HISTORIA: International Journal of History Education, Vol. XIV, No. 2 (December 2013)

CRITERIA OF IDEAL LEADERSHIP BY LONTARAQ A STUDY FOR LEARNING MATERIALS OF SOCIAL STUDIES DAN HISTORY LEARNING

Irwan Abbas1

ABSTRACT

This study based on the researcher’s concern about the nation’s condition, especially in the political elites who increased the distant and have been deprived from the noble values of leadership in the past. The various noble values that were shown by the precursor are available in the local wisdom which were recorded properly in lontaraq. The problem in this study was how the leadership criteria according to lontaraq pappaseng/pappasang on Bugis people of . The aims of this study was to describe and analyze the leadership criteria according lontaraq pappaseng/ pappasang perspective at Bugis Makassar people. This study used a qualitative approach with a hermeneutic method and content analysis. This research was a descriptive narrative. Data collection method was literature study of leadership values on the manuscript of lontaraq pappaseng/pappasang and documentation study. This study concluded various leadership criteria based on the local wisdom of Bugis Makassar that had actually contained in the lontaraq manuscript. In Bugis Makassar, human leadership is the center of cultural life. The content of the lontaraq pappaseng/ pappasang have some pedagogical values such as the message and the criteria to be the ideal leader that can contribute potentially as a source of character value in social science learning process. The findings of this study were expected to be taught through integration of local content or value in the Core Curriculum of Social learning in school or university level.

Key words: Ideal Leadership, Lontaraq, Social Studies Learning, history Learning Introduction The problem that is faced by mankind is The wish of Indonesian is to become a the problem of the role model crisis, because big, powerful, respected nation among the from its nature human often do the similar nations in the world. The optimism to achieve thing as that considered as the role model. that goal is constantly faced with numerous A role model is very important in shaping challenges. The spirit of the founding fathers a child’s personality, in order to prepare of this nation in upholding and establish the and develop the human resources, as well Republic of is as if cannot be offset as public welfare, state’s progress, and the because there are so many problems to be nation generally (Mulyasa, 2011: 169-170). solved in this nation (Prayitno & Manullang, Role model is an effective method to 2011: 1). build the social character. In this case, the

1Irwan Abbas, lecturer of in History Department in University of Khaerun, Ternate. For academic interest, the author can be contacted through the office address: Batu Angus Street, Dufa-dufa, North Ternate, Ternate, 97727, and email address: [email protected].

285 irwan abbas, Criteria of Ideal Leadership by Lontaraq: A Study for Learning Materials of Social Studies and History Learning. role modeling should be for all levels, from The various phenomena above can be national leaders, executives, legislatives, avoided if only every citizen is willing to hold judicial, societies, business people, and guided by the wisdom values from those educational and social institutions, and who have passed away. The wisdoms that families. With this role modeling, public were proposed by thinkers and scholars were can imitate the positive attitudes such as relevance to today’s life challenges. discipline, responsibility, courage, respect, The memory of our cultural inheritance honesty, and other attitudes. Role modeling (read: wisdom) is a vital requirement for is also a step to guide the community in order a society. How simple the society is, it is a to build the nation’s character (Arief, 2008: necessary condition for its survival in space 52). and time. Education is essential as a meant Currently, people are frantically looking for passing the cultural inheritance from one for someone who can be a role model. The generation to another generation (Koesoema, officials could be the one, but the behaviors of 2010: 11). most officials are beyond proper as a leader. The digging and replanting local Parents could also be the one, but sometimes knowledge inherently through education can parents are not ready to be a role model for be regarded as a return to the basic cultural their children (Noor, 2011: 43). values of a certain country as an effort to The phenomenon that occurs in most build a national identity, and as a kind of of national leaders and officials is that they cultural filter that influences to “others.” appear with minimum characters. This The local wisdom’s values have a strategic minimalist character demonstrated by their function for the character and national inability to appear as a person who is honest, identity formation. Local wisdom is basically intelligent, strong, independent, noble, considered as a foundation for the formation sensitive to other people’s problem and so of national identity (Sariyatun, 2010: 115). on. As a result, in term of taking care of the Local wisdom comes from a culture state they are easily stuck on pragmatism and values that are used to organize a community short-term interests (vested interest). This is life. Human’s life order is related to their the cause of officials corruption and misuse interaction with God, nature and community. power (Haryati, 2010: 256). This means that there are norms, rules, In social life, crimes, radicalism, and social and ethics to be followed by human. Local conflicts (between societies, between villages, wisdom was utilized by our ancestors in this between tribes, and so on) are increased. In archipelago since long ago to organize the life , in 2008, every 9 minutes 21 seconds order wisely (Sibarani, 2012: 118). a crime occurred, and the crime rate was The positive cultural values of Indonesia increased (Tempo Interactive, December 30, should be developed for a modern society. 2008). Meanwhile, the law enforcement that The education developed in Indonesia is expected to be the people protector was should be based on the cultural values of not the same as their expectation. Corruption Indonesia. The development through the is done openly without shame and even process of modernization education is not to performed by the “respectable” person who deprive the great value that has been owned is never previously suspected as the culprit by Indonesian (Mulyana, 2006: 9-10). (Soedarsono, 2010: 69-70).

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The cultural values intergeneration can be exploited by integrating a variety of transmission through culture is an important local values/traditional texts contained in instrument to preserve the existence of the lontaraq on education, especially in social values. In this way, it is expected that the studies education. individuals’ formation to be good members The messages in the lontaraq manu- of society will be realized (Olim, et al., 2007: scripts, in Makassar (or Bugis) language, are 254). required to be transformed to the owner of The various cultural values that exist in a the culture, so that every individual of the place are not always the traditional cultural supporters’ community can understand and values. Local cultural values can consist of internalize it in all life activities. The mes- traditional cultural values, contemporary sages in pappaseng/pappasang are very rich cultural values, or both. The traditional in pedagogical nuances, especially the educa- cultural values can exist in a particular place tion of human characteristics, that included or in various places (Ahimsa-Putra, 2007: the message to be a good leader, how main- 51). A traditional cultural value that inherited tain a good hearted and ethics, honesty in all by the ancestors is expected to wisely manage aspects of life and so on (Iswary, 2012: 103). inter-human relationship or human and It is expected that the integration of a vari- nature. Lontaraq is one of cultural value ous educational value contained in lontaraq sources of Bugis Makassar which is passed would be a step or a part of educational ef- from generation to generation. forts that will make students to be capable of Social Sciences (IPS-Ilmu Pengetahuan dealing with various problems of life in the Sosial) is part of the school curriculum which globalization era. its primary responsibility is to assist students Methode in developing the knowledge, skills, and, values that are necessary for participating in local community life, national, and global. Problems, Objectives, and Research In other words, Social Science is intended to Methods prepare the students to be good citizens, who The problem in this study is: how is the have the value knowledge and skills required leadership criteria according to the perspective to actively participate in society (Maftooh, of lontaraq pappaseng/ pappasang to the 2010: 27) society of Bugis Makassar. The aim of this This is consistent to the function of study is to describe and analyze leadership social science education which is to equip criteria according to the perspective of students with the social sciences knowledge lontaraq pappaseng/pappasang on Bugis that are useful for the future such as, skills in Makassar people. developing social and intellectual as a human This study used a qualitative approach resource that is responsible for realizing the and the hermeneutic method as well as the goal of national education (Ahmadi & Amri, content analysis. This research is a descriptive 2011: 9). Decentralization of education has narrative. Data collection used a literature given opportunities for schools to involve research on the lontaraq pappaseng/ the community in developing school quality pappasang text and documentation study. (Badrun, 2009: 457). These opportunities

287 irwan abbas, Criteria of Ideal Leadership by Lontaraq: A Study for Learning Materials of Social Studies and History Learning.

DISCUSSION active. One of the teaching and learning principles in the social studies is value- Values in Social Studies Learning based. Process The value education is an integral part of social science. This was stated by Naylor According to the main learning objectives and Diem (1987: 347). They mentioned of social science, it has a close relationship to that “the approaches for dealing with the the value education. According to Al-Muchtar value dimension of social studies may vary, (tt, 29), the thinking and appreciation but avoidance is virtually impossible.” of the values is the core of learning. This Students need to understand their own value assumption suggests that this process needs orientation and the values of the culture and to be cultivated, so that it becomes the part their institutions. They need to develop the of the students’ social behavior. Values can ability and have and effective contact with a be taught through the social science. In social conflict of values, to be aware that decisions science, value is as important as knowledge have value as a result or consequence, and and skills. The importance of values in social to tolerant and respect the values of others, science is proof when the children will make which may be different from the value of a decision or solve the problem. Decision- their own (Maftooh, 2009: 71). making is very important in the social science (Maftooh, 2009: 70). According to Gunawan (2011: 146) the value education can be done through small Isjoni (2007: 40-41) cites the opinion things, such as the child begins to be taught of Fenton (1995), there are three types of on how to behave to a friend of different values related to teaching social studies, that ethnic, language, and even religion. The same include: 1). behavior value or values related opinion was also presented by Hamalik. to students’ behavior in the classroom, such According to him, (1992: 40): as the students’ right to be heard, teacher expectations, students will follow the learning process well, students must follow Children need values to interpret the surrounding world, so they will the classroom rules, etc.; 2). procedures be able to have perspective. Social values or values that correspond to the values are the element in teaching ways of scientific inquiry, such as appreciate social studies. Based on social values the evidences, critical thinking, and the developed in the community, the ability to take part in rational discussion; social attitudes will also develop. 3). substantive value or values owned by a person as a result of experience in the family In the social science education each life ethnic/national groups, religions, and subject matter has value, but its main task cultures. is to develop a pure noble value (sacred), According Maftooh (2009: 71) in the therefore value’s configuration is exposing standards curriculum for social studies it. It is selected and developed as a lesson (NCSS, 1994), the importance of value is material that refers to religious values, clearly stated. The standard stated that positioned as the central value in the value the teaching and learning process of social systems formation through appreciation and science would be powerful if it is meaningful, internalization as the learning process (Al- integrated, value-based, challenging, and Muchtar, tt: 37). 288 HISTORIA: International Journal of History Education, Vol. XIV, No. 2 (December 2013)

According Mulyana (2011: 190), the Ancient manuscript is a document value integrated in social science learning which is essentially a system can have intrinsic values such as objectivity, of symbols which contains the rationality, and scientific honesty, or can be thoughts, feelings, information, facts, knowledge, and the symbol of the basic of moral values such as concern the historical reality of a nation in the for others, empathy, and other good social form of texts. From the perspective behavior. All were considered to be important of its existence, ancient manuscript in designing social science review of priorities is a depiction or footage of a nation in life. or an ethnic society journey in a certain period of time, which also a Social science and humanity are two depiction of the of civilization level. potential areas of scientific study for From the perspective of the content, development of learning that are rich in value. ancient texts is a form of reflection The basic of the social science education and of the real people life reality of the humanity is urgent for the values and ethical era. awareness are as follows: a). social science and humanities does not belong only to elite As a relic of the past, the script is able group of scientists but also involve the wider to provide information regarding various community as supporters, and even the aspects of community life in the past, such as users. Therefore, social science and humanity politics, economics, social, and culture. The should provide an important contribution contain can be religion, history, law, customs, to improve quality life, b). Social science philosophy, politics, literature, economics, and humanity has a significant contributed moral teachings, mantras, prayer, medicine, to the development of human personality. mysticism, language, buildings, plants, and Therefore, the formation of attitudes and so on (Soeratno, 1996:4). values are not merely through achieving Various classical texts contain a variety the conceptual knowledge, c). social science of information. Because the content is not and humanity education must focus on the limited to literature, but includes various freedom of ownership and disclosure of other fields such as religion, history, the idea. Through the social science and law, customs, medicine, techniques, etc. humanity education integrated with values, (Chambert-Loir & Fathurrahman, 1999: 7). ethics, and morals, students are expected to Mulyana and Darmiasti (2009: 32) cite apply the concepts and principles of these the opinion of Soebadio (1991): sciences to improve life quality.

Lontaraq Manuscript: Social Studies Ancient manuscript is the cultural Learning Resources information resources of the past which is very important and has The ancient manuscript is one of the a significant meaning. It contains important traditional past cultural resources ideas and assorted knowledge of the of a region. Physically it can be seen and universe according to the cultural touched. Ancient manuscript is an object of perceptions, moral teachings, essay in the form of handwritten or typed philosophy, religion, and other elements that contain noble values. (Munawar & Noegraha, 1996: 7). According

Massoweang, et al., (2010: 11):

289 irwan abbas, Criteria of Ideal Leadership by Lontaraq: A Study for Learning Materials of Social Studies and History Learning.

Similar to Gani (1986: 23), the old/ record of the family tree aristocracy, empire, ancient manuscript is the result of a long diaries, as well as a wide variety of other public cultural record that contains almost information. Mattulada (1985:16) explains the entire fields and activities that once that lontaraq are manuscripts or notes existed in the people’s lives, therefore it’s not originally written on the lontaraq leaves surprising that the old manuscript contains (lontar) by using a sharp tool, which spiked a variety of issues such as: agriculture, with black dye on the stroke scars. Signs of economy, politics, government, woodworking sounds or letters are also used on lontaraq techniques, history, philosophy, language, script. literature, law, customs, traditions, religion, Among experts there is no agreement the cult/mysticism, types of disease, as about when the writing tradition started well as a wide variety of medicinal herbs, in South , however, some experts astrology, messages and testament, even ensure that the tradition began long before issues of family planning which are written entered or before the approximately 150 years before it was year of 1600, it has been proved through declared in the country. the written bricks sites in Somba Opu. It South Sulawesi has the rich tradition is also reinforced by observing the spatial of script writing. These manuscripts were scope contained in the ancient tale of Bugis written in the language of Makassar, Galigo that set in the 14th century until early Bugis, Arab, and Roman or sometimes the 17th century which is the initial period of combination. Initially, Bugis and Makassar Islamization in South Sulawesi (Paeni, et al., text is written in the lontaraq leaves, which 2003: vi-vii). has become a term used for most manuscripts Rahman (2009: 9) states that the experts of this region. Lontaraq is most notably in the have agreed that the period of La Galigo is I La Galigo, an epic story (Ceperkovic, 2005: in the same era with the development of 95). the Hindu kingdoms in this archipelago. The word lontaraq comes from the Bugis/ Mattulada (1985: 402) estimates that it was Makassar language which means the lontar circa the 7th century until the 10th century. leaves. It is called so because the text was According to Pelras (1983) it was circa the originally written in that leave. The lontar 12th century, in the same era with the period leave size is approximately 1 cm in width, of the ceramic trade in the South Sulawesi. while the length depends on the story length Enre (1983) mentioned that it was in the of written on it (Paeni (ed.), 2009: 291). same era with the pre-Islamic period, circa Most lontaraqs in South Sulawesi do the 14th century. not include the author’s name. According Most characters in the writings of to Abidin (1999: 1), it is deliberately done Southeast Asia is derived from the Pallava because the author does not want popularity, script of South India (Abubakar, 2011: 18). they are very bescheiden. The authors of This information reinforced by a Dutch lontaraq pappaseng/pappasang are often lontaraq expert, Tol. According to Tol (2009: known based on the statements of lontaraq 317), the writings of South Sulawesi have experts. the same type of the ancient India’s writing, According to Pelras (2006: 33-34) which is called Brahmi. This is obvious from lontaraq manuscript was made by the Bugis the shape of the letters and the writing style, and Makassar people contains a detailed which is syllabic in nature. The lontaraq 290 HISTORIA: International Journal of History Education, Vol. XIV, No. 2 (December 2013) writing of Bugis Makassar is close to the Sulawesi, that provide the following opinion Kawi alphabet. However, Bugis writing is on lontaraq (Abidin, 1999b: 24): not derived from the Makasar writings or the other. Nevertheless, both were worn side ... If we compare them with what is by side for a long time, at least during the recorded as the history in another 17th century the Makassar lontaraq writings area of Indonesia, then we will be is apparently only used to write the native attracted to how simple and real language of Makasar until the 18th century. teh people of the South Sulawesi Since the 18th century, all the text in South in the way of how they record the facts and processing the material. Sulawesi (in Bugis, Makassar, and Mandar In fact, rational is the characteristic languages) are written by the same writing, of the typical literature... Long the Bugis writing. before anyone can realize about the Enre (1999: 33-34), cited Mils’ opinion value of historical sources located (1975), said that the script used in writing in South Sulawesi, the sources had been used by European .... a old lontaraq (uki manuq-manuq) do have similarities with the Javanese (Kawi), while the characters of new lontaraq (uki sulapaq The recognition of the lontaraq script eppa) is more similar to the character of validity shows the credibility of historical (Rejang). In Lontaraq Gowa it is facts displayed (Tjandrasasmita, 2009: 227). mentioned that the one who makes lontaraq Foreign writers who used lontarag as their Makassar or at least repaired it was Daeng literature sources in their writing include: Pamatte, the harbormaster and Mangkubumi in the era of the king of Gowa IX Daeng Andaya (1981) The Heritage Matanre Karaeng Manuntungi Karaeng of White Palakka: A History of Tumapaqrisiqkallongna (1510-1546). Enre South Sulawesi (Celebes) in the (1999: 38) found that there is a possibility Seventeenth Century; Caldwell (1988) South Sulawesi A.D. 1300- Daeng Pamatte repaired or changed to the 1600: Ten Bugis Text. Ph.D. letter, given that none of the script is fix thesis, The Australian National and without changes. This change is caused University; Cense (1951) Enige by external influences, such as Cambodian Aantakeningen over Makassars script. Boeginese Geschiedschrijving, Lontaraq, the heritage of Bugis Makassar BKI 107: 42-60; Eerdmans (tt) Algemeene Geschiedenis van people, if it isnstudied in depth in order to Celebes; Friedericy (1929) De Gowa- understand what is written and what is Federatie’, in: Adatrechtbundels implied in it will have an admirable quality 31; 364-427; Gervaise (1701) of philosophy or thinking of Bugis ancestors An Historical Description of the Makassar in the past (Moein, 1990: 25). Kingdom of Macassar in the East The chronicle (lontaraq) of Bugis and Indies; Kern (1939) Catalogus van de Boegineesche, tot and Makassar is praised by many west scientists I La Galigocyclus Behoorende as something objectives and reliable truth Handschriften, Bewaard in het te (Pelras, 2006: 34). Cense is one of the foreign Leiden Lagatum Warnerjanum researcher of Ducth ever live and work as the Alsmede In Andere Europeesche local languages employee in Makassar, South Bibliotheken; Krucq (1941) De Geschiedenis van Canon van het 291 irwan abbas, Criteria of Ideal Leadership by Lontaraq: A Study for Learning Materials of Social Studies and History Learning.

Heilig Makassar, TBG 81: 74-95; Sureq bicara atturiolong is a collection of Ligtvoet (1880) Transcriptie van rules, laws of the countries based in the adeq Het Dagboek van der Vorsten atturiolong (ancestor’s indigenous); h). Gowa en Tello, meth Vertaling en Adeq Allopi-loping bicaranna paqbalue is a Aantekeningen, BKI 28: 1-259; special rule about shipping and commercial Macknight (1984) The Concept of a “work” in Bugis Manuscript; law; i). Rapang ri lalempanua (Bugis)/ Macknight (1972) The Early Rapang ilalang paqrasangang (Makassar) History of South Sulawesi: Some is regulations specifically about domestic Recent Advances; Noorduyn. events which has been collected since long (1955). Een Achttiende-eeuwse time ago; j). Pau Kotika/Kutika is a collection Kroniek van Wadjo’: Buginese of records of the good and the bad times; k). Historiografie; Noorduyn (1963) Sureq eja is elong (poems or prose lyrics) Origins of South Celebes Historical Writing. In Soejatmoko et al (ed) collections song in certain ceremonies; l). An Introduction to Indonesian Sureq bawang is a collection of romance Historiography. Ithaca: Cornell stories in all sorts of its kind. University Press; Noorduyn (1991) Lontaraq pappaseng (Bugis)/pappasang The Manuscripts of Makassarese (Makassar) initially is one form of oral Chronicle of Goa and Talloq: In literature passed down from generation to Evaluation, BKI 147: 458-484; Reid (1981) A Great Seventeenth Century generation, which was later wrote down Indonesian Family; Matoaya and on the lontaraq script. The pappaseng/ Pattingalloang of Makassar; Stapel pappasang contained a variety of advices (1922) Het Bongaais Verdrag; Tol that can be used as guidance in dealing with (1996) A Separate Empire, Writings various problems of life, both the worldly of South Sulawesi. life and the ukhrawi life. The advices in What is mentioned above is only a small pappaseng/pappasang included instructions part, because there are still a lot of works on good governance, moral education, and of foreign researchers who use lontaraq religious moral values (Alam, et al., 2005: as their study material, but we cannot 1). mention them in this paper. The various wisdom in pappaseng/ pappasang usually came from some Bugis Broadly stated, according to Mattulada Makassar figures of their era, La Waniaga (1974: 53-55), there are several types of Arung Bila; Datu Soppeng Matinro-e ri lontaraq: a). Pappasang (Makassar)/ Tanana; La Paturusi To Ma’dualeng; Arung Pappaseng (Bugis); b). Atturiolong (Bugis)/ Saotanre La Tiringeng To Taba (Wajo officials Patturioloang (Makassar) is a collection in the XV century), La Taddampare’ Puang of notes about the origin (family tree) of ri Ma’galatung (Arung Matoa Wajo 1490- the kings and certain family c). Pau-pau ri 1520), La Mungkace To Uddama (Arung kadong, folklore that contains the legends Matoa Wajo 1567-1607), La Sangkuru’ d). Pau-pau or toloq is folklore about (Arung Matoa Wajo 1607-1610); To Menggu certain figures that were really existed; e). To Ciung (Macca-e ri Luwu) The Advisor Pappangngajaq is a collection of guidelines of Datu Luwu Dewaraja (1505-1530), La of life or the advice given by the older people Mellong Kajao Laliqdong, The Advisor of to the younger; f). Ulu there are notes Arung Mpone (1535-1584); Sultan Abdullah regarding the agreements antarkerajaan; g).

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Awwalul Islam (Karaeng Tallo 1593-1638) everyday tradition government system had (Pelras, 2006: 250). adopted the democracy values according to the conditions and the people situation on Leadership and Leadership Values that era (Latif, 1997: 57). in Lontaraq Pappaseng / Pappasang At that time leader may not establish a In history of mankind, there was a rule unilaterally or without the consent of community leader who was considered as the people and the results of the agreement “god” by his people and received power as must be upheld, by both leaders and the a gift that cannot be questioned. Any decree people. Every offender, both from the official he conveyed, no one should deny it, whoever as well as ordinary people must be willing to dares to deny it would get severe sanctions undergo the punishment in accordance with (Said, 1997: 84). People must accept whatever the regulations agreed. No one occupies a created and ordered by the authoritarian special position in the eyes of the law (Said, leaders. 1997: 84). According to Rahman (2006: 40), This kind of leadership model is different how importance human position in the life from the one in the Bugis Makassar. Various during that era can be seen in an expression historical facts recorded on lontaraq that of lontaraq: rusaq anang taro, taro tenrusang were mentioned by Abdullah (1985: 20), adeq; rusaq taro adeq, taro tenrusaq anang; that long time ago during Datu Soppeng La rusaq anang taro, taro tenrusaq to maega. Manussa To Akkarangeng leadership, his Meaning: king’s provisions are canceled, people experienced famine caused by a long customary’s provisions is not; customary period of dry season. Investigation of the the provisions is cancelled, the clan provision cause of disaster was taken, the investigations is not; the clan provision is canceled, the result said that no royal officials who had people provision is not. Thus the interests done things considered as detrimental to of the people should be prioritized over the people. After a long traced, ultimately everything. Datu Soppeng remembered that he had In a brief note of de Paiva, a foreigner once picked up something from other’s adventurer, there is information that the fields and kept it. Datu Soppeng considered kings of the South Sulawesi always provide that it perhaps the cause of the disaster in reasonable price to the owner of the goods the country, so as a redeem on what he had that they took. At first time, thieves would be done, he imposed sanctions by slaughtering a fined eleven times the amount of the stolen buffalo distributed the meat to the people as goods; the second time, his property will be well as announced and admitted that he had seized; and he will be executed on the third made a mistake, while asking to the people if time. If the thief has no treasure and not there is someone had lost a possession. one can pay his penalties, then he will be The lontaraq above shows that the Bugis immediately put to death (Pelras, 1983: 75). Makassar kings’ leadership model had made A judge in Sidenreng La Pagala Neneq poeple as the central that determine their Mallomo in the XVI century imposed the cultural life (Said, 1997: 85). In traditional death penalty against his own child who was culture of Bugis Makassar people, the guilty because he had stole a piece of wood terms and concepts of democracy today to be used as a plow. When he was asked by is understood as it is noe. However, the someone else, whether a piece of wood is implementation and realization of the more valuable than his son’s life, he answered: 293 irwan abbas, Criteria of Ideal Leadership by Lontaraq: A Study for Learning Materials of Social Studies and History Learning.

“adeq e temmakke anaq temmakke eppo” = society, able to distinguish the good and the indigenous law does not recognize children bad (the proper things to do), have a firm or grandchildren (Abidin, 2005: 49). foundation, is not easily influenced, always Besides Datu Soppeng La Manussa To remember and solely belief in the Almighty, Akkarangeng, there was also Arung Bila, understand the order of life, understand well one of Soppeng well known aristocrat. He the applicable laws and be able to be fair in was known as a thinker that has much sentencing against offenders. If an officer consideration and sharp analysis. The name does not have the seven criteria above it is “Arung Bila” is the title for the companion considered that he would not be able to bear and adviser to the king (Datu) Soppeng. the mandate he aspires. Arung Bila that is mentioned here was La When Puang ri Ma’galatung become Wedang real name or La Waniyaga To Arung Matoa in Wajo, all people are treated Tongengnge (XVI century and early XVII like his own children. It is mentioned that century). Various messages (pappaseng) of during his leadership, he was known for his Arung Bila include: polite speech, fair to decide a case, the rice plants had an abundant harvest, livestock, “Apa iya gauqna nawa-nawa-e such as buffalo and others was continue to pitumpuwangengngi; seuwani, multiply, fruit trees produce a lot of fruit majeppuiwi adeq; maduwanna, and crops free from pests and wild animals missengnge bettuang; matelluna, (Mangemba, 1956: 68-69). magetengngi; maeppaqna, metaui In his reign the country made laws ri-gods-e; malimanna, naisseppi riyasengnge wariq; maennenna, for the benefit of the people. Under his majeppui riyasengnge rapang; leadership Wajo kingdom was a safe, fair, mapitunna, naisseng majeppu prosperous and tranquil country for 30 years piriyasengnge talk “(Punagi, 1983: so that several small kingdoms merged to 10-11). Wajo Kingdom such as Amali, Timurung, Pammana, Baringan, Lamuru, Larompong, “There are seven things of the mind’s Gilireng. By the voluntary merger of several works; first, understand and know very well small kingdoms, Wajo’s kingdom territory of the customary (provision of life); second, was expanded without having any conquest know the gesture or signs of what should or (war). should not do; Third, firm establishment; The success of Puang ri Ma’galatung fourth, the fear of the Almighty (the during his time as Arung Matoa in Wajo was Gods) greatness; Fifth, understand what because he uphold these values mentioned differentiates the proper things); sixth, know on pappaseng/pappasang which is the exactly what is meant with the law (the ancestors’message. Pappasang mentioned judgment based on the past events); seventh, that a leader will have a long tenure if he able understand and know exactly what is meant to meet five terms: by judicial (process that determines the right “Nia lima parakara naballaki and the guilt of someone). “ Karaeng maqgauka namajannang The person who is appointed as a state ri kakaraenganna. Makaseqrena, official should be the person that: understand lambusuki Karaeng Seqrea ri, malambusuki riparanna Karaeng, the customs (provisions) applied in the malambusuki paqrasanganna

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ri, Jaina malumbusuki tau Makkedai Arumpone: “Aga Tanra ri, ri siagang malambusuki cinna matena marajae tana, Kajao? mange rikalenna bone ballaqna, Makkedai Kajao Laliddong: “Iana malambusuki mange ri sikamma Tanra cinna matena tana marajae nacinika mata, nalangngereka Arumpone, linga-lingae. Maduanna, toli. Makaruana; apa-apa eroq nakko teani ripakaingeq arunnge. nagaukang iareka eroq nakanang, Matellunna, dee tomacca ri wanuae. nacinippi dallekanna, nakira Maeppana, nakko naenrekiwi kira bokona, appatangarappi ri waramparang tomaqbicarae. paqbicaranna, nasabaq sabajiq- Malimanna, weqdo pada gauq-e bajiqna gauka ia mintu gauq ri lalampanua. Maenenna, nipassamaturukia. Makatalluna; tennamaseiwi atanna whitewater malompo pangngamaseangi mangkauq-e (Enre, et al, 1985: 9) siagang malompo pannulungi tau ri Jaina. So appaqna: jarreki The message above was a dialogue rijanji namaluqmu kana-kana siagang mabajiq panggaukang between the king of Bone VII La Tenrirawe risesena adaka siagang Saraka; Bongkannge with Bone Kajao Laliqdong makalimana, baranipi rigauq royal adviser. Kajao Laliqdong or commonly kontu tojeng “(Saleh, 2006: 106- known as La MellongTosuangle, lived in the 107). sixteenth century. The dialog mentioned “There are five properties that must that among signs of the country weaknesses be met by a king (leader) when he is if that country have exaggerated things, want to maintain their position. beyond the reasonableness; the king (state First, honest to the God Almighty, officials) does not willing to receive any true to his fellow king (leader), honest to the country neighbors, criticism from the community or inputs and honest to the people (the people suggestions from the people; disappearance he lead), honest to himself, true wise and prudent people to be consulted; to his family, even to be honest to the law enforcement people are dare and everything that can be seen and be had no shame of accepting bribes, and it heard. Secondly, anything is going occurs arbitrariness, state apparatus is not to be done or spoken, a king/leader functioning nor running on the applied must always thinking about the consequences and must have the provisions so that tasks cannot be executed blessing of indigenous stakeholders/ as it should be, the leader (king) is no longer his staff, because the best-action is want to nurture and protect the people. the one agreed. Third, love and help As long as the things mentioned can be all of the people they lead. Fourth, avoided, then a country will stand firm and promise or pledge to uphold what authoritative. that has been agreed, speaking softly and behave commendable Kajao Laliqdong also said that the according to customary provisions. intelligence source is honesty. Therefore a Fifth, dare to act based on the truth leader should: a) be honest in all action, b) principles. “ always thinking and pondering the welfare of the state and people; c) clever and intelligent, Conversely, in pappaseng is also as well as d) telling the truth, expressing the mentioned that if a kingdom/country have truth, do not deny the agreement that has signs as mentioned below, then slowly that been agreed together (Mangemba, 1997: 2). country will gradually collapse or destroyed. 295 irwan abbas, Criteria of Ideal Leadership by Lontaraq: A Study for Learning Materials of Social Studies and History Learning.

According to Said (1997: 85-86), during antu karaeng aqbakkaq pulana the reign of Arung Matoa Wajo He Palewo kalompoanna malaqbu umuruqna Tu Palipu (1474-1482), the terms of someone na na ri nipuji Paranna Karaeng “ who can be a leader for the people of Bugis (Matthes, 1985: 107). Conversely, if there is a king or Makassar was set out, that include : a) honest leader that willing to receive advice to Dewata Seuwae (The God Almighty) and or criticism, that is the reflection of the fellow human beings, b) fear of Gods and a leader that will always increase respects people, c) able to fight for the good of power, longevity, loved by the the country d) able to guarantee the welfare people and favored by fellow king of its people; e) bold, assertive, and not or leader. afraid to take criticism and not easily swayed by flattery; f) able to unite the people; g) For the Bugis Makassar, when a leader authoritative; h) be honest in all decisions. tries to keep authority, then he should keep The various noble values of Bugis and carry out three things, namely: a) always Makassar leadership found in the mandates try to do napaccingi awa saona (cleaning the of the ancestors, such as in the following under part of his house), it means to keep pappasang: up his authority area, therefore it always secure peace and clean of any disputes, b) always napaumpeki tuneqbana (thicken/ “Punna niaq Karaeng maqgauq madongoq majekkong na strengthen his seat), the point is to always try na nakangoai taia anunna to maintain a good reputation in the eyes of majekkong bicaranna na his people to always trusted and supported tanapappisangkaiang aqgau and have sympathy from all of his people, bawang tau jaina, iami anu na c) always trying to do napallise-i rakeanna ammodoi umuruq taqbija tonganga (fill the barn of the house), the intention is iami antu nammari caqdi buttaya, see to it that people always successful in taqbakkaq tongangai barang agricultural activities/surplus every year that baranna, tanngalle tongangai ase, tanjari tongangai sanggenna will lead the country to prosper. Thus these anu nikaqdoq kaqdoqna, tanjari are what should be pursued constantly by a tongangai jaia know. “(Matthes, leader (Punagi, 1985: 51). 1985: 107). For the Bugis Makassar people, the “If there is a king or leader that leader (king) is the center of the community stupid and cheat, always expecting someone else belonging, does not life and social order. A good king will lead have the nature of honesty, not his people to prosperity, while a deceitful forbid people to do evil, then such king will destroy his people and country. In will be the cause of someone’s short lontaraq of to Bone, a mandate was presented lifespan, the land becomes small by the king of Bone Matinroe ri Tanana (arid), wealth is not increased, (Poelinggomang, 1986: 53-54): fruits and other food sources will ripe, and people will not develop or have progress. “ ... For an honest king, the country “Punna niaq Karaeng will prosper, the people will breed, mappilanngeri pappaingaq the country will not be affected by ri siratanga appaingaki na disaster, and the rain will come after tamalarroa nipiingaq, iami dry season, it is the rain that will 296 HISTORIA: International Journal of History Education, Vol. XIV, No. 2 (December 2013)

reproduce (Fertilize), growing rice has a number of potential pedagogical and reproduce (Fertilize) rice, and values and can contribute as a value source as for Arungmangkau (king) who is in character education of social science in deceitful, misery will be endless (on order to develop and enhance the students’ the country), an disease epidemic character integrated in social studies learning will occurs to the followers and his animals in country, affected by the in school. disease, and as for the rain and the In Bugis Makassar human leadership dry that happen to the country is the is the center who determines the life of the ones that kills the seeds (rice) .... culture. An ideal leader according to lontaraq A good leader would always strive should have several key properties, including to bring the people and the country honesty in all actions, always think about he leads toward fairness and and reflect on the state and people welfare, prosperous. clever and intelligent, and always telling the truth that is expressed by the truth situation, The leadership values in lontaraq, do not betray the agreement that has been particular the mandates (pappasang / agreed. pappaseng) is the spirit of Bugis Makassar Leadership loaded with moral and ethical kings until the abolition of the monarchy values that is stated in lontaraq pappaseng/ system in the government of South Sulawesi. pappasang, is very relevant to the purpose of For example, it is said that a few days before social science education, which is to develop Andi Jemma (with the title of Datu Luwu, students’ character as citizens in a good the last king who ruled in Luwu, now the society. Ideally the values of local/traditional Regency of Luwu) died, he asked to be taken leadership contained in lontaraq in this study to Tator, Masamba, and Wotu to apologize to could be a study for the development of social the people he leads. He was worried for the science teaching materials in school. later responsibility in front of the Al-Khalik Allah Ta’ala over the people they lead. Andi REFERENCES Jemma died on 23 February 1965 and buried at Taman Makam Pahlawan Panaikang Abdullah, H. (1985). Manusia Bugis Makassar (Moein, 1990: 29). What he did Makassar Suatu Tinjauan Historis is something very hard to find as the model terhadap Pola Tingkah Laku dan and the nature of leadership as it was once Pandangan Hidup Manusia Bugis owned by the previous leader/kings of Bugis Makassar. Jakarta: Inti Idayu Press. Makassar. Abidin. A. Z., (1999a). Capita Selecta Sejarah Sulawesi Selatan. Ujung Conclusion Pandang: Hasanuddin University Press. Exemplary leadership crisis in Indonesia Abidin. A. Z., (1999b). Capita Selecta currently may be due to the lack of appreciation Kebudayaan Sulawesi Selatan. Ujung and practice of the noble values or ever has Pandang: Hasanuddin University been exemplified by the predecessor of the Press. nation. Various criteria of leadership based Abidin, A. Z. (2005). “Siri’, Pesse’, dan on the local wisdom of Bugis Makassar Were’ Pandangan Hidup orang stated in the lontaraq manuscript. The Bugis.”Dalam Hamid, A., dkk., Siri content of lontaraq pappaseng/pappasang

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