This study discusses the role of zending women or wives of European priests during the Dutch East Indies (1915-1942) in Southeast Sulawesi. The wives of zending women provide a big contribution or ...role for the advancement of the indigenous population. The woman is present on the stage in the religious arena by providing social services which has had a major influence on social change in society in Southeast Sulawesi. Women and zending wives act as agents and actors who assist their husbands in carrying out social service programs such as health education in the form of handling pregnant women, postpartum, care and medication, provision of sewing skills, cooking, baking and so on. This changes the lifestyle of indigenous women to be present in the public world, without forgetting their main responsibility. This research argues that zending women contribute or play a role in the advancement of the indigenous population, as well as bring about socio-cultural changes. The role of women in the stage of the religious arena by providing social services has had a major influence on the natives. The conclusion is that the role of zending women in carrying out services causes social change among indigenous Tolaki and Moronene women.
This research aimed to describe the interaction between Islam and Tolaki
tradition in South East Sulawesi. The interaction between Tolaki and Islam
has two formulations, the first, Islam ...contaminated, changed and reformed local
culture, Tolaki. This kind of formulation produced the reality of religious social
life like barasandi (bersanji/aqiqah), a marriage procession (mowindahako), a
celebration of circumcision (maggilo), a celebration such a praying for being saved
from any problem of life, a celebration of Prophet of Muhammad birth (maulu
Nabi), religious activities, an art and literature like kinoho agama (religious
poems), Taenango langgai saranani (the history of heroic in Islamic spreading or
proselytization in Tolaki region), religious social life like how someone performed or
pilgrimaged to Mecca (hadi kobaraka), and the dynamics of social organization
life. The second, Islam was contaminated by several local traditions. This case
produced the process of Islam localizing in the the dynamics of Tolaki religious
social community. There had been an interaction form and acculturation between
Islam and Tolaki culture in Southeast Sulawesi.
This study analyses the cultural problems as the entity of Tolaki Tribe about Christianity in Southeast Sulawesi in the period 1916-1942. The historical method is used to find and identify the ...cultural problems that detained the Christianity process by occupying the four stages begins with heuristic, critic, interpretation, until historiography. During the period also, found a pattern of negotiations between traditions or customs and the teachings of Christianity that were played by the evangelists. So, there was a harmonious dialogue between Christians and the indigenous people. In this case, the agent or pastor succeeded in carrying out interactions and playing on the strategies and rules of religion with the provisions of the indigenous people. It was concluded that culture became an obstacle and challenge in the process of Christianity. However, at the same time, it became an opportunity used by the evangelists in the process of spreading religion among the Tolaki society. The culture and religion of Protestant Christian are always united and together in the reality of the living in indigenous people.
The first burial system of Tolaki people in prehistoric times and ancient times adopted boat-shaped grave coffin known as soronga or oduni. There were large and small soronga and there were also ...decorated and undecorated or plain soronga. When Islam was introduced in the Mekongga Kingdom during the leadership of King/Bokeo Laduma in 17th century and in Konawe in 18th century, the burial system was adopted. However, the tradition of using boats experienced a change. During the Islamic era, there were two shapes of grave in the Islamic grave called as ninggeo-nggeo where the grave was placed in a hole made on the side of the excavation and tinandapa where the grave was placed in a hole made in the middle of the excavation and it was intended for elite and influential ruler. There were also four models of tomb types, namely circle (buboto/loelole), rectangular (konahuu), rectangular step pyramid, elongated (menda’a), and boat-shaped (obangga). koburu bangga tomb. The distribution pattern of the tombs varied, there were converging (metobu), circular, and spreading patterns. The shape of tombstone also varied, it resembled pappilus genital, round stone, wide wood and stone, human head, knights grinding stone (oliro). It was made of stone, river stone, mountain stone, wood, and even tree was also used as a tomb marker. The boat-typed tomb still maintained because a faith that the deceased need vehicles to go to their destination. It is also affected by maritime world at the past as well as technology that lived in the past used by a collective memory.
The coming of Islam in the Buton Sultanate has brought a change in the social, political, even in the intellectual aspects. It produced scholars with the thought or ijitihad as a blend of Islamic and ...local cultures. One of the scholars as well as Buton Sultan was Muhammad Idrus Kaimuddin Ibnu Badaruddin Al Buthuni (1824-1851). His thought or ijitihad found the essence of the concept of manners according to the teachings of the ancestors in kabanti Bula Malino. His several works became the guidance of the public and court authorities in the Sultanate of Buton which were basically rooted from the teachings of Islam. Kaimuddin’s thought in terms of ethics, morals, manners, or advice showed his horizons of knowledge and the depth of leadership thought. The magnitude of Islamic influence in some of his works proves the enduring process of Islamic acculturation done continuously and deeply since the era of Buton Islamic empire. Kaimuddin’s thought is essentially a formation process of Buton’s civilization centered on the palace and passed to Buton society in general through the process of cultural dialogue between Buton culture (Wolio) and Islam.
By applying the historical method, this study aims to explain the history of the development of the gong (karandu) in Southeast Sulawesi and how the gong changes its function and symbol. ...The karandu entry into Tolaki estimated about the 13th century AD, originated from Java (Majapahit) and then experienced development during the Wolio kingdom. Furthermore, the acquisition of karandu occurred between the 16th and 20th centuries from outside traders as well as through shipping and trade with the natives. Gongs at that time were used as royal and confidential treasures of high value, art, ceremonies, social status, and many more. The gong evolved to communicate in particular situations, such as codes or signs of danger, meetings, grief, etc. The function of adat as a customary object in the moruhu owuku/ mooli anakia custom (buying nobility). The traditional object in marriage was called tawa-tawa sara (traditional gong), then replaced with money (nililima/ nilungga). The religious function was used when the Mokoweadeath ceremony was beaten when death occurs until the body was delivered to the cemetery. This function remained limited to the descendants of the nobility, the rich, or those with positions. In the past, gongs had an economic role with high prices and values as a criterion of prosperity. Several symbols were contained in the gong: social status, classic, unity, religious, and communication. Nowadays, they are no longer considered valuable objects.
This paper describes the growth of Kolaka city in Bone in XX century. In early XX century, Kolaka became the capital of onderafdeeling Kolaka since 1911. In 1912 indirectly the influence of this ...policy was the development and repair of city facilities in the form of port medium, warehouse, office of toll and duty, and road network in Kolaka. Those settlement growths in Kolaka affected the economic activity and commerce. The settlement and physical region got much better especially after Dutch government settled the resident settlement with the settlement model following the centripetal roadway pattern with the village (kampung) pattern (o’kambo). The resident settlement pattern also followed the coastline of Mekongga and Bone Bay. Exploiting the nickel mine yielded the urban symptom in the center of area of nickel mining. Key words: growth, settlement, Kolaka city Makalah ini menjelaskan tentang pertumbuhan Kota Kolaka di Bone pada abad XX. Pada awal abad XX, Kolaka menjadi ibukota daerah setingkat kabupaten (onderafdeeling) Kolaka sejak tahun 1911. Pada tahun 1912 secara tidak langsung pengaruh dari kebijakan ini adalah adanya pengembangan dan perbaikan fasilitas kota dalam bentuk sarana pelabuhan, gudang, kantor tol dan pajak, serta jaringan jalan di Kolaka. Pertumbuhan pemukiman di Kolaka tersebut mempengaruhi kegiatan ekonomi dan perdagangan. Pemukiman dan fisik wilayah menjadi jauh lebih baik terutama setelah Pemerintah Belanda menyelesaikan pemukiman penduduk dengan model pemukiman yang mengikuti pola jalan sentripetal dengan pola kampung (o'kambo). Pola pemukiman penduduk juga mengikuti garis pantai Teluk Mekongga dan Bone. Memanfaatkan tambang nikel juga menghasilkan gejala urban di tengah area pertambangan nikel.Kata kunci: pertumbuhan, pemukiman, kota Kolaka
This research aimed to describe the interaction between Islam and Tolaki tradition in South East Sulawesi. The interaction between Tolaki and Islam has two formulations, the first, Islam ...contaminated, changed and reformed local culture, Tolaki. This kind of formulation produced the reality of religious social life like barasandi (bersanji/aqiqah), a marriage procession (mowindahako), a celebration of circumcision (maggilo), a celebration such a praying for being saved from any problem of life, a celebration of Prophet of Muhammad birth (maulu Nabi), religious activities, an art and literature like kinoho agama (religious poems), Taenango langgai saranani (the history of heroic in Islamic spreading or proselytization in Tolaki region), religious social life like how someone performed or pilgrimaged to Mecca (hadi kobaraka), and the dynamics of social organization life. The second, Islam was contaminated by several local traditions. This case produced the process of Islam localizing in the the dynamics of Tolaki religious social community. There had been an interaction form and acculturation between Islam and Tolaki culture in Southeast Sulawesi.
The coming of Islam in the Buton Sultanate has brought a change in the social, political, even in the intellectual aspects. It produced scholars with the thought or ijitihad as a blend of Islamic and ...local cultures. One of the scholars as well as Buton Sultan was Muhammad Idrus Kaimuddin Ibnu Badaruddin Al Buthuni (1824-1851). His thought or ijitihad found the essence of the concept of manners according to the teachings of the ancestors in kabanti Bula Malino. His several works became the guidance of the public and court authorities in the Sultanate of Buton which were basically rooted from the teachings of Islam. Kaimuddin’s thought in terms of ethics, morals, manners, or advice showed his horizons of knowledge and the depth of leadership thought. The magnitude of Islamic influence in some of his works proves the enduring process of Islamic acculturation done continuously and deeply since the era of Buton Islamic empire. Kaimuddin’s thought is essentially a formation process of Buton’s civilization centered on the palace and passed to Buton society in general through the process of cultural dialogue between Buton culture (Wolio) and Islam.
Sinapoy, S., Melamba, B., & Herman. (2021). Ekologi budaya dan nilai kearifan lokal pohon sagu dalam dimensi masyarakat suku Tolaki. ETNOREFLIKA: Jurnal Sosial Dan Budaya, 10(3), 323–342. ...https://doi.org/10.33772/etnoreflika.v10i3.1163
ABSTRACT
Sago, as the identity of the indigenous people of the Tolaki tribe, besides having many values and benefits also contains historical and philosophical values, so that the position of sago is very important to the life of the Tolaki ethnicity in Southeast Sulawesi. Philosophical values contained in sago plants/trees are the values of local wisdom related to its relationship with culture and the environment called cultural ecology. Local wisdom in cultural ecology for the indigenous people of the Tolaki tribe is always interconnected to the "kalosara" philosophy. Thus, the value of lakol sago wisdom in cultural ecology can be seen from the implementation of the "kalosara" philosophy itself. The survivability of the Tolaki people and their culture to date in the management and utilization of sago plants/trees is very likely due to this universal nature. Thus, the cultural ecology of the local community through its local wisdom regulates the pattern of community behavior. Community behavior patterns based on local wisdom tend to be more ecological than modern societies that do not use local wisdom in their lives. Local wisdom acts not only as a controller of individual human life, but it should also have thought of the survival of other humans in the area and also the sustainability of the surrounding natural environment as one of sustainable development goals.
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