Walasuji : Jurnal Sejarah dan Budaya
Walasuji : Jurnal Sejarah dan Budaya is an open access, a peer-reviewed journal published by Balai Pelestarian Nilai Budaya Sulawesi Selatan. We publish original research papers, review articles and case studies on the latest research and developments in the field of : oral tradition; manuscript; customs; rite; traditional knowledge; traditional technology; art; language; folk games; traditional sports; and history. Walasuji : Jurnal Sejarah dan Budaya is published twice a year and uses double-blind peer review. All submitted articles should report original, previously unpublished research results, experimental or theoretical that are not published and under consideration for publication elsewhere. The publication of submitted manuscripts is subject to peer review, and both general and technical aspects of the submitted paper are reviewed before publication. Manuscripts should follow the style of the journal and are subject to both review and editing. Submissions should be made online via Pangadereng journal submission site. Accepted papers will be available on line and will not be charged a publication fee. This journal is published by Balai Pelestarian Nilai Budaya Sulawesi Selatan Direktorat jenderal Kebudayaan Republik Indonesia, Kementerian Pendidikan Dan Pendidikan.
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170 Documents
<![CDATA[PERSEPSI MASYARAKAT SOPPENG TERHADAP MAKAM PENYIAR ISLAM DI KABUPATEN SOPPENG ]]>
<![CDATA[P, Fatmawati]]>
<![CDATA[ Walasuji : Jurnal Sejarah dan Budaya Vol 7, No 1 (2016) ]]>
Publisher : <![CDATA[Kementerian Pendidikan dan Kebudayaan ]]>
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DOI: 10.36869/wjsb.v7i1.99
<![CDATA[Penelitian ini dilakukan di dua lokasi makam penyiar Islam yang ada di kabupaten Soppeng. Tujuan penelitian ini untuk mengetahui persepsi masyarakat Soppeng terhadap makam Syekh Abdul Madjid dan makam PettaJangko. Metode yang digunakan dalam penelitian ini bersifat deskriptif dengan pendekatan kualitatif melalui tehnik pengunpulan data, berupa : studi pustaka, observasi, dan wawancara. Wawancara dilakukan terhadap beberapa tokoh masyarakat, para peziarah, dan juru kunci makam. Hasil penelitian menunjukkan bahwa persepsi masyarakat terhadap kedua makam tersebut, merupakan salah satu jalan untuk memperoleh keberkahan, yaitu kesehatan, rezeki, jodoh, keselamatan lahir dan bathin. Pandangan masyarakat ini termanifestasi dalam bentuk ziarah ke makam secara rutin dan aktivitas ritual disekitar makam. Hal ini kemudian berimplikasi dengan munculnya aktivitas ekonomi masyarakat setempat yang menyediakan kebutuhan kepada peziarah. Munculnya mekanisme pasar disekitar makam membuktikan bahwa terdapat simbioisme yang saling menguntungkan antara kehadiran peziarah dengan masyarakat di sekitar makam.]]>
<![CDATA[MEKANISME SEKURITAS SOSIAL PADA KOMUNITAS NELAYAN DI PULAU-PULAU KECIL DAN PESISIR PANTAI SULAWESI SELATAN ]]>
<![CDATA[Tang, Mahmud]]>
<![CDATA[ Walasuji : Jurnal Sejarah dan Budaya Vol 7, No 2 (2016) ]]>
Publisher : <![CDATA[Kementerian Pendidikan dan Kebudayaan ]]>
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DOI: 10.36869/wjsb.v7i2.131
<![CDATA[Tulisan ini bertujuan untuk mendeskripsikan mekanisme sekuritas sosial dalam mengatasi masalah yang dihadapi oleh nelayan miskin. Data yang digunakan adalah hasil penelitian kami di pulau-pulau kecil Salemo dan Sabangko Kabupaten Pangkep dan desa pesisir pantai Madello Kabupaten Barru. Penelitian ini bersifat kualitatif. Data dikumpulkan melalui studi pustaka, pengamatan dan wawancara mendalam. Data dianalisis secara kualitatif. Dalam pelaksanaan proyek-proyek dari pemerintah untuk peningkatan nelayan, sulit dikatakan berhasil, karena disamping jumlah bantuannya terbatas, jumlah klien sasarannya juga terbatas. Disamping bantuan dari pemerintah, terdapat pula bantuan-bantuan sosial yang bersumber dari masyarakat dan lembaga agama (zakat). Untuk lebih meringankan kesulitan nelayan miskin, maka pemerintah diharapkan dapat lebih meningkatkan jumlah bantuan yang diberikan dan jumlah nelayan miskin yang menjadi sasarannya sertadengan berkesinambungan begitu pula bantuan dari masyarakat dan institusi agama perlu dilakukan penguatan.]]>
<![CDATA[INTEGRASI ORANG MELAYU DI TAKALAR (XVI-XVII) ]]>
<![CDATA[Rismawidiawati, Rismawidiawati]]>
<![CDATA[ Walasuji : Jurnal Sejarah dan Budaya Vol 8, No 2 (2017) ]]>
Publisher : <![CDATA[Kementerian Pendidikan dan Kebudayaan ]]>
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DOI: 10.36869/wjsb.v8i2.122
<![CDATA[Persamaan budaya yang dimiliki oleh orang Melayu dan Bugis-Makassar tak hanya melahirkan potensi perekat, tetapijuga memunculkan potensi yang dapat merenggangkan hubungan keduanya. Oleh karena itu, potensi perekatnya harus segera digali sebagai sesuatu yang tidak lahir begitu saja, melainkan telah melewati dimensi waktu yang menciptakan sejarah tersendiri di antara keduanya. Keduanya saling berinteraksi dan berintegrasi. Untuk itu, tujuan utama tulisan ini adalah mendeskripsikan proses integrasi orang Melayu dalam menyesuaikan diri dengan lingkungan baru, yaitu di daerah Sanrobone, Takalar. Dengan menggunakan metodologi sejarah, tulisan ini membuktikan bahwa perkawinan merupakan cara efektif yang dijalani oleh orang Melayu dalam rangka berintegrasi dan berbaur dengan penduduk lokal. Dari perkawinan tersebut,lahir gelaran baru bagi keturunan mereka yang disebut Incek, perkawinan campuran periode berikutnya disebut tubaji, dan selanjutnya dalam berintegrasi dengan adanya mereka diberi gelar Makassar yang disebut paddaengang.]]>
<![CDATA[MANGARU SEBAGAI SENI TRADISI DI LUWU ]]>
<![CDATA[Iriani, Iriani]]>
<![CDATA[ Walasuji : Jurnal Sejarah dan Budaya Vol 7, No 1 (2016) ]]>
Publisher : <![CDATA[Kementerian Pendidikan dan Kebudayaan ]]>
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DOI: 10.36869/wjsb.v7i1.90
<![CDATA[Penelitian ini bertujuan menjelaskan makna dan nilai dari tari tradisional Mangaru di Luwu. Proses pengumpulan data menggunakan metode kualitatif, yakni wawancara, observasi, studi dokumentasi, dan studi kepustakaan. Hasil penelitian menunjukkan bahwa tari mangaru yang ditarikan oleh masyarakat subetnis Rongkong di Luwumenggambarkan keperkasaan pasukan prajurit Kerajaan Luwu pada masa dahulu. Tari Mangaru masih eksis hingga sekarang dan dipentaskan pada acara-acara resmi dan pernikahan. Keberadaan Mangaru secara tidak langsung menggambarkan adanya hubungan antara Kerajaan Luwu dengan subetnis Rongkong. Gerakan dankostum yang digunakan oleh penari Mangaru mengandung makna yang sesuai dengan nilai-nilai masyarakat sebagai tempat tumbuhnya tarian tersebut. Namun, kandungan yang paling kental adalah makna integrasi antarsubetnis yang ada di Luwu.]]>
<![CDATA[THE POSITION OF TNI-AD MEMBERS IN SOCIAL STRATIFICATION COMMUNITY IN KOTO LANANG DISTRICT, KERINCI REGENCY, JAMBI PROVINCE ]]>
<![CDATA[Rahmawati, Tri Nurza]]>
<![CDATA[ Walasuji : Jurnal Sejarah dan Budaya Vol 11, No 2 (2020) ]]>
Publisher : <![CDATA[Kementerian Pendidikan dan Kebudayaan ]]>
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DOI: 10.36869/wjsb.v11i2.153
<![CDATA[This research aims to explain and describe the position of TNI-AD in the social stratification community in Koto Lanang Village, Depati Tujuh District, Kerinci Regency. The theory used to analyze the findings in this research is the social stratification theory proposed by Max Weber. According to Weber, the basis of social stratification is characterized by several dimensions, namely the power dimension, the privilege dimension (special rights), and the pretense dimension. This research uses a qualitative approach with a descriptive type of research. The technique of selecting informants uses purposive sampling. The total number of informants is 30 people. Data are collected through interview, observation, and documentation methods. The result of this research reveals that the position of TNI-AD in the social stratification community in Koto Lanang Village is seen from several dimensions, including: (1) the power dimension, TNI-AD is the spearhead in every activity in Koto Lanang Village. (2) the privilege dimension (special rights), members of TNI-AD are included in a capable and sufficient society seen from an economic field; and (3) the prestige dimension, the people as members of TNI-AD are awarded by their society.]]>
<![CDATA[MANUSCRIPT OF KARANG MINDU KERINCI (LAMENTATION LITERATURE WITH INCUNG SCRIPT) ]]>
<![CDATA[Syaputra ZE, Deki]]>
<![CDATA[ Walasuji : Jurnal Sejarah dan Budaya Vol 11, No 2 (2020) ]]>
Publisher : <![CDATA[Kementerian Pendidikan dan Kebudayaan ]]>
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DOI: 10.36869/wjsb.v11i2.162
<![CDATA[Incung letter is one of the scripts used in writing scripts or manuscripts in Kerinci by using various media, one of them is bamboo. The use of bamboo in the tradition of writing in Kerinci is only for texts using incung script. The manuscripts made from bamboo and using incung include mostly literary works in the form of lamentations (karang mindu) that use Kerinci Malay language which is very difficult to understand and very rarely used because few speakers who knows it anymore. Therefore, the author in this paper presents transliteration and translation of several lamentation texts as well as the contents and related meanings. In this paper, the texts with incung script that will be discussed is Wailing Tears Manuscripts collected by Bachtiar Anif Siulak and Manuscript of TK 182 which are analyzed through descriptive analytical methods and philological and codicological approaches. From this research, it can be known that the content of Wailing Tears Manuscript consists of two things, namely the fate of one's life and love lamentations. Both of these manuscripts are written directly by the person who is lamenting and some are written by others at the request of the weeping.]]>
<![CDATA[MA’BUNGA’ LALANG: THE AGRICULTURAL TRADITION OF LUWU SOCIETY ]]>
<![CDATA[Thayyib, Magfirah]]>
<![CDATA[ Walasuji : Jurnal Sejarah dan Budaya Vol 12, No 1 (2021) ]]>
Publisher : <![CDATA[Kementerian Pendidikan dan Kebudayaan ]]>
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DOI: 10.36869/wjsb.v12i1.174
<![CDATA[Every tradition has its own characteristics and wisdom values that make it worth to be studied and documented. This research aims to describe the tradition of ma’bunga’ lalang in the agricultural activities of Luwu society. The locus of this research was Luwu Regency, South Sulawesi Province. The data were obtained through observation on the practices/rituals in ma’bunga’ lalang tradition and interview the informants. The data were then transcribed, triangulated, presented descriptively, and connected to the relevant references. There are nine kinds of practices/ritual in ma’bunga’ lalang tradition following the stages of rice farming activities of Luwu society. Each practice/ritual has particular details of verbal and non-verbal acts which either performed by a bunga’ lalang (the leader of the tradition) himself representing the farmers in the village or performed together with all the farmers-villagers. Nowadays, ma’bunga’ lalang tradition is rarely performed due to several factors. Thus, it needs to be raised in the socio-cultural or local-governmental forum to raise the society awareness of the tradition and to discuss the preservation of the parts of the tradition that not contradict to religion and modern practice/science. ]]>
<![CDATA[MEMORY MAKING: H.M. SOEHARTO IN THE MANDALA MONUMENT OF WEST IRIAN LIBERATION IN MAKASSAR ]]>
<![CDATA[Ilmi, Fadhilah Utami]]>
<![CDATA[ Walasuji : Jurnal Sejarah dan Budaya Vol 12, No 1 (2021) ]]>
Publisher : <![CDATA[Kementerian Pendidikan dan Kebudayaan ]]>
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DOI: 10.36869/wjsb.v12i1.165
<![CDATA[This research took an example of memory making by raising the role of Soeharto in the Mandala commando and the establishment of a monument located in the center of Makassar to commemorate the operation of the struggle for West Irian from the Dutch in 1961. This operation was led by General Soeharto, then it is called the Mandala Monument due to this operation’s name. There were many stories of the greatness of Mandala Operation and the Indonesian soldiers in seizing West Irian from the Dutch. This research used qualitative research with observation and literature study of data collection methods. From this research result, the researcher concluded that establishing the historical monuments functioned to commemorate the events of Indonesian history. Several monuments were also established as an appreciation, so that the role of Suharto in several movements can be remembered. The establishment of the Mandala Monument was not only to commemorate the death of the soldiers who were victim in the struggle for West Irian, but also a form of political memory towards the increasing prestige of the father of establishment in the state.]]>
<![CDATA[THE ROLE OF YAYASAN BADAN WAKAF SULTAN AGUNG (YBWSA) IN WAQF ASSETS MANAGEMENT IN SEMARANG IN 1950-1980 ]]>
<![CDATA[Mulyati, Mulyati]]>
<![CDATA[ Walasuji : Jurnal Sejarah dan Budaya Vol 11, No 2 (2020) ]]>
Publisher : <![CDATA[Kementerian Pendidikan dan Kebudayaan ]]>
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DOI: 10.36869/wjsb.v11i2.60
<![CDATA[This research aims to examine the origins and developments of charitable business for one of the biggest waqf agencies in Indonesia, namely Yayasan Badan Wakaf Sultan Agung (YBWSA). Waqf in Indonesia is not something new. Research on waqf in Indonesia generally issues on regulation and accounting aspects, the historical aspect is rarely issued. In relation to socio-economic problems, the most visible impact of the establishment of YBWSA is to help the government and contribute to improve the people's welfare and their living standard. The result of this research shows that YBWSA is one of the biggest waqf foundations in Indonesia which arose due to the concerns of Islamic leaders in Semarang regarding the education system implemented during the Dutch East Indies government. The waqf received by YBWSA is used for development of educational purposes and it has now expanded to health services]]>
<![CDATA[PONGKA PADANG AS A TRACE OF THE DANCE OF ELLO-ELLOQ IN KAYU ANGIN, MAJENE ]]>
<![CDATA[Sahajuddin, Sahajuddin]]>
<![CDATA[ Walasuji : Jurnal Sejarah dan Budaya Vol 12, No 1 (2021) ]]>
Publisher : <![CDATA[Kementerian Pendidikan dan Kebudayaan ]]>
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DOI: 10.36869/wjsb.v12i1.195
<![CDATA[The dance of ello-elloq is a traditional dance which was born during the period of Pongka Padang and became a part of tradition in Kayu Angin, Majene Regency. Because the dance was interesting to reveal its traces in Mandar history, this study aimed to explain the traces of the dance of ello-elloq in Mandar history. The method used was history which explained the research problems based on the historical perspectives, starting from the heuristic process, source criticism, interpretation, historiography. The study result showed that the dance of ello-elloq was a traditional dance with a particular meaning for the formation of the unities in Ulunna Salu Mandar due to the historical traces of Pongka Padang. The dance of ello-elloq hunt the historical and cultural reality of Mandar at the time, especially in Kayu Angin. In this area, Pongka Padang and Torije’ne were considered as Mandar anchestors and the dance of ello-elloq was a part of the history of Pongka Padang as well as the starting point for the development of cultural values in Kayu Angin community in Mandar. The cultural values in the dance of ello-elloq were the value of obedience and loyalty through the votive of Pongka Padang, the value of communication between tradition and reality, and the value of gratitude and entertainment.]]>
