Presentasi Sosiolinguistic PENELITIAN SEJARAH Your score increases as you pick a category, fill out a long description and add more tags. Add more information to your upload Tip: Better titles and descriptions lead to more readers

1. SOCIOLINGUISTICS
Compiled by:
Group 5
ISMAILANAS MURSAKIN
MUSTAMIR ASTRIANI

2. INTRODUCTION
After having discussion on some culture patterns we came
out with some different findings. There were several aspects
of culture which brought us into some different perceptions
on behavioral experiences. Language is one of cultural
aspects which deal significantly in our interactive
communication among others. We come from some
different regions which bring us into some cultural diversity.
Most of us are Buginese and each has some particular
features on cultural understanding.
In this report, we outline those diversities to show how
culture deals with our life. We describe how language is
used in communication both formal and informal.
Specifically, we focused on some culture patterns and the
way people behave in some different occasions.

3. PART A

4. 1. Native Language
1. Ismail speaks 4 languages:
Bahasa Bugis, bahasa Makassar, Bahasa Indonesia, and
English.
2. Mursakin speaks 6 languages:
Bahasa Bugis, Bahasa Indonesia, bahasa Jawa, Bahasa
Makassar, Bahasa Banjar, and English.
3.Mustamir speaks 3 languages:
Bahasa Bugis, bahasa Indonesia, and English.
4. Astriani speaks 4 languages:
Bahasa Bugis, bahasa Duri,
Bahasa Indonesia, and English.

5. 2. Definition of culture
 Culture is influential factor of human
behavior which deals with social
environment, language, belief, habit, and
the way of living.
 Culture is the way people behave and
act

6.  Ideas
Idea is one of aspects of culture which is correlated
to human mind. Human has a thought which
creates ideas. Human behave based on their ideas.
Example: Malupuka tapi melotoka matinro ndi’, it has
two meanings: first, I’m hungry but I’m sleepy,
too. Second, I need to intercourse with you. This
idea is absolutely secret to kids because it is a
secret for understanding other people around the
speakers. It is a specific invitation for copulating
(in loving) to a mature spouse of Bonean

7.  Beliefs
Belief is a part of culture because it shows the human diversity on
worshiping or behaving. In Buginese, there are some beliefs which may
be unfamiliar or taboo for other cultures.
 Mappano bine (pre-planting ceremony) is one of rituals done before
planting the rice seeds. One night before, buginese convey a small
ritual like putting a torch on the seed package. It is believed that it will
give a great abundance of cropping.
 Another one is mabbaca doang nabi (syukuran). This is done in many
occasions which is believed that the God (dewata sewwae) will always
bless their life.
 Bosi tangasso (raining while the sun is still shining). It is a myth that
most people believe that it is the time when the devil is reproducing.
But for most religious men they don’t believe on that myth.
 Another Enrekans have their own beliefs which affect their behaviors as
follows:
 Mabbasse piring ko bongi (mencuci piring malam hari). It is believed
that washing dishes in the evening will be influential to the income.
 Manantang beluak ke karuen (membelai rambut di sore hari). This
action or activity is forbidden by parents because one may not be long
life or die sooner that usual.
 Manissik kutu ku bongi (mencari kutu di malam hari). This is one of the
myths that may constitute intrinsic value to children who are listening.
Perhaps parents may think differently with what the children are
thinking about.

8.  Value
Value is included as a part of culture which envisions some values in
societies or in human interaction among others. In Buginese culture
there are some values that may differ the complexity in society.
Resopa temmangingi namalomo naletei pammase dewata sewwae (kerja
keras dengan penuh ketekunan senantiasa mendapat ridho dari Allah
SWT), the parents always say it to their children who want to be
successful in their life. The value is spiritual values which motivate us to
do the best and still believe in God.
Mali siparappe rebba sipatokkong,(kebersamaan dan peduli sesama
adalah akar dari persatuan yang kokoh). We can elaborate the value
from that proverb that togetherness is the base of the strong unity.
In Duri language, they have also a proverb as follows;
“Mesa kada diputuo, pantangkada dipomate” (satu bahasa
menghidupkan, berlainan kata mematikan) this is to show that if we are
like-minded it’s easy to reach the purpose but if we are not like-minded
it’s difficult to get into purpose. Purpose is unreachable without
togetherness and strong unity.

9.  Institutions
Institution is also a part of culture where
some people can interact among the
community members. Example:
Mappadendang (bermusik dengan
menggunakan lesung yang biasanya setelah
pesta panen). It is done after hervesting
from ricefield.
Mappassikkiri (berzikir). It means various
messages for attendance especially youth
generation in this institution. Parental did it
when in Friday night while full moon

10.  Behaviors
Behavior is significantly related to culture
which conveys the human activities in the
society. Behavior shows the way people act and
behave in their daily life. Example:
Maddeceng (rujukan pada orang tua). It means
that the couple was getting marriage without
folk’s approval or permission. The couple
should do it after they went away far for
several years.

11. Language
• Language brings some diversity into the society especially
in Bugis culture. Bahasa Bugis is actively spoken both in
informal and formal situation. Language has an important
role in interactive communication among Bugis people as
in katobba (khotbah di masjid) use a very formal language.
Ex;
Sining silessureng malebbikeng engkae hadere
Sukkuruki mappoji lao risese arajanna puang Allahu ta’ala
Nasaba engkana adising-disingeng nawerengi natopada
engka rionrong malebbie
Degaga lain yanaritu pasilennerengi pakkasiang
asellengetta mamuare napassalamaki rilino enrenge diesso
rimonrinna matti, isnsyah Allah.
It is one of examples of opening speech in mosque which
conveys a formal language. In this opening the sermon
invites and welcomes the worshipers to thank God for his
blessing so they can gather in that merciful place.

12. Gestures
 Gesture is a language by using body
movement to express ideas and performed
in some particular occasions. Some gestures
are used to communicate empathy,
sympathy, anger, etc.
 Nroko (bend down) is one of gestures done
to express respectful to a nobleman or the
elder.
 Massemmeng (mendehem=clear throat) is
a gesture for Bonean that it means that
everyone must keep a silent, shot up, or
stop doing anything
 In duri, metawa (ketawa) or laughing may
be used as a greeting people. This is
understandable for most of Duri people.

13. Customs/habits
 Custom/habit is a part of culture which conveys the human
behavior on how they interact and socialize among others. In
Bugis culture, there are some rituals that affect their life as
follows:
 Mappacci (meletakkan daun pacar ditangan pengantin). This is
to show that the bridal has been blessed by the family and
relatives
 Mappadendang (ritual after rice harvesting). This is to
celebrate that the farming is abundance and as a symbol of
thanking to “datu ase” (ratu padi) who has blessed their
farming.
 Mattojang/Mappere (ayunan/swinging). This is a kind of
sport which if full of challenges and only certain people can do
it. It shows the braveness of Bugis people.
 In duri culture, they are familiar with Mandoangan (upacara 40
hari kematian). This is to perform a ritual or ceremony of 40
days after the death. This is done to pray for the death man
which is believed that God may allow him to place in heaven and
also release his sin.

14. Food
 Food is one of characteristic of an ethnic which offers some
distinctive taste. People can identify where the food is from. Bugis
culture has several traditional foods such as follows:
 Uhu-uhu (semacam kue yang terbuat dari gula merah). It is rarely
prepared for common wedding party. Bugisnese take it when they
will go far (go overseas) especially for sailor because it can be
durabel storage .
 Cicuru/Cucuru (kue dari gula merah). This is only prepared in
particular event line wedding party, barzanji, mappano lolo, etc.
 Baluta (baked food from animal blood). It is done by some people
as one of habit in a party (commonly in a wedding party). But
nowadays, it is rarely found because most religious men forbid to
eating it. They think that it is haram (forbidden) in Islam.
 Lawa (campuran kelapa yang dibakar dengan ikan mentah dan
bumbu-bumbu lain). It is the combination of coconut and
uncooked fish and it is like by many people.
 Peong (lemang). This is a kind of food made of chicken and
vegetable and flavored mixed together.

15. Product
Product is one of symbol of an ethnic which people may
consider the native of the product. For example,
sombrero is traditional hat of Mexican, samurai sword of
Japanese, sarung Bali of Bali Indonesia, and badik of
Bugis. Badik becomes a symbol of bugis culture as
Rencong in Aceh.
Bossara (tempat kue) is made from lontara leaves and
coconut ribs. It commonly prepared in a meeting, parties,
and others
Rakki-rakki which is made of fiber of palm leaves
Buria manuk (tempat bertelur ayam). This a product
made of coconut leaves as baka in Bugis.
Salokkok (tempat kurungan ayam). It seems like a bird
cage but special for cocks.
Kamacca/Gamacca (dinding rumah terbuat dari
bambu). It is a wall or partition of a house made of
bamboo which quiet similar with dedde in Bugis culture.

16. Literature
 Literature is one of human expression to deliver
meaning; it may be a poem, song, etc. Bugis
culture has a lullaby song that is usually sung by
the parents to sleep their children. Ex;
Iyabe lale…iyabe lale..
Atinrono…atinrono
Pakkuru sumangemu iyabe lale,
 Another lullaby song from Duri:
Mammakmaki anakku (tidurlah anakku)
Naparitangnga masalle (ditengah orang-orang
besar)
Annu madoi natonggo (sehingga cepat besar)

17. Folklore
 Folklore is one of literary works composed by
our ancestors. It tells a legend of something
such the germinal of Ompo in Soppeng,
Lamellong and Kajao Laliddo from Bone, etc. It
tells some cultural aspects such as language,
clothes, tools, etc. In Duri, they are familiar with
surgana bamba puang, Indok Cocoi.

18. Arts
 Art is universal which can be found in
many different cultures. Art expresses the
human creativity such as crafting,
weaving, painting, etc. There many
handicrafts which can be found in Bugis
culture such as the miniature of traditional
house of bola soba, pinisi, lipa sabbe from
Bone, Soppeng, and Wajo. In duri, they
call it dodo ulli (sarung sutera).

19. Music
 Music is included into a part of culture
which symbolizes the characteristic of an
ethnic. Many cultures use music as their
symbol to attract the tourists both
domestic and foreign people. In Bugis
culture, mappadendang/Mappaddeko is
one of the traditional music. It was done
while moon eclipse and after harvesting.
Beside that, we have also kacaping,
gambusu, gendang, etc.

20. Artifacts
 Artifact proves the existence of our ancestors in the
past. They existed in traditional and conventional tools
which are used to survive. Many artifacts were found as
historical heritage from our ancestors. The artifact may
be tools (farming tools), household products, etc. In
Bugis culture, there were some household products
found as valuable things used in the past. They called it
“kappara” (baki). Many people are eager to seek
kappara because most of the things are made of
valuable things like gold, bronze, etc. Some artifacts are
also found in Duri area, they call it penai (keris), lola
(hiasan dinding), and Issong batu (lesung) as palungeng
patu in Bugis.

21. Culture patterns
Greetings
In greetings, we have something in common, we say
these following expressions:
Kuru sumanege, pada siruntumuki? This is actually
used to greet someone to start the conversation.
Aga kareba cappo/cikali? This to greet someone
informally and it is usually used to greet friends.
Magagatu karebatta puang? Madising-dising muki?
(apa kabar Puang, baik-baik saja kan? This is said to
greet a noblemen or someone older that us.

22.  Friendly exchange
 In bahasa Bugis, we commonly say:
 “makessing kapang koto siaddampeng-dampengeng”
(ada baiknya kalo kita saling memaafkan). It is used to
forgive each other and for the same social status.
 “taddampengi attatta puang sarekkuammengi maega
salakku ri’idi” (saya minta maaf barangkali saya punya
banyak salah). It is used for the noblemen which is
more polite.
 Dampanganna puang (maafkan saya puang) this is to
say sorry to a nobleman
 Dampanganna mane/bene (maafkan saya) this is to
express sorry to friends or close friends or even
neighbors

23.  Farewell
 We have also something in common for farewell
expressions; in Bugis culture we commonly say these
following expressions:
 “Massimani atatta jolo/dolo Puang”(permisi puang). It is
used to ask for permission from the noblemen.
 ”Tassimaki aleta ndi, nak” (silahkan). It is used to let
someone go after asking for permission.
“Reweka jolo cappo”
Both are used to permit informally.
“Lisuka Jolo cikali”
 Let us see the farewell in Duri.
 Polemo pale jolo puang (saya pulang dulu puang) this is to
permit with the nobleman
 Polemo jolo mane/bene.

24. Making Introduction
• Formal
In introducing, one may say
Taroni upaddissengeki to malebitta…(saya perkenalkan…) means I
introduce you……this is used to introduce someone to others which
is basically said in a formal meeting
Iya Mustamir pole ri Sinjai (Saya Mustamir berasal dari Sinjai). This
is to introduce the speaker himself.
Iya atatta puang Ramli wijanna I’Baco. This is to introduce someone
from the lower level to the nobleman.
Iya suro mateppena datu Soppeng
• Informal
Introduction in informal condition is similarly expressed but
depends on who are we talking to. Example;
Niga asetta (siapa nama anda?) this is to ask someone’s name.
Niga yaro (Siapa itu) this is also to ask the identity of someone.
Magello kapang ko tosisseng-sisseng (ada barangkali baiknya kalo
kita saling kenal) this is to ask someone to introduce his self

25. Status
Status in Bugis society is very significant in relation to
the interaction among Bugis people. One may
mistakenly consider the social status in Bugis
community. Not only the social status but it may be seen
on other cultural views like economical status, political
status, etc. Firstly, I will bring you to the discussion on
social status of Bugis people. The caste in society
determines the social status of someone. Datu is well-
known as a leader who has the highest social status,
next we have petta, andi, baso, which are included as
noblemen and uwa is known as ata (kaum budak). In
social interaction one has to consider the behavior in
how to talk to noblemen and those who come from low
and middle social status.

26. The way of interaction
Ata (kalangan budak)with the noblemen
In social interaction between ata and the noblemen
seems to be sacred and it must be determined
carefully. Talking to the noblemen is not similar to
talking with friends or others. Ata must say Puang
once they talk to the noblemen, it shows the respect as
in examples below:
 Tabe puang (permisi) this is to say when passing in
front of the noblemen.
 Iya atatta puang (saya pesuruta puang) this is to
show the loyalty to the noblemen and exist to serve.
 Taddampengeka maraja puang (maafkan sayab
puang) this is to say when we sometimes want to
object the noblemen words or to express opinion
which may hurt their feeling.
 Idi puang (yang mulia) this is to say when the
noblemen say something and ata wants to approve
their words. Example:

27. N: Iyaro tanae ku bocco-boccoe alengi Ijodding najamai (itu
tanah yang ada di Bocco-boccoe berikan kepada Ijodding untuk
dikerja)
A: Idi puang! (kita puang)
N: Iko tawamu alatosi galunge ku lompo’e mujamai. ( kau,
bagianmu tanah yang ada di Lompo’e)
A; Idi puang!
► The noblemen to Ata
This is to show how the noblemen speak to the ata. They may
say the words which are semantically understood as impolite
words. Example;
Iko (kau) means you not idi (kau) which is more impolite
Anamu (anakmu) means your children, not anata (anakmu)
► Ata with Ata
Among ata they may say iko, anummu, which are very common,
they will not feel humiliated with those words but they are
familiar and understand enough.

28. Eye contact and handshaking
 Eye contact seems to be atypical to Bugis culture
unlike with handshaking which is more likely typical
among Bugis people. Usually, eye contact is
sometimes associated to challenging somebody.
Staring at someone more than usual, one may
consider that you are in business with him. In Bugis
culture, to bound is likely to respect someone which
is older than us. Handshaking is becoming more
familiar among Bugis people to share friendship or to
strengthen the relationship among others.

29. Small talk after conversation
Small talk after conversation is likely unfamiliar with Bugis people. They
may start with conversation first than continue to the introduction.
Sometimes it happens in public transportation (mini bus, bus, airplane, ship,
etc). When we meet someone at the first time we may open the
conversation by asking his activities or depends on the situation where the
talk takes place. Example on a sailing ship:
A: weddima tudakka ku seddeta?
B;iye, dena marigaga
A;tegaki tu manguju?
B: maelo lao ri Surabaya, idi?
A;pada-padaki tu pale?jolo, pole tegaki idi?
B;pole boneka iya, idi?
A;iya bone to, Bone Mare. Magello kapang kotosisseng-sisseng, Niga
asetta?
B:iya Ancu, idi?
A;iya Aco.
That is one of examples that before the introduction there is a small talk
preceding the main talk.

30. How strangers are introduced
 Introducing strangers is Bugis culture is quiet
similar with other buginese as follows;
 Engka sibawaku pole Makassar, sisseki jolo! (ada
temanku dari Makassar, kenalkan), I got a friend from
Makassar, better you know him? This is to introduce
a friend to other.
 Makessing kapang ko sisseng-sissengki sibawaku. (ada
baiknya kalo kita kenal dengan teman saya). I think
it’s better if you know my friend. This is also to
introduce someone to another.

31. The morphology of personal exchange
► Different in age
 Younger to older
► Idi (anda) means you (bugis)
► Anutta (punya anda) means yours (bugis)
► Malemaki (silahkan) means to allow, to permit, to invite (Duri)
 Younger to younger
► Iko (anda/kau) means you (bugis)
► Anummu (punyamu) means yours (bugis)
► Degree of intimacy
 New friend; idi (anda) means you,
 Close friend: iko (anda) means you
 Children to parents; Idi indo(kita ibu), letteni manre (silahkan
makan) this to invite parents to have meals
 Parents to children: Iko nak (kau nak), letteno manre (silahkan
makan) this to invite children to have meals

32. ► Social status
 Tabe puang (permisi) this is to say when passing in front of the
noblemen.
 Iya atatta puang (saya pesuruta puang) this is to show the loyalty
to the noblemen and exist to serve.
 Taddampengeka maraja puang (maafkan sayab puang) this is to
say when we sometimes want to object the noblemen words or to
express opinion which may hurt their feeling.
 Idi puang (kita puang) this is to say when the noblemen say
something and ata wants to approve their words. Example:
 N: Iyaro tanae ku bocco-boccoe alengi Ijodding najamai (itu tanah
yang ada di Bocco-boccoe berikan kepada Ijodding untuk dikerja)
 A: Idi puang! (kita puang)
 N: Iko tawamu alatosi galunge ku lompo’e mujamai. ( kau,
bagianmu tanah yang ada di Lompo’e)
 A; Idi puang!

33. ► Emotional tension
 The emotional tension of some Bugis people is quiet
similar in expressing their anger. One may interpret
when someone is angry.
 Pakessingi bicaratta (perbaiki bicarata) means you
should say the polite words. This means that you are
getting angry with someone.
 Aga muaseng (anda bilang apa) means what did you
say?
 Pakessingi akkattamu na biasama yola peri’e
(bersiaplah, saya biasa melewati masa-masa sulit) this
means to ask someone to be ready to fight because
he can’t hold anymore.
 Yaku pale dena gaga laleng, siri molai (kalau sudah
tidak ada jalan lain, ini persoalan harga diri) this is to
say that one has no choice to avoid the fight and he
must stand for it.

34. Part B
Valuing ideas
 After having discussion on three listed ideas, we decided to go on
part A because it is closely associated with our culture. ”Human
should learn from history and attempt to emulate the glorious ages
of the past” . Based on that statement we should reflect to the past
which has brought many inspirations to develop. History is
becoming stimulant to do the best in the following days. We must
learn from the past because there is no future without the past.
Everything is in the process as in human starting from babies to the
old. I remember one of ancient proverb of Bugis ”congako ri
ketenge” (lihatlah ke bulan) this means that you have to put your
ideas as high as possible, this is also sequential with an old words
”narekko engka seuwwa wettu mutassakka ri lalemu, gilikko
naupitakko laleng malempu” (suatu saat engkau menemui jalan
buntu, maka tengoklah ke belakang niscaya akan memberimu
petunjuk). This is to say that history provided many clues to the
glorious ages of the future.

35.  In Islam, this is mostly believed by Bugis people. Al-
Qur’an states that in this world there is a leader and
follower. The follower has to follow the leader. A leader
must be honest, justice, motivator, strong and smart.
One may be born as a leader and others may be born as
followers.
 When we are facing a critical condition it’s best to go to
someone who has power to change the situation and ask
for help. This is relevant with our ancestor proverb
”Akkutanako mennang ri tau panritata” (bertanyalah
pada sang guru) this to do when someone doesn’t know
what to do so he may come to a guru for advice.

36.  We are in doubt with column B which opposes the principle of Bugis
people and culture. It seems like a capitalism which the present
moment is everything. Let’s make the most of it, don’t worry about
tomorrow, enjoy today. It is also not relevant with the statement “Tuoko
nak namalampe sungemu” (semoga panjang umur) means that we
have to think about the future not only what we have today.
 Whenever I have serious problem, I like to get the advice of my family
or close friends on how best to solve it. Depending on others is not
Bugis culture because it is not educated to children to beg of
something, we are taught to be independent. One proverb say “lele
bulu telele abiasang” (ala bias karena biasa) this to say that someone
who is dependable will never be independent.
 In part c, we would like to comment on point two which states “all
people should have equal right as well as complete control over their
own destiny”. It sounds very human, but in the reality we have a conflict
in our mind that that is not relevant or sequential with our culture which
is influentially dominated by the caste in the society. The diversity is still
found among Bugis people, one may be born to be a slave and never
be equal with the superiors. They will always be a minority. That is ata.

37. THANK
YOU