Academic literature on the topic 'Bugis (Malay people)'

Internal conflict in the struggle for power within the Kingdom of Johor in the 18th century involved the Bugis people in the area. The Upu Daeng Brothers earned the Yang Dipertuan Muda (YDM) in the Kingdom of Johor, married Malay nobles and the sultan's sister after they successfully conquered Raja Kecik. Accordingly, these situations led to the disappearance of Bugis person’s identity. In other words, Bugis descent who marry Malays no longer bear the name Daeng but Raja. The study employed historical research methods applying heuristics, source criticism, interpretation, and historiography, in which the data analysis was from the perspective of the cultural identity approach. This research revealed that the Bugis descent who lived and settled in the Johor Riau Kingdom since the 18th century were known as Bugis Malays. The new identity was due to the title 'raja,' bestowed upon the Bugis who married the Malays. The use of the new title began with the involvement of Bugis descendants in government and marriages between Bugis and Malay aristocrats.

This article forms the results of a study conducted by the author in an effort to be able to inform the culture of Bugis tribe tradition, which is trusted and carried out with an expectation for the benefit of a better life. The culture possessed by Bugis people in the equatorial city is very diverse, in each sub-district even has its own differences. Makan-makan in Kelambu which was carried out in West Pontianak District which was a very densely populated location of Malay-Bugis. More clearly the location is in Kelurahan Sungai Jawi Dalam, Jalan Srikaya. It was here that at that time had carried out a cultural activity called Makan-makan dalam Kelambu. This tradition is carried out by people who do celebrations and are carried out by Bugis people in general. But at that time the people who carried out the celebration were not only the original Bugis tribe, but also a mixture of Bugis Malay tribes. This is what Malay-Bugis people do in Makan-makan dalam Kelambu tradition. The tradition of Makan-makan Dalam Kelambu is a series of activities that are believed by Malay-Bugis community to be carried out for safety and a form of gratitude to the Almighty God and avoid supranatural spirit disorder.

Kajian ini berikhtiar menguraikan bagaimana diaspora orang-orang Bugis mencapai tahap penting dalam peta pelayaran-perdagangan di Nusantara dan Melayu pada abad ke-18 hingga abad ke-20, dengan menggunakan metode penelitian sejarah, yakni heuristik, kritik, interpretasi, dan historiografi. Hasil kajian menunjukkan dengan kekuatan bahasa, jaringan perdagangan tradisional, serta ikatan kultural, mengantarkan diaspora Bugis ke berbagai penjuru nusantara. Dengan strategi diplomasi, membangun aliansi dan mendorong asimilasi di tanah rantau, orang-orang Bugis ikut berperan penting dalam perputaran roda perdagangan di Nusantara, hingga mencapai puncak kejayaannya di semenanjung Melayu.Kata Kunci : diaspora Bugis; perdagangan; semenanjung Melayu AbstractThis study attempts to describe how the Bugis diaspora reached an important stage in the shipping-trade map of the Archipelago and Malays in the 18th to 20th centuries, using historical research methods, namely heuristics, criticism, interpretation, and historiography. The results of the study show that the power of language, traditional trade networks, and cultural ties have brought the Bugis diaspora to various parts of the archipelago. With a diplomatic strategy, building alliances and encouraging assimilation in overseas lands, the Bugis people played an important role in the rotation of the trade wheel in the archipelago, until it reached its peak of glory on the Malay peninsula.Keywords : Bugis diaspora; trading; Malay peninsula

Since centuries ago, the Bugis tribe is known as trader, sailor, and immigrants. The excellence of the Bugis trader in mastering the trading network at the Malay Indonesia-Island has been recorded in colonial documents. It causes sailing, trading, and migrating have been identical to the Bugis tribe. However, in the recent decades, there has been stereotypes against Bugis people in Melayu as a pirates. The stereotype had alluded the sensitivity of the Bugis tribe also tarnish the dignity and the identity of the Bugis that causes social turmoil in the form of sense and protests from the Bugis community unity in Malay to the relevant parties. This writing aims to examine and analyze the cause of stereotypical emergence of the Bugis tribe as pirates from point of view of historical. Historical approach was used in this writing, by gathering and analyzing historical sources related to the stereotypes against Bugis in the past. Based on the existing sources of history, it found that the stereotype against the Bugis tribe as traders, sailors, and immigrants had heroism, honesty, discretion, and bravery in their identity. That is the symbol giving to the Bugis tribe's personality at Malacca Strain, it is not proven as pirates.

The tombs of the kings in the eastern part of Kalimantan are spread over six districts in three provinces. The figures buried were the king, son of the king, queen, prime minister and other members of the royal family. This study aims to determine the letters and language used to write inscriptions on these tombs. The data collection method used is an exploratory survey, documented using photographs, drawings and maps or plans. The results showed that most of the graves were inscribed, some using Arabic letters, some using Bugis letters and some using Latin letters. The languages ​​spoken include Arabic, Malay, and Bugis. These inscriptions can be categorized as calligraphy using media of wood, stone and metal. Regarding the use of these languages, it can be concluded that there is a connection with various things, including the people who inhabit the area, the blend of local culture with foreign culture, and the contents of the inscriptions. The use of the Malay language shows that the language is used widely in various regions of the archipelago, the use of the Bugis language is related to the existence of the Bugis people who inhabit the area, while the Arabic language is used to display monotheistic sentences, verses of the Koran and the title of the Prophet Muhammad.


 A great number of classical intellectual treatises, usually called manuscripts, can be found in Lombok, an island in West Nusa Tenggara province. All the manuscripts indicate that writing tradition has been growing in this island since a long time ago. Of many factors influenced the growing of that tradition is trade relationship between Lombok traders and those from other islands. Some significant contributions can be traced through languages ever used in oral communication and in works produced in the community i.e. Sasak, Java, Bali, and Malay, Sanskrit, Arabics. The relationship also contributed to rising intellectual activity and enriching contents of the manuscripts.
 This article observes historical sides of the writing tradition by providing historical data, epigraphs and other supporting resources that made the writing tradition exist.
 The article tradition in Sasak community is predicted to have been started since the Sasak people recognized writing system, and have developed hundreds of years ago, producing thousands of manuscripts in some different languages, titles and forms.The writing systems used were varied such as old Javanese, Arab, Bali and Bugis. And the languages used were old Java, Java, Bali, Arabic and Malay. This indicates that, long time ago, Sasak people had made contact with people from many parts of this archipelago like Bali, Java, Malay and even Celebes (Bugis).

Indonesia's maritime historiography so far has focused more on socio-economic interactions, such as: shipping-trade history, ethnic identity, downstream-upstream connections, and the politics of the harbor workers. Meanwhile, the sea, strait, and river function to connect people, goods, and ideas have made their own history which unfortunately to be neglected in Indonesian historiography. By using the historical method, this study focuses on examining a marine network system offered by Indonesian maritime historian A.B. Lapian. The Karimata Strait, an intangible heritage, has produced its own socio-political history through social interactions of the various ethnic groups such as Bugis, Malays, Chinese, Arabs, Dayaks and Arabs. This article focuses on two ethnic groups, Bugis and Arabs who had an important role in the formation of Malay sultanates and maintain their own authorities in the East and West of the Straits. The Bugis ethnic network was represented by the migration of Opu and his Five Son from East Indonesia in the 17th and 18th centuries, while the Arabs were represented by Syarif Abdurrachman's family coming from the West, the Arab-Hadramaut and set up the sultanate of Pontianak. Following the movement of these two groups, and the networks they form, this study shows that their network histories are complex, intersecting in various ways through diaspora, religion, friendship, kinship, intermarriages, diplomacy and war. The intersection of these various networks became social capital to gain political power and economic control in the Malay sultanates. The formation and ways where the network operated had blurred the territorial boundaries of a sultanate in the East and West of Karimata Strait.

Kondisi geografis Semenanjung Melayu sebagai lalu lintas perdagangan kawasan Asia bagian Tenggara membuat daerah ini menjadi tujuan pelayaran dari berbagai etnis di Nusantara maupun dari belahan dunia lain, termasuk Orang Bugis yang berasal dari daratan Sulawesi bagian selatan. Dalam perkembangannya, selain untuk mencari penghidupan, lambat laun mereka mulai masuk ke dalam struktur pemerintahan Kerajaan Johor-Riau-Lingga-pahang. Kehadiran orang Bugis dalam struktur pemerintahan tersebut mengalami dinamika tersendiri terhadap kerajaan yang kelak berubah nama menjadi Kerajaan Riau Lingga. Penelitian ini merupakan penelitian sejarah dengan fokus pada dinamika politik dan eksistensi orang Bugis dalam Kerajaan Melayu pada rentang abad ke-17 hingga 18. Selain merubah struktuur pemerintahan, posisi sebagai Yang Dipertuan Muda yang dijabat keturunan juga membawa perubahan terhadap perkembangan kerajaan tersebut. Sekalipun demikian, Yang Dipertuan Muda juga harus menghadapi konflik internal dalam kerajaan akibat dominasi mereka dalam usrusan pemerintahan.
 The geographical conditions of the Malay Peninsula as the trade traffic in the Southeast Asian region make this area a destination for shipping from various ethnic groups in the archipelago as well as from other parts of the world, including the Bugis people from the southern Sulawesi mainland. In its development, in addition to make a living, they gradually begin to join the government structure of the Johor-Riau-Lingga-Pahang Kingdom. Bugis existence in the government structure experiences its own dynamics towards the kingdom which later changes its name to the Kingdom of Riau Lingga. This research is a historical study with a focus on the political dynamics and the existence of Bugis in the Malay Kingdom in the 17th to 18th century. Besides changing the structure of government, the position as the Crown Prince, which was held by descendants also gives changes to the development of the kingdom. Even so, the Crown Prince must face internal conflicts in the kingdom due to their dominance in the government administration.

SMA Negeri 3 is a favorite school in Waeapo District, Buru Regency, Maluku. There are several ethnic groups in the school environment at SMA Negeri 3, including the indigenous tribes, namely the Buru tribe and immigrant tribes such as Ambon, Southeast Maluku (especially Kei), Ambalau, Islands Sula (especially Sanana), Butonese, Bugis, Makassarese, Javanese, Sundanese. He also uses various languages, including Ambonese Malay dialect, Butonese, Bugis, Makassarese, Javanese, and also Sundanese. The general objectives of this study are: 1) to identify the influence of language attitudes of students at SMA Negeri 3 Waeapo, Buru district on the use of Indonesian in the Millennial Era; 2) revealing the positive and negative effects of the Language Attitudes of Students of SMA Negeri 3 Waeapo, Buru Regency on the Use of Indonesian in the Millennial Era. The type of research used in this research is a descriptive qualitative field research which examines linguistic phenomena. The data and data sources in this study are primary data and secondary data. The location of this research is SMA Negeri 3 Waeapo. The method of data collection was done through non-participating observation. The data collection technique was carried out through the free-of-conversation listening technique, recording technique, and note-taking technique. The data that has been classified is then analyzed using qualitative descriptive analysis techniques. The results of the study are positive factors and there are negative factors from the use of the Ambonese Malay dialect. The positive factor is that students continue to use Ambonese Malay dialect which is a language loyalty and encourages people of a language to maintain their language, this is a language pride that encourages people to develop language and use it as a symbol of identity and community unity, as well as awareness of the existence of language norms that encourage people to use their language carefully and politely, so that students from the Javanese and Sundanese tribes are finally interested in using Ambonese Malay dialect. The negative factor is that the students who come from the Javanese tribe feel offended because they don't know the meaning of the Ambonese Malay dialect which is known to be rough according to the Javanese people who are known to be smooth in speech.

This study aims to analyze the dynamics of intercultural da'wah adaptation in the Malay Muslim community in Makassar. The background of this research is based on the lack of information about the dynamics of intercultural da'wah for ethnic Malay Muslims in Makassar, which can affect people's understanding of cultural diversity. The research method uses a qualitative approach with an ethnographic study involving participatory observation, in-depth interviews, and qualitative data analysis. The results showed that the Malay Muslim community in Makassar plays an essential role in forming cultural identity amid ethnic and religious diversity. The adaptation of intercultural da'wah is observed in the location of Malay people and places of worship that are on the crossing path of cultural and religious diversity. The Makmur Melayu Mosque, as the centre of religious activities, is located close to Chinese and Arab settlements, reflecting the contribution of intercultural da'wah in forming Malay-Muslim identity in Makassar. The process of cultural acculturation is also observed through the adaptation of language, social systems and Islamic values For example, cultural adaptation was found through cross-cultural marriages, especially among Bugis Makassar aristocrats, which contributed to the formation of identity and social structure in Makassar.