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Journal articles on the topic 'Bugis (Malay people)'
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1
Rahmat, Syahrul, Abdullah Idi, and Mohammad Syawaludin. "PERNIKAHAN BUGIS-MELAYU DAN CIKAL BAKAL GELAR BARU KEBANGSAWANAN DI KERAJAAN JOHOR RIAU." Handep: Jurnal Sejarah dan Budaya 7, no. 1 (December 29, 2023): 1–22. http://dx.doi.org/10.33652/handep.v7i1.402.
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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.
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Sri Retno, Elza. "MAKAN-MAKAN DALAM KELAMBU, DIVERSITY OF MALAY-BUGIS TRADITION IN PONTIANAK, WEST KALIMANTAN." Khatulistiwa 8, no. 2 (March 31, 2019): 60. http://dx.doi.org/10.24260/khatulistiwa.v8i2.1250.
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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.
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Salim, Subarman. "Diplomasi, Aliansi dan Asimilasi; Diaspora Bugis Semenanjung Melayu Abad Ke-18 – Abad Ke-20." Jurnal Pattingalloang 10, no. 2 (August 31, 2023): 181. http://dx.doi.org/10.26858/jp3k.v10i2.46563.
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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
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Nelmawarni. "STEREOTIP SUKU BUGIS DALAM PERSFEKTIF SEJARAH." Tabuah 25, no. 1 (January 3, 2022): 41–47. http://dx.doi.org/10.37108/tabuah.v25i1.637.
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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.
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Wiku Atmojo, Bambang Sakti, Saefuddin Saefuddin, and Agus Yulianto. "Pemakaian Bahasa pada Inskripsi Makam Raja-Raja di Kalimantan Bagian Timur." PANALUNGTIK 5, no. 2 (December 31, 2022): 83–103. http://dx.doi.org/10.55981/panalungtik.2022.83.
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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.
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Jamaluddin, Jamaluddin. "Sejarah Tradisi Tulis Dalam Masyarakat Sasak Lombok." Ulumuna 9, no. 2 (November 4, 2017): 369–84. http://dx.doi.org/10.20414/ujis.v9i2.493.
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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).
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Erman, Erwiza. "The Karimata Strait: Heritage of Network System and Socio-political History of Malay Sultanate." Heritage of Nusantara: International Journal of Religious Literature and Heritage 11, no. 1 (June 28, 2022): 84–112. http://dx.doi.org/10.31291/hn.v11i1.629.
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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.
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RAHMAT, SYAHRUL. "BUGIS DI KERAJAAN MELAYU: EKSISTENSI ORANG BUGIS DALAM PEMERINTAHAN KERAJAAN JOHOR-RIAU-LINGGA-PAHANG." PERADA 2, no. 1 (July 30, 2019): 35–44. http://dx.doi.org/10.35961/perada.v2i1.25.
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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.
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Indrayani, Nanik, Muspiha Muspiha, and Susiati Susiati. "Language Attitude of State High School Students 3 Waeapo, Buru Regency Towards The Use of Indonesian Language in The Millenial Era." ELS Journal on Interdisciplinary Studies in Humanities 5, no. 1 (March 11, 2022): 43–55. http://dx.doi.org/10.34050/elsjish.v5i1.18791.
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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.
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Lasido, Nur Allan, and Eka Yuliana Rahman. "Adaptasi Dakwah Antar Budaya Sebagai Pembentuk Identitas Muslim Melayu di Makassar." Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman 12, no. 1 (June 22, 2024): 153–68. http://dx.doi.org/10.52431/tafaqquh.v12i1.2867.
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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.
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Azizah, Nurhana, AureL Maynanda, and Usman Radiana. "PENYEBARAN BUDAYA ROBO-ROBO DARI KERAJAAN AMANTUBILLAH MEMPAWAH HINGGA MENJADI POTENSI WISATA DI KABUPATAN SINTANG." Jurnal Budaya Nusantara 6, no. 1 (March 29, 2023): 240–46. http://dx.doi.org/10.36456/b.nusantara.vol6.no1.a6974.
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West Kalimantan is known as a multiethnic region with many ethnicities such as Dayak, Malay, Chinese, Bugis, Banjar, and Javanese. One cultural heritage that is still preserved by the Malay community of Sintang Regency is Robo-robo, which has cultural meaning and messages for teenagers. Robo-robo is a tradition of preventing problems and is important in maintaining good relations among family members during the month of Safar in the Islamic calendar. Cultural heritage such as Robo-robo not only serves as the identity of the region but also as a guide to life for the people. This research was conducted using library research methods, which involves collecting data through various activities related to data collection methods. Data collection techniques in library research can be done through documentation, such as finding data from records, books, papers, articles, or journals.
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Azizah, Nurhana, AureL Maynanda, and Usman Radiana. "PENYEBARAN BUDAYA ROBO-ROBO DARI KERAJAAN AMANTUBILLAH MEMPAWAH HINGGA MENJADI POTENSI WISATA DI KABUPATAN SINTANG." Jurnal Budaya Nusantara 6, no. 1 (March 29, 2023): 240–46. http://dx.doi.org/10.36456/jbn.vol6.no1.6974.
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West Kalimantan is known as a multiethnic region with many ethnicities such as Dayak, Malay, Chinese, Bugis, Banjar, and Javanese. One cultural heritage that is still preserved by the Malay community of Sintang Regency is Robo-robo, which has cultural meaning and messages for teenagers. Robo-robo is a tradition of preventing problems and is important in maintaining good relations among family members during the month of Safar in the Islamic calendar. Cultural heritage such as Robo-robo not only serves as the identity of the region but also as a guide to life for the people. This research was conducted using library research methods, which involves collecting data through various activities related to data collection methods. Data collection techniques in library research can be done through documentation, such as finding data from records, books, papers, articles, or journals.
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Ihsan Nurmansyah and Sherli Kurnia Oktaviana. "Biography of the Mufti Sultanate in West Kalimantan: H. Muhammad Basiuni Imran (1885-1976 AD) and H. Ismail Mundu (1870-1957 AD)." Journal of Islamic History and Manuscript 1, no. 2 (December 1, 2022): 91–108. http://dx.doi.org/10.24090/jihm.v1i2.6958.
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H. Muhammad Basiuni Imran and H. Ismail Mundu are mufti or charismatic clerics who are popular now in the West Kalimantan area. Both lived contemporaneously, and their work in various scientific, social, and political fields has brought them to a level of popularity that is not only in the Malay Archipelago world but also in the Islamic world. Therefore, it is essential to study their biographies, starting with their family background, education, academic career, environment, and work. The method used is the historical method and comparative research. The results of this study are as follows 1) both mufti comes from religious family backgrounds, as seen from the childhood of H. Muhammad Basiuni Imran studied religion from his father, H. Muhammad Imran, while H. Ismail Mundu studied theology with his uncle, H. Muhammad bin H. Ali; 2) the two mufti used the Middle East as their intellectual space. It was seen that H. Muhammad Basiuni Imran performed the hajj and studied simultaneously in Mecca and Egypt, while H. Ismail Mundu performed the hajj three times and only studied in Mecca; 3) both multitasked with explaining to the public religious issues when H. Muhammad Basiuni Imran, as mufti in the Sultanate of Sambas, wrote Tafsir Tujuh Surah and Ayat as-Siyam as a response to the problems faced by the Malay community. Meanwhile, H. Ismail Mundu held the position of mufti in the Kubu Sultanate, writing Bugis translation of the holy book of the Qur’an as a response problem faced by the Bugis people.
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Widiatmaka, Pipit, M. Fadhil Yarda Gafallo, Taufik Akbar, and Adiansyah Adiansyah. "Warung Kopi sebagai Ruang Publik untuk Membangun Harmoni Masyarakat Multikultural." Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) 9, no. 1 (June 30, 2023): 65–76. http://dx.doi.org/10.18784/smart.v9i1.1922.
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Inter-ethnic conflicts often occur in West Kalimantan, especially in Pontianak City, especially between Dayak, Chinese, and Malay ethnicities. Therefore, to build harmony in life between ethnicities, public spaces are needed that are accessed by various groups. Coffee shops are one of the potential public spaces to build harmony between ethnic groups. This article aims to determine the existence of coffee shops as public spaces in Kota Pontianak and the role of coffee shops as a space to build harmony in Pontianak City. This article publishes the results of research that uses qualitative approaches with phenomenological methods, data collection using interviews, observation, observation techniques, and documentation. Data analysis uses an interactive analysis model. The research found that coffee rafting in Pontianak City becomes a public space that contains democratic, responsive, and meaningful values so that people from various ethnic and cultural backgrounds visit coffee shops to rest, discuss business affairs, do tasks, have meetings, and so on. People who visit coffee shops come from various ethnicities (Malay, Dayak, Chinese, Bugis, Javanese, and Madurese). Through the coffee shop, they meet to talk about various things, so that familiarity is well- built and strengthens social integration. Besides being able to build a harmonious inter-ethnic life, the existence of coffee shops can also increase the regional original income (PAD) of Pontianak City and absorb labor.
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Azwari, Peny Cahaya, Syefriyeni Syefriyeni, and Tata Salsabila. "Membangun Perubahan Ekonomi dan Sosial Melalui Potensi Local Wisdom Moslem Friendly." Bubungan Tinggi: Jurnal Pengabdian Masyarakat 6, no. 1 (February 9, 2024): 213. http://dx.doi.org/10.20527/btjpm.v6i1.9489.
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Pengembangan desa menjadi isu penting 5 tahun terakhir. Desa Sungsang IV merupakan suatu desa yang didiami oleh masyarakat dari berbagi suku seperti Bugis, Melayu, dan Jawa. Desa Sungsang ditunjuk menjadi salah satu desa wisata dengan beragam potensi alam dan budaya lokal yang dimiliki dan dapat dieksplorasi melalui potensi local wisdom yang dimiliki. Kegiatan pengabdian ini menawarkan konsep desa wisata ramah muslim melalui potensi kearifan lokal yang beragam. Kegiatan pengabdian menggunakan metode Participatory Action Research dengan kombinasi Focus Group Discussion dan wawancara terhadap informan. Waktu penyelesaian kegiatan membutuhkan waktu selama 3 bulan (September-November 2022). Hasil pengabdian menghasilkan beberapa kegiatan dan implikasi berupa pengembangan objek wisata religi makam K.H Mesir, penguatan rumah produksi Desa Sungsang IV, penulisan buku saku kamus sungsang, penulisan buku resep kuliner khas sungsang, peta transportasi objek wisata Desa Sungsang, standarisasi homestay ramah muslim.The development of villages has become a great issue in the last five years. People from various tribes, such as Bugis, Malay, and Javanese, inhabit Sungsang IV Village. All of the people are Muslim. Sungsang Village was designated as one of the tourist villages with various potentials that can be explored. This service activity offers the concept of a Muslim-friendly tourist village through the potential of various local wisdom. The Community of Service Act uses the Participatory Action Research method, combining Focus Group Discussions and interviews with the informant. Activity completion takes three months (September to November 2022). The results produce several activities and implications in the form of developing a religious tourism object of K.H Egypt's tomb, strengthening the production house of Sungsang IV Village, writing a Pocket Book of Sungsang Dictionary, writing a book of typical culinary recipes for sungsang, transportation maps for tourist attractions in Sungsang Village, standardization of muslim-friendly homestays.
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Yazidi, Akhmad. "DOMINASI BAHASA SANSKERTA DAN BAHASA ARAB DALAM KOSAKATA SERAPAN BAHASA INDONESIA (SANSKRIT AND ARABIC VOCABULARY DOMINATION IN INDONESIAN ABSORPTION)." JURNAL BAHASA, SASTRA DAN PEMBELAJARANNYA 3, no. 2 (March 1, 2018): 224. http://dx.doi.org/10.20527/jbsp.v3i2.4555.
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AbstractSanskrit and Arabic Vocabulary Domination in Indonesian Absorption. Indonesianderived from Malay, Indonesian but not Malay, Indonesian because it is very differentfrom the Malay language. In the development, the Indonesian language is very muchabsorbed the vocabulary of various languages both foreign languages and regionallanguages . It is an indicator of the vitality of the Malay language, the nature of whichis very easy to accept new developments in adaptation to a modern language. Foreignlanguage vocabulary Indonesian absorbed in development include Sanskrit, thelanguage of India, Tamil, Portuguese, Persians, Chinese, Japanese, Dutch, German,Arabic, and English. While the language of the region include Javanese, Sundanese,Batak language, the language of Minangkabau, Palembang language, the languageof the Bugis, Banjar language, the language of the Papuan languages of Maluku,and others. Referring to the elements of universal culture, which absorbed the vocabularyincludes all the elements, ie the religious system and religious ceremony, and communityorganizations systems, knowledge systems, language, the arts and sports, livelihoodsystems, technologies and equipment, nature and environmental conditions, as well asthe feeling expression and psychosis. In this case the language of Sanskrit and Arabicranks first (9 elements), then the Java language (7 elements), Portuguese (6 elements),Dutch and Parsi (5 elements), English, Tamil, and Chinese (4 elements), as well asother languages relatively low. The height uptake in the vocabulary of the languagerelated to the elements of universal culture showed high intensity of communication,assimilation, acculturation inter-language user is concerned with the people and thenation of Indonesia. The motive of the intensity of communication, assimilation, andacculturation of Sanskrit and Arabic through culture, religion, economics, politics, etc.so that the uptake vocabulary from Sanskrit and Arabic dominates in the formation ofthe Indonesian language.Keywords: domination, absorptionAbstrakDominasi Bahasa Sanskerta dan Bahasa Arab dalam Kosakata Serapan BahasaIndonesia. Bahasa Indonesia berasal dari bahasa Melayu, namun bahasa Indonesiabukan bahasa Melayu, karena bahasa Indonesia sangat berbeda dengan bahasaMelayu. Dalam perkembangannya, bahasa Indonesia sangat banyak menyerapkosakata dari berbagai bahasa, baik bahasa asing maupun bahasa daerah. Hal inisebagai indikator vitalitas dari bahasa Melayu, yaitu sifat yang sangat mudah menerimaperkembangan baru dalam adaptasi untuk menjadi bahasa yang modern. Bahasa asingyang kosakatanya diserap dalam perkembangan bahasa Indonesia meliputi bahasa225Sanskerta, bahasa India, bahasa Tamil, bahasa Portugis, bahasa Parsi, bahasa China,bahasa Jepang, bahasa Belanda, bahasa Jerman, bahasa Arab, dan bahasa Inggris,sedangkan dari bahasa daerah meliputi bahasa Jawa, bahasa Sunda, bahasa Batak,bahasa Minang, bahasa Palembang, bahasa Bugis, bahasa Banjar, bahasa dari Papua,bahasa dari Maluku, dan lain-lain. Mengacu pada unsur kebudayaan universal,kosakata yang diserap meliputi seluruh unsur, yaitu sistem religi dan upacarakeagamaan, sistem dan organisasi kemasyarakatan, sistem pengetahuan, bahasa,kesenian dan olahraga, sistem mata pencaharian, teknologi dan peralatan, kondisialam dan lingkungan, serta ungkapan perasaan dan kejiwaan. Dalam hal ini, bahasaSanskerta dan bahasa Arab menduduki urutan pertama (9 unsur), kemudian bahasaJawa (7 unsur), bahasa Portugis (6 unsur), bahasa Belanda dan Parsi (5 unsur),bahasa Inggris, Tamil, dan Cina (4 unsur), serta bahasa lainnya yang relatif rendah.Tingginya serapan kosakata dari bahasa di atas berkaitan dengan unsur budayauniversal menunjukkan tingginya intensitas komunikasi, asimilasi, akulturasiantarmasyarakat pemakai bahasa yang bersangkutan dengan masyarakat dan bangsaIndonesia. Motif dari intensitas komunikasi, asimilasi, dan akulturasi dari bahasaSanskerta dan bahasa Arab merasuk pada semua aspek kehidupan masyarakat melaluibudaya, agama, politik, dan ekonomi sehingga dominasi bahasa Sanskerta dan bahasaArab sangat tinggi dalam serapan kosakata bahasa Indonesia.Kata-kata kunci: dominasi, serapan
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Ramadhan, Nursyahri, Tri Karyono, and Zakarias Sukarya Soeteja. "Historical study on the development of the weaving motif of Bima, West Nusa Tenggara, Indonesia." Bahasa dan Seni: Jurnal Bahasa, Sastra, Seni, dan Pengajarannya 50, no. 2 (August 25, 2022): 261. http://dx.doi.org/10.17977/um015v50i22022p261.
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Historical study on the development of the weaving motif of Bima, West Nusa Tenggara, IndonesiaThis study aims to trace the early history of the Bimanese to identify the weaving and its 10 motifs defined in the Bima Land Customary Law as part of the Bima ethnic characteristics. The study used a qualitative approach with data triangulation (observations, interviews, and documentation). The research result showed that the activity of spinning yarn was known by the Bimanese before the expedition of Sang Bima to the land of the rising sun (Satonda Island, a volcanic area on Sumbawa Island), which became the ancestors of the Bimanese. They used weaving to make clothes, using similar procedures of Javanese weaving. Initially, the motifs of Bimanese woven were only in the form of stripes and rectangles, but the acculturation with Javanese culture during the heyday of Majapahit influenced the development of motifs in the Bima Kingdom during the 11-13th centuries. Subsequently, there was also acculturation with Bugis and Malay culture after the Bima Kingdom turned into a Sultanate. For instance, in choosing a leader, the Bima people should adopt the principle in the nggusu waru (octagonal) motif or that the Bima people must always bring benefits and noble characteristics like the scent of a flower in the Satako flower motif. Kajian sejarah perkembangan motif tenun Bima, Nusa Tenggara Barat, IndonesiaTujuan dari penelitian ini adalah untuk menelusuri sejarah awal masyarakat Bima mengenal tenunan dan motif-motif yang diterapkannya hingga terbentuk 10 motif yang ditetapkan dalam Hukum Adat Tanah Bima (HATB) sehingga menjadi ciri khas etnis Bima. Metode yang digunakan pada penelitian ini adalah pendekatan kualitatif dengan triangulasi data (observasi, wawancara, dan studi dokumen). Hasil penelitian ini menunjukkan bahwa kegiatan pemintalan benang telah dikenal oleh masyarakat Bima sebelum pengembaraan tokoh Sang Bima ke negeri matahari terbit (Pulau Satonda, wilayah vulkanik di pulau Sumbawa) yang menjadi cikal bakal orang Bima dan untuk membuat pakaian, menerapkan seperti cara orang-orang Jawa dalam hal menenun. Motif awal yang dikenal oleh orang Bima hanya berbentuk garis-garis dan segi empat, namun akulturasi budaya Jawa pada masa kejayaan Majapahit ikut mempengaruhi perkembangan motif-motif di kerajaan Bima pada abad ke 11-13, selanjutnya, terjadi akulturasi budaya Bugis dan Melayu setelah kerajaan Bima berubah menjadi kesultanan sehingga penerapan motif-motif dalam lingkungan masyarakat Bima mengacu pada Hukum Adat Tanah Bima yang sesuai dengan Syariat Islam. Seperti memilih pemimpin berdasarkan makna yang terkandung dalam motif nggusu waru atau dalam berkehidupan sosial, orang Bima harus selalu membawa kebermanfaatan dan akhlak yang mulia sebagaimana aroma bunga sekuntum dalam motif bunga Satako.
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Marwan, Marwan, and Alamsyah Alamsyah. "Building Social Construction and Tolerance In Customary Communication Law Communities (Study of Local Wisdom of Malay Tribes)." Journal of Law, Politic and Humanities 4, no. 4 (June 4, 2024): 666–75. http://dx.doi.org/10.38035/jlph.v4i4.405.
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The purpose of this study is to find the meaning and positive role of the culture of "Urang Kita" and Pi'il Pesenggiri among the Banjar and Lampung tribal communities and the Lampung community in building tolerant attitudes between groups and religious communities in Kuala Tungkal Jambo and Lampung. The next goal is to explore opportunities for the value of these traditions in building and affirming tolerant and moderate life in society Indonesia is plural today. This research was conducted using a descriptive qualitative approach using a review system that summarizes the results of primary research to present more comprehensive and balanced facts to find a description of a problem or topic under study. Data collection techniques are carried out by collecting various documents related to the focus of research. The data that has been collected is then studied in depth to find out reliable research results. Based on the discussion and analysis in several chapters above, the results of this study are concluded as follows: Tolerance is one of the important attitudes in forming a peaceful and serene life to build a just, prosperous, developed and prosperous society. Tolerance has been a culture of the Indonesian nation since time immemorial, and this attitude is increasingly needed and must be strengthened in the modern era when Indonesian society is more diverse and faces challenges from various ideologies and foreign cultures. One strategic and important approach in building tolerance and preventing divisive identity politics is through local wisdom, namely the values that live and are practiced by tribal communities in the archipelago, such as the Banjar community in Kuala Tungkal Jambi and the Lampung Pepadun community in Tulang Bawang Lampung. One of the traditions of local wisdom of the Banjar people in Kuala Tungkal Jambi refers to or greets other groups outside the Banjar tribe with the term "Urang Kita" or "Our Brothers". With this expression, the Banjar tribe calls or mentions and acknowledges the existence of other tribes, but they are still called as "Brothers". Other groups outside the Banjar tribe can be Malays, Bugis, Javanese, Batak, etc., both Muslim and non-Muslim. While the tradition of local wisdom of the Lampung tribe is in the values of life, especially "Pi'il Pesenggiri", which teaches to respect guests, protect and require honor as a condition for doing good. Committing bad or unethical acts is considered a violation of self-esteem or "pi'il", therefore guests or other groups should be protected or respected. Tolerant attitudes must continue to be built and strengthened as a basis for realizing a just, prosperous, prosperous country within the framework of the Unitary State of the Republic of Indonesia that is peaceful and upholds human values.
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KITLV, Redactie. "Book Reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 158, no. 3 (2002): 535–92. http://dx.doi.org/10.1163/22134379-90003776.
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-Martin Baier, Han Knapen, Forests of fortune?; The environmental history of Southeast Borneo, 1600-1880. Leiden: The KITLV Press, 2001, xiv + 487 pp. [Verhandelingen 189] -Jean-Pascal Bassino, Per Ronnas ,Entrepreneurship in Vietnam; Transformations and dynamics. Copenhagen: Nordic Institute of Asian Studies (NIAS) and Singapore: Institute of Southeast Asian Studies, 2001, xii + 354 pp., Bhargavi Ramamurty (eds) -Adriaan Bedner, Renske Biezeveld, Between individualism and mutual help; Social security and natural resources in a Minangkabau village. Delft: Eburon, 2001, xi + 307 pp. -Linda Rae Bennett, Alison Murray, Pink fits; Sex, subcultures and discourses in the Asia-Pacific. Clayton, Victoria: Monash Asia Institute, 2001, xii + 198 pp. [Monash Papers on Southeast Asia 53.] -Peter Boomgaard, Laurence Monnais-Rousselot, Médecine et colonisation; L'aventure indochinoise 1860-1939. Paris: CNRS Editions, 1999, 489 pp. -Ian Coxhead, Yujiro Hayami ,A rice village saga; Three decades of Green revolution in the Philippines. Houndmills, Basingstoke: MacMillan, 2000, xviii + 274 pp., Masao Kikuchi (eds) -Robert Cribb, Frans Hüsken ,Violence and vengeance; Discontent and conflict in New Order Indonesia. Saarbrücken: Verlag für Entwicklungspolitik, 2002, 163 pp. [Nijmegen Studies in Development and Cultural Change 37.], Huub de Jonge (eds) -Frank Dhont, Michael Leifer, Asian nationalism. London: Routledge, 2000, x + 210 pp. -David van Duuren, Joseph Fischer ,The folk art of Bali; The narrative tradition. Kuala Lumpur: Oxford University Press, 1998, xx + 116 pp., Thomas Cooper (eds) -Cassandra Green, David J. Stuart-Fox, Pura Besakih; Temple, religion and society in Bali. Leiden: KITLV Press, xvii + 470 pp. [Verhandelingen 193.] -Hans Hägerdal, Vladimir I. Braginsky ,Images of Nusantara in Russian literature. Leiden: KITLV Press, 1999, xxvi + 516 pp., Elena M. Diakonova (eds) -Hans Hägerdal, David Chandler, A history of Cambodia (third edition). Boulder, Colorado: Westview, 2000, xvi + 296 pp. -Robert W. Hefner, Leo Howe, Hinduism and hierarchy in Bali. Oxford: James Currey, Santa Fe: School of American Research Press, 2001, xviii + 228 pp. -Russell Jones, Margaret Shennan, Out in the midday sun; The British in Malaya, 1880-1960. London: John Murray, 2000, xviii + 426 pp. -Russell Jones, T.N. Harper, The end of empire and the making of Malaya. Cambridge: Cambridge University Press, 1999, xviii + 417 pp. -Sirtjo Koolhof, Christian Pelras, The Bugis. Oxford: Blackwell, 1996, xvii + 386 pp. [The People of South-East Asia and the Pacific.] -Tania Li, Lily Zubaidah Rahim, The Singapore dilemma; The political and educational marginality of the Malay community. Kuala Lumpur: Oxford University Press, 1998, xviii + 302 pp. -Yasser Mattar, Vincent J.H. Houben ,Coolie labour in colonial Indonesia; A study of labour relations in the Outer Islands, c. 1900-1940. Wiesbaden: Harrassowitz, 1999, xvi + 268 pp., J. Thomas Lindblad et al. (eds) -Yasser Mattar, Zawawi Ibrahim, The Malay labourer; By the window of capitalism. Singapore: Institute of Southeast Asian Studies, 1998, xvi + 348 PP. -Kees Mesman Schultz, Leo J.T. van der Kamp, C.L.M. Penders, The West Guinea debacle; Dutch decolonisation and Indonesia 1945-1962. Leiden: KITLV Press, 2002, viii + 490 pp. -S. Morshidi, Beng-Lan Goh, Modern dreams; An inquiry into power, cultural production, and the cityscape in contemporary urban Penang, Malaysia. Ithaca, New York: Cornell University Southeast Asia Program, 2002, 224 pp. [Studies on Southeast Asia 31.] -Richard Scaglion, Gert-Jan Bartstra, Bird's Head approaches; Irian Jaya studies - a programme for interdisciplinary research. Rotterdam: Balkema, 1998, ix + 275 pp. [Modern Quarternary Research in Southeast Asia 15.] -Simon C. Smith, R.S. Milne ,Malaysian politics under Mahathir. London: Routledge, 1999, xix + 225 pp., Diane K. Mauzy (eds) -Reed L. Wadley, Christine Helliwell, 'Never stand alone'; A study of Borneo sociality. Phillips, Maine: Borneo Research Council, 2001, xiv + 279 pp. [BRC Monograph Series 5.] -Nicholas J. White, Francis Loh Kok Wah ,Democracy in Malaysia; Discourses and practices. Richmond, Surrey: Curzon Press, 2002, xiii + 274 pp. [Nordic Institute of Asian Studies Democracy in Asia Series 5.], Khoo Boo Teik (eds)
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Hamsiati, Hamsiati, Wardiah Hamid, and Mustolehudin Mustolehudin. "Manuskrip La Galigo dalam Tradisi Massure’ di Wajo-Sulawesi Selatan." Jurnal Lektur Keagamaan 19, no. 1 (July 2, 2021): 207–38. http://dx.doi.org/10.31291/jlka.v19i1.906.
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The La Galigo Manuscript is the longest literary work in the world, which is the ancestral heritage of the people of South Sulawesi. These manuscripts contain knowledge, traditions, religion, and art. This paper aims to explore the La Galigo manuscript in the massure' tradition in Wajo. Methods of collecting data through interviews, observation, and documentation. The findings show that the existence of the La Galigo manuscript in Wajo is partly a private collection of the community. This manuscript, in the context of socio-religious culture, is practiced through the massure art tradition by the Bugis Wajo community. The Massure' tradition can be found in Bugis community ceremonies such as the maddoja bine tradition, mappenre' tojang, menre' bola baru (rising to a new house), tudang penni (pre-wedding night party), and cultural festivals in Wajo. Keywords: La Galigo, Manuscript, Massure', Wajo Manuskrip La Galigo merupakan karya sastra terpanjang di dunia, yang merupakan warisan nenek moyang masyarakat Sulawesi Selatan. Manus-krip ini memuat tentang pengetahuan, tradisi, agama dan kesenian. Tulisan ini bertujuan mengeksplorasi manuskrip La Galigo dalam tradisi massure’ di Wajo. Metode pengumpulan data melalui wawancara, observasi dan dokumentasi. Hasil temuan menunjukkan keberadaan manuskrip La Galigo di Wajo sebagian merupakan koleksi pribadi masyarakat. Manuskrip ini dalam konteks sosial budaya keagamaan, dipraktikkan melalui tradisi kesenian massure’ oleh masyarakat Bugis Wajo. Tradisi Massure’ dapat dijumpai pada upacara-upacara masyarakat Bugis seperti dalam tradisi maddoja bine, mappenre’ tojang, menre’ bola baru (naik rumah baru), tudang penni (pesta malam pra akad nikah), dan festival kebudayaan di Wajo. Kata Kunci: La Galigo, Manuskrip, Massure’, Wajo
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Rahmayuni Saharuddin, Nabila, and Abdul Rahman. "The Tradition of Malam Pacar (WENNI MAPPACCI) In Sidenreng Rappang Regency, Timoreng Panua, Panca Rijang District." International Journal of Social Service and Research 1, no. 4 (December 17, 2021): 408–11. http://dx.doi.org/10.46799/ijssr.v1i4.57.
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The study aims to learn about one of the traditional bugis mappacci in Timoreng Panua, Panca Rijang district. The culture of each company is made up of both great and small elements that constitute a component of an integral union. Marriage is one of the most basic things that a human can experience in its phase. Marriage is a very sacred thing in the eyes of the people. Marriage is essentially a union between two separate families-the groom's and the bride's. (1) mammanu '-manu' (2) mappettuada, (3) mappasau botting & cemme passih, (4) mappacci (wenni mappacci), (5) mappanre temme, (6) madduppa botting, (8) mappasikarawa, (9) mapparola, and others. In this journal the author will discuss little about the procession of mappacci (wenni mappacci). Will be discussed on the meaning and procession of the mappacci
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Rochwulaningsih, Yety, Noor Naelil Masruroh, and Fanada Sholihah. "Tracing the Maritime Greatness and the Formation of the Cosmopolitan Society in South Borneo." Journal of Maritime Studies and National Integration 3, no. 2 (December 9, 2019): 71. http://dx.doi.org/10.14710/jmsni.v3i2.6291.
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This article examines the triumph of the maritime world of South Borneo and the construction of a cosmopolitan society as a result of the trade diaspora and the mobility of nations from various regions. A “liquid” situation has placed Banjarmasin as a maritime emporium in the archipelago which influenced in the 17th century. In fact, the expansion of Islam in the 16th to 17th centuries in Southeast Asia directly impacted the strengthening of the existing emporium. Thus, for a long time, Banjarmasin people have interacted and even integrated with various types of outsiders who came, for example, Javanese, Malays, Indians, Bugis, Chinese, Persians, Arabs, British and Dutch. In the context of the maritime world, the people of South Borneo are not only objects of the entry of foreign traders, but are able to become important subjects in trading activities, especially in the pepper trade. The Banjar Sultanate was even able to respond to the needs of pepper at the global level through intensification of pepper cultivation. As a pepper trade emporium. The Banjar Sultanate often faced the threat of piracy, especially in the mid-19th century, one of which was masterminded by the Bugis and Ilanun pirates. This paper will further discuss how the triumph of the maritime world of South Borneo and the construction of a cosmopolitan society as a result of the dynamic maritime activities in South Borneo? Learning from these historical facts, it is important for South Borneo to revitalize and reorient how to make the maritime economy a foothold for making progressive changes.
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Tabain, Marija, and Anthony Jukes. "Makasar." Journal of the International Phonetic Association 46, no. 1 (February 5, 2016): 99–111. http://dx.doi.org/10.1017/s002510031500033x.
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Makasar is an Austronesian language belonging to the South Sulawesi subgroup within the large Western-Malayo Polynesian family. It is spoken by about two million people in the province of South Sulawesi in Indonesia, and is the second largest language on the island of Sulawesi (behind Bugis, with about three million speakers). The phonology is notable for the large number of geminate and pre-glottalised consonant sequences, while the morphology is characterised by highly productive affixation and pervasive encliticisation of pronominal and aspectual elements. The language has a literary tradition including detailed local histories (Cummings 2002), and over the centuries has been represented orthographically in many ways: with two indigenous Indic or aksara-based scripts, a system based on Arabic script, and a variety of Romanised conventions. From at least the early 18th century Macassan sailors travelled regularly to northern Australia to collect and process trepang or sea cucumber (Macknight 1976), and many loanwords passed into Aboriginal languages of the northern part of Australia (Evans 1992, 1997).
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Muhammad, Ismail, Safrina Ariani, and Muhammad Yusuf. "Balinese Muslim Minority Rights in Education and Islamic Family Law." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 5, no. 2 (December 26, 2021): 804. http://dx.doi.org/10.22373/sjhk.v5i2.9108.
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Islam came in peace to Bali in the 14th century, initiated by communities from Java, and followed by those from Bugis, Makassar, Lombok, and even Malays and Arabs. Muslims in Bali are a minority group, which only accounts for 10.08% of the total population of Bali. This study aims to examine the rights of the Balinese Muslim minority in education and Islamic family law. This study is empirical legal research that examines the law in relation to problems in society realistically, or a socio-legal study, using a phenomenological approach. Data collection techniques included interview, observation, and literature review. The respondents interviewed were selected purposively from the Regional Office of the Ministry of Religious Affairs, the Mosque Management, the Provincial Council of Ulema, and the local Muslim community. The findings reveal that the rights of Balinese Muslim minority in terms of education, both formal and informal, are displayed through strengthening the family resilience by building the spirit of Islam, carrying out children’s education in an Islamic way by promoting tolerance, and sending children to Islamiceducational institutions such as Taman Pendidikan Al-Qur' an (TPA), Raudhatul Atfhal (RA), pesantrens, and madrasas. Further, Islamic family law is implemented in matters of marriage, divorce, waqf, child guardianship, and joint property under the simple, fast, and low-cost principles carried out by the Office of Religious Affairs, Religious Counselors, and the Religious Courts in Denpasar. It seems that historical bonding is highly fundamental that allows the Muslims and the Balinese people in general to continue to live in harmony and peace to this day.
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Oktavianingsih, Linda, E. Suharyanto, Budi Setiadi Daryono, and Purnomo Purnomo. "Traditional Usages of Taro (Colocasia spp.) by Ethnic Communities in Borneo." Biosaintifika: Journal of Biology & Biology Education 9, no. 2 (July 10, 2017). http://dx.doi.org/10.15294/biosaintifika.v9i2.9956.
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<p>Borneo has a a wealth of various flora, including the Aroids (Araceae). Taro is one of the Aroids that cultivated and used as food crop since a long time ago by the people in Borneo. This study aimed to determine the diversity and utilization of taros traditionally by several ethnic communities in Borneo. The research used Survey Explorative Method with Direct Interview Technique in the field. Taro samples were taken from various habitats of ethnic Banjar, Dayak, Kutai, Malay, Bugis, Toraja and China. The results showed that taro species widely used are : <em>Colocasia esculenta var</em>. <em>esculenta</em> and <em>var</em>. <em>antiquorum, C</em><em>olocasia </em><em> affinis </em>and wild of <em>Colocasia</em> <em>esculenta</em>. <em>C. esculenta</em><em> </em>var<em>. esculenta </em>and var<em>. antiquorum</em> is used as subsistence food crop and vegetables. Besides, it is used as medicine such as high blood pressure lowering and for consumption of diabetics. Parts of the plants consumed include leaves, petiole, corm and stolon. <em>C. affinis</em> is used as ornamental plants of the home garden, while wild <em>C</em><em>.</em><em> </em><em>esculenta </em> is used as animal fodder. Taro in Borneo have a considerable variation of traditional cultivars and vernacular names. Fifty eight traditional cultivars from 5 different habitat to be used by some ethnics.</p>
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Heriyanti, Lesti. "SEJARAH MIGRASI DAN EKSISTENSI MIGRAN ETNIS BUGIS DI PERANTAUAN." Jurnal Masyarakat dan Budaya 22, no. 3 (December 30, 2020). http://dx.doi.org/10.14203/jmb.v22i3.787.
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This study aims to analyze the history of migration and the existence of ethnic Bugis in Jambi Province. The results showed that: the history of Bugis ethnic migration to the Jambi region was a long history since the period after Indonesia became independent. The political and security turmoil after Indonesian independence encouraged Bugis ethnic to migrate to areas they considered safe and there were networks of Bugis ethnic communities in the region. The ecological adaptation process is carried out by ethnic Bugis because of differences in environmental conditions faced by environmental conditions in the area of origin. Bugis ethnics carry out a process of ecological adaptation that is different from the origin area with the aim of supporting efforts to develop livelihood systems overseas. The livelihood systems developed by Bugis ethnicity are related to intra-social fabric links and between ethnic Bugis communities that are overseas. Social capital in the lives of ethnic Bugis overseas makes it easier for them to develop a livelihood system, supports the process of adaptation to new environments overseas and is even able to encourage a number of individuals to own assets and control the overseas economy. The social capital involved also engages close social relations with other ethnic groups in overseas locations such as the ethnic Malays and ethnic Duano who are indigenous people in the Kuala Jambi region as well as other ethnic migrants who also migrate to the region.