namely Buginese language, Makassarese development which disregards the knowledge of the local language, Torajanese language, and Massenrempulu language; people and the local wisdom [3],[9],[5];[10],[18] also see [20]. beside that, there are twenty-four sub-groups of local Though various technology and information entered the local languages [7],[8], each sub-group of language has its own community, not all are accepted, adopted and practiced by the dialects. As for physical culture, South Sulawesi also shows local people. As an actor who knows best the conditions of his diversities. Some of them have already been known by environment, where he lives and farms. A farmer has certain external societies, among others, the Vernacular Architecture local knowledge how to manage natural resources. This kind of Toraja, of Buginese-Makassarese as well as the famous of knowledge becomes the basis of adopting information and Phinisi Boats. Among the above-mentioned diverse cultures, technology, and later provides the local people with the local there is a unique social phenomenon which, up to the present knowledge [17],[19]. In line with the above-mentioned idea, in time, has not been well-known by outside communities. This order to conserve the natural resources, man will develop a social phenomenon is the social and cultural life of the certain system of knowledge leading to the formation of a land Ammatoa community, further on will be identified as management pattern accompanied by various conservation Ammatoa Community. This community lives exclusively in efforts [20], [3]. the area of Kecamatan Kajang, Bulukumba Regency, and the area is known as the Ammatoa traditional area. II. OBJECTIVE AND METHODOLOGY For centuries this community has lived and tried to Pasang, the knowledge system of the Ammatoa maintain traditional and simple life (Kajang: Kamase-masea). community, has been described and then presented in the more These people believe that was the way of life their ancestors easily understood form of knowledge model for the purposes had lived and ordered (Kajang: Boheta); hence their of: (1) developing the knowledge and technology potentials, descendants have the obligation to observe it. Thus, this way and (2) preventing the extinction of the local knowledge by the of life can still be seen now in the Kawasan Adat Ammatoa. development of the more dynamic knowledge. The approach According to the definition by the Department of used is the system which is based on the knowledge, known as Social Affairs, an isolated community is a community whose the Knowledge Based System (Sinclair and Walker, 1998a). location of residence is remote and isolated, hence such The compilation of the local knowledge is carried out by community possesses limited communication with other taking inventory of the information about the local knowledge, communities, receives limited services from the government, and then documenting it in the form of unitary statements and which results in the underdevelopment and causes the finally relating the statements in such a way that it reveals the communities fall behind in the process of the development model of the local knowledge of the Ammatoa community. religious, ideological, political, economical and socio-cultural The process of the data inventory and the process of the life [16], [7]. articulation of the local knowledge are carried out by having Historical evidences showed that for centuries deep interviews and focused discussions with the informants. Ammatoa community have had contact with outside world, The result of these processes is a comprehensive description which reveals that the practices as well as the activities have Copyright © 2017, the Authors. Published by Atlantis Press. This is an open access article under the CC BY-NC license (http://creativecommons.org/licenses/by-nc/4.0/). 365 Advances in Social Science, Education and Humanities Research, volume 84 been carried out in accordance with what have prescribed in is colorful and this reflects the cultural dynamics of the the Pasang ri Kajang. All information and description are communal life. Hence, they choose only the black color as a presented in a special format which can be easily understood symbol of their simplicity and honesty. Black symbolizes the by anybody. This special format uses a software which has earth or soil. And soil is considered as the component of the been developed by the Unuversity of Wales, Bangor, called nature which possesses the simple and honest characteristics, Agroecological Knowledge Toolkit [4]. fire (red in color) symbolizes man’s temperamental characteristics, wind (yellow in color) symbolizes man’s III. RESULTS characteristics of having no opinions, and water (blue in color) A. The Meaning and the Function of Pasang symbolizes man’s cunning and bootlicker characteristics. Literally, Pasang means “message”. However, for the Ammatoa community, Pasang has a broader meaning than a B. Pasang and the Leadership of the Ammatoa message. It is a sacred mandate. In fact, Pasang is to be The important position of the Ammatoa in preserving observed, obeyed and implemented, and when it is not and implementing Pasang, as well as his function which is not implemented, it will result in something undesirable, such as just as a worldly function but far more than that, can be the unbalance of both the social and ecological systems understood by looking at the his existence and his appointment (Kajang: Ba’bara) in the form of certain disease (Kajang: process. As already been discussed above, the first Ammatoa Natabai Passau) suffered by either an individual or the whole was Tau-Manurung (one who came down from Heavens), and community. Thus, Pasang as something that must be obeyed, was sent by TRA to the world in a certain place of customary has made its value equal to the revelation and/or sunnah in Tupalo Forest. Therefore, since then that forest has been monotheistic religions. Every violation against Pasang will considered as the most sacred and holy place in Kajang area, bring bad consequences to the person concerned. He or she because they believe that their ancestors landed for the first will not only be expelled and/or suffer from disease in this time there. In fact, this place has been considered as the world but also be punished in the hereafter where he/she will beginning of earth creation; thus is also called Tana Toa (Old miss the opportunity to meet his/her ancestors in peace and Land). Tau-Manurung was the first in the family-tree of the safe. Even his/her spirit will not be accepted by God and has Tu-Kentarang in Kajang, and the current Ammatoa, Puto to assume a form of a creature/an animal who behaves exactly Nyonyok (73), is Ammatoa XX. the same as himself/herself when he/she was still alive [21]. The position of the Ammatoa is a life-time position, Pasang as a mandate of the ancestors, which is orally and when the Ammatoa dies, his position will be taken over inherited from one generation to another (oral tradition) by a person entitled “Puto” (a pious man). A Puto is a man teaches the community the knowledge about the essence of who in his life shows no defects, and devotes himself for the life, both in this world and in the hereafter. Therefore, Pasang policy and interest of his community. Before he dies, the covers everything about how to live communally and Ammatoa will appoint a “Puto” whom he considered the most culturally. Pasang then means a mandate, an instruction, suitable to replace him, and the new “Puto” will be given the advice, guidance, warning, and reminder to the community. title “Amma-Lolo” (an Temporary Ammatoa). Since then, the With this meaning and its limitation, Pasang is a system of Amma-Lolo will have to undergo a stage of evaluation knowledge, though it may be static, it also contains some process, before he is installed as the Ammatoa; this stage of dynamic aspects.