PERTANYAAN WAWANCARA ADS/AAS

CROSS CULTURAL UNDERSTANDING

Kajang tribe

MIFTAHUL MAULIDIL M

ENGLISH EDUCATION A/2010

105204015

ENGLISH DEPARTMENT

FACULTY OF LANGUAGE AND LITERTURE

UNIVERSITAS NEGERI MAKASSAR

INTRUDUCTION

Kajang Tribe is organized under Ammatoa (Clan Leader), their heritage is one of the most ancient and unique inland culture in South Sulawesi, especially in Indonesia. You can reach their village within 2 hours by car. They are living in group inside the 50 Km square of natural jungle wide. They isolate themselves from neither modern world, nowadays economic activity nor the governmental issue of Bulukumba Regency. Kajang people are still keeping their aged tradition and living based on nature offerings. They always use black shirt and sarong every time, the reason of equal and simple life. You know that none of black better than other black. Through this color, they belief in stronger, equally life in front of God, and also their appreciation of the long lasting scenery that serve human life.

AMMATOA – LEGENDARY HERITAGE of KAJANG TRIBE

Culture is only possessed by humans because only people, who vote, agree and maintain their culture to remain durable. That culture can also be studied and taught both orally and in writing that took place from time to time over generations. Culture also has a pattern as a result of being taught the culture. In addition, there is a link (relationship) a very close relationship between the cultural, natural and human environment are interrelated to one another. This is
called interaction. Man and culture can also be varied and changed. The interactive relationship between humans and the environment that can vary and change although there are similarities.

One other important thing is the cultural systems of human adaptation. Adaptation can also be said that a strategy in interacting with their environment, both the human adaptation to the environment (physical), social or ideological. This then becomes the system of ideology, social and technological. Adaptation also has a diachronic nature (length) and synchronic (short) is used to determine the variation (synchronic) and change (the diachronic).

Among the tribes there, in South Sulawesi Province, Bulukumba, Kajang Subdistrict, there is one group of society that holds strong traditions. They maintain that the patterns of cultural value system born from the legacy of their ancestors and are less likely to accept, even partially rejected entirely new things (modernization). Kajang is a sub-ethnic communities Makassar ethnics who live in certain areas. This regions has population of less than 5000 inhabitants somewhat isolated from the outside world and modernization. Customs is located in the Village area Ammatoa Tanahtoa Kajang, Kajang district is 56 km from the capital Bulukumba (153 km from Makassar), South Sulawesi, with an area of 182 square kilometers.

Geographically and administratively Kajang divided into the customary Kajang Insider and Outsider. Kajang insider communities scattered in several villages including the village of Tana Toa, Bonto Baji, Malleleng, Pattiorang, Batu Nilamung and most of at Tambangan. Kajang insider community Area as a whole is bordered with Tuli in northern, Limba in eastern, Seppa in southern and Doro in western. Meanwhile, Kajang Outsider spread in almost all Kajang districts and some villages in the district Bulukumpa, including the Village Jojolo, Tibona, Bonto Minasa and Batu Lohe.               

Community Ammatoa easily recognizable because it shows characteristics that distinguish it from other social groups. Specifications are not only imposed on attributes such as dress pants that almost touch your knees, sarong, robe, headband used to people, all black.
Here's a little story about Kajang ancient culture in South Sulawesi in an effort to adapt to the natural environment, particularly forests based on their culture that has continued today.

AMMATOA and PASANG

This community with Konjo mother language has chieftain called Ammatoa. Kajang community regards Ammatoa as blessed. Anyone wanting to see him must wear a shirt and black sarong and without shoes, should be like a Kajang people. Ammatoa is indigenous leaders and lifetime tenure.

An Ammatoa can not be said to be a leader if not able to act wisely on its citizens. Because of that reason, an Ammatoa is granted written regulation so he can perform tasks with all his best, called the Pasang (sort of a written order).

Pasang that contains a message from Turiek Akrakna (the Almighty) to Ammatoa are cannot be changed, plus and minus. It must be run by Ammatoa with the intent that the living world can run normally.

Alighting of Turiek Akrakna believed by Kajang people in the middle Borong Karamaka. Therefore, the place down of Turiek Akrakna then taken as Passamayaya (where begging His blessing), place of appadongkok paknganro or apparuntuk paknganro (putting offerings) to Turiek Akrakna and place of ammole niak (to meet the desires / appointment as a sign thank you because his praying was granted by Turiek Akrakna).

Turiek Akrakna is much sanctified by Kajang people. The place was really not inviolable and can only be visited during a ritual ceremony. While on a typical day is considered kasipalli (taboo, forbidden) to enter it. Seen from the environment policy and the belief that the place was sacred, so no one allows entering it perform great benefits.

Pasang is never wrong. But if there are mistakes that man who have one. To be able to know the details of the contents of pairs defined by abborong activities (gathering) deliberation of all citizens Keammatoaan (Kajang) fully grown. This meeting is an effort to adjust Pasang with the development of society and the environment that occurred on this day.

In charge of traditional leadership Ammatoa leaders select five people to run the wheels of government. Five leaders appointed by Ammatoa with agreements, such as unfriendly nature of the death of plants and animals, or natural disasters, five traditional leaders must be willing to remove his post.

A harmony atmosphere in this region is probably due to traditional Ammatoa or customary leaders who helped by five traditional leaders, that vigorously implement the customary rules, difficult to execute. Ammatoa even harder in the running of this rule can be seen from the house belonging to people who are considered sacred. Houses of Traditional leaders are the ugliest house. The walls were only made of bamboo, while five other traditional leaders have a better house than Ammatoa. But in running his leadership, the five leaders are subject to customary social contract. They can be suspended from office if they make a mistake that can be viewed from natural phenomena.

Ammatoa is being very respected and very stable, especially to keep Pasangnga Ri Kajang. Trust the most important thing is to preserve the forests, because forests are the soul and life of citizens of Kajang. Being a Ammatoa require great sacrifices.

People believed that Ammatoa was the last person who will experience the welfare if people Tanatoa already gained their prosperity, but became the first person who will feel the poverty. Being, Ammatoa not easy position for life. His promise through certain rituals. Ammatoa election can be said quite mystical. Ceremony called Panganro.

When people choose a candidate to become Ammatoa, the candidates have been running into the woods. Nobody knows what happened in the forest until today. It is said that only candidates selected to enter into the forest and returned safely.

People believed that Ammatoa handpicked by Turiak Rakna or God Himself, and given the ability to preserve the forest and forest guards to communicate with their ancestors. If Ammatoa died (Kajang languages: linrung), the new customs officers would be appointed to preside over three years, after that a new Ammatoa elected by citizens.

KAJANG and NATURES

Kajang community efforts in preserving the forest does not mean they are closing the forest area and should not be touched. Instead they try to manage them in a way that ensures the use of natural resources. That they believed inherent in the system of 

Pasang where they understand the principles of human ideology - the sky - forest. Similarly, if any sanctions on illegal logging in the forest for no apparent reason to be obeyed by the Kajang community as a social system they run. Therefore, the Kajang only use dry wood that fell from the trees used for firewood.

Similarly at the time they decide when to go to the field. Natural signs that are used as benchmarks to give them an idea how wise in managing their natural environment. For them, Kajang community who do not follow the agreement and then receive the sanction so that the social system here go hand in hand with ideological systems (such as those found in Pasang) as well as technological systems (agriculture) to them.

The principle of simplicity is reflected in their everyday clothes of black and using tools of non-manufacturing is that they use technology systems. Although the use of homemade instruments, now seems to have started to change because society Kajang wear factory-made instruments, such as plastic buckets and basins. Except in the traditional ceremonies that are still using natural tools. Changes in the use of equipment on public Kajang Kajang shows society's adaptation to its environment. Perhaps, now they are very difficult to obtain raw materials for making the equipment they need because the raw materials that have been exploited by outsiders. So that the feared sanctions by the Kajang community seems powerless against outsiders.

KAJANG and WOODS

For the people of Kajang entering the woods, especially if chop down trees can endanger lives and livelihoods. It mentioned in the first of Pasang of Turiek Akrakna to Ammatoa contain ‘jaga lino lollong bonena, kammayatompo langika, rupa tauwa siagang borongnga’ (keep the world and its inhabitants, and the sky, people and forests).

To preserve the forests in their neighborhood, community Kajang applying customary law. If in the area occurred in the forest timber theft and the perpetrator were not known then to perform the ceremony by Ammatoa called attunu panrolik (crowbar burning) and attunu passauk (incense burning). Ceremonial activities listed in the Pasang.

Ammatoa will be asked to collect all citizens in cases of timber theft and the perpetrators are unknown. Ammatoa will appoint officer on orders as Puto Duppa Gamaru that will burn a crowbar to become red hot. After that every person attends required to hold a hot crowbar to know who the perpetrators of illegal logging. An easy way to find the culprit, because the theft would feel the heat, while a resident who’s not the perpetrator wouldn’t feel any heat. However, until now when there are events of timber theft none of residents who feel the heat. Therefore possible that timber theft is a citizen who comes from outside the area Kajang.

Although escape from attunu panrolik exam does not mean residents can breathe easier. Because after attunu panrolik there are still other tests that attunu passauk (burning incense). Attunu Passauk conducted by their own Ammatoa together with indigenous leaders in Borong Karamaka when in attunu panrolik not produces the culprit.

Before the event, preceded by Puto Beceng is announcing to the citizens, every day for a full month regarding to attunu passauk ceremony because there were trees cut down and the perpetrators are unknown. Interestingly, besides the announcement conveyed by word of mouth also by the sound of beating drums from inside a house Ammatoa with a certain rhythm.

Within one month grace period is expected from an agent or someone who knows acting consciously and promptly admit it or report on the perpetrators who have committed to Ammatoa. If up to one month time limit no one came to admit his actions, so it was forced attunu passauk ceremony.

The ceremony was held at midnight during the full moon in the middle Borong Karamaka where they used to do assamaya and appadongko paknganro (begged his blessing and put the offering). This ceremony is a magical feel that not everyone can attend. The aim, of course, actors are reluctant to get recognition from Turiek Akrakna punishment in the form of successive disasters that may occur. The disaster was not only imposed on the perpetrators but also occurs in the family, especially descendants. Even people who know but are reluctant to report such action to Ammatoa. Like to mention in the Pasang, the affected players will experience poor life of all time, will not be illuminated by the sun from all directions.

KAJANG HARVEST CEREMONIAL

The amount of agricultural land owned by ethnic Kajang is located far from their residence is a special grace. With an area of wetlands that produce tons of rice every year, people always avoid the dangers of interest starvation. Grace was very grateful to all citizens. After each harvest, so they always perform a traditional ceremony that aims to thank the Creator. Ritual is called Rumatang led by Ammatoa.           

Since morning the preparation of Rumatang ceremony is clearly visible in the Ammatoa field. At the time women have come and started to cook food under a hut belonging Ammatoa. Various types of special food prepared for Tribe Kajang ceremonial purposes and had lunch together.

Preaparatory on the edge of the field is led by an elderly woman who already knows the kind of food should be prepared for casualties. Under her leadership, the woman began to cook various foods, including rice with four colors.

At that moment the women were busy preparing the offerings, the man also began to bind their rice crop to be a big bond. After binding, the harvest of rice is drying in the sun.        
At noon, the ceremony marks must be done. Before the launching of the summit, citizens gathered together under the Ammatoa alcove for lunch. Uniquely lunch at the edge of this field has certain requirements. Rice must be drawn from black rice. Because this is the first type of rice that for the first time can be planted by their ancestors. Lunch followed by a ceremonial drinking blackstrap typical South Sulawesi called "ballo". Everyone was obliged to drink ballo from the same glass as a symbol of brotherhood.

After lunch, men were assigned to carry the rice that has been tied heading into their village. They brought rice using a wooden chip. They walked along the paddy field with a distance of about 10 kilometers. However, heavy load and long distance are not troubeling at all as they feel the joy of plentiful harvest.   
After the men are returned to the field, the ceremony of "Rumatang" which means praise to the Creator begins. They gathered under a booth for prayer and bless the offerings that will be dedicated to God. 

Eight offerings that had been prepared at the booth held at the edge of rice fields. Four-color offerings of rice, side dishes fruits in a ceremony is blessed by Ammatoa in Rumatang ceremony. After the blessing, the offerings were brought by a citizen to eight separate places on the wind direction. There are placed in rice fields and there is also placed on water resources. This offer is producing significant breakthrough not only enjoyed by the man himself. But the land, wind and all the elements in the earth that helps harvest is successful, will also feel the results.

A strong sense of brotherhood among the citizens of Kajang Ethnic makes hard rules apply as if lost. Together they seek to preserve the rule of living as their ancestors had to isolate themselves from the outside world. But in isolation, each population lives happily without ever shortage of clothing, food, or whiteboard. Even their food supply is always abundant throughout the year.

RELIGIOUS BELIEF SYSTEMS of AMMATOA COMMUNITIES

A religious believes or religious activity of man in relation to culture. This means that religious behavior is seen as part of the culture and separated from the notion of religion as defined by religion such as Islam, Christianity and other religions.

Religion as a human phenomenon has been explained in various theories. Categorization theories about the origin of religion consist of:

1.                     patterned psychological theory

2.                    patterned sociological theory

3.                    patterned theory combined psychological and sociological

Belief systems of Ammatoa people are to emphasize efforts to curb the self desire, to take no action inconsistent with the moral that can harm other people. Also, do not destroy nature, obeying the rules of the leader, honest, resolute, patient, humble, and not love the material and totally defenseless to achieve safety goals in the supernatural.

Their obedience in carrying out the principle of due kamase masea:

1.                     the benefits kalumannyang kalupepeang (unequaled wealth)

2.                    the existence of sanctions for those who do not comply. Common Sanction form of sanctions (expulsion from the area of Tana Kamase -Mase or exclusion of all community activities) and more severe sanction is consecrated (God's rejection of the soul when dead).

Ammatoa society generally embraced Islam. However, they have not entirely run the pillars of Islam. Like the five daily prayers, fasting, and pilgrimage. But people do not want to say Ammatoa as non-Islamic.

When Amma grieving taksiyah conducted for 100 days and for the family left should not wear clothes. Only use black gloves during 100 days.