ACCULTURATION BUGIS-MAKASSAR AND ISLAMIC BELIEF IN BUILDING TOWNSHIP TALLO INDONESIA Wasilah Universitas Islam Negeri (UIN) Alauddin Makassar, Indonesia
[email protected] Muhammad Sabri Universitas Islam Negeri (UIN) Alauddin Makassar, Indonesia Email:
[email protected] Muh. Ikhsan Institut Agama Islam Negeri (IAIN) Kendari, Indonesia Email:
[email protected] Ismail Suardi Wekke Sekolah Tinggi Agama Islam Negeri (STAIN) Sorong Email:
[email protected] Presented in Annual International Conference on Islamic Studies (AICIS) 2016 Lampung, Indonesia, November 1 - 4, 2016. ABSTRACT The appearance of Islam Nusantara has a long track record in the history. Twin kingdoms of Gowa-Tallo make Islam the "official religion" in 1605. Since then, the dialogue between the ideas of universal Islamic and cultural tradition-temporal locality Bugis-Makassar ongoing intense. Muslim villages in the District Village Tallo Tallo is a Muslim village that grew since 1605 with a population of 8,017 inhabitants and 100% are Muslim. Bugis-Islamic acculturation appears in architecture. Tallo communities still maintain the culture until now, the world-view of the Bugis-Makassar related Mappaenre culture 'balls or build a house that is a strong linkage between local traditions and Islamic values. Muslim settlement patterns in Tallo has a linear characteristic and spreads following the road network. Architecture Tallo Muslim villages and houses a cultural encounter Bugis-Makassar and Islam, especially in the building pillars, roof, doors, and windows. Keywords: acculturation, Islam, Bugis-Makassar, world view, Muslim settlements Introduction The pattern of settlements Muslim Tallo that includes the location of the region, the philosophy of architecture, concepts, and spatial cosmos traditional house shows a worldview that is 1
distinctive and typical fruit of the convergence between local traditions Bugis-Makassar and ideas of Islamic universal. 1. Value of Religiosity and Layout Region Tallo Urban Village is a village which has a very high historical value, since the area is the first province to embrace Islam. That is why, an Islamic outlook about cosmology and the strong influence on the architecture of the building of their homes. Tallo township is in the coastal areas of Makassar, so it is no wonder why the majority community livelihood as fishermen from the past until now. As the times have become a regional area of warehousing and industrial plants, so the society is also partially livelihood as factory workers. Most people still use the traditional home Bugis-Makassar. Is classified as slum settlements in the city of Makassar so irregular distribution of the region and is formed following the path of a linear pattern. Bugineese belief that the adat is part of life (Wekke, 2017). 2. Architectural philosophy Bugis-Makassar a. Worldviews Bugis-Makassar on House Worldviews (world view) the Bugis-Makassar on house influenced by cosmological concept which includes; structure of the cosmos, the form of the cosmos, social stratification. 1) Structure of the Cosmos In cosmology Bugis-Makassar, nature is divided into 3 arrangement, the "upper world" called bottinglangi '(peak sky) as a sacred place where the Dewata SeuwaE (God Single) residing. Then the "middle nature" referred paratiwi, where the survival of both good and bad. While the "subconscious" called uri'liu that dark place. This affects the cosmological insights of traditional houses Bugis-Makassar, built on pilings (houses on stilts), consisting of "three levels" as well as the division of the cosmos is composed of: a) Rakkeang (Bugis) or parapara (Makassar), the "upper" house is located under the roof (a kind of attic). This section is used to store grain and other food supplies. Also in this section provide special places to store family heirlooms that are considered holy and sacred and weaving tools. b) Ale Bola or watangpola (Bugis) and kale balla' (Makassar), the residence halls are divided into a number of special room to do activities, such as receiving guests, bedrooms, dining room and kitchen. c) Awasao or awa bola (Bugis) and siring (Makassar), is part of the "bottom" the stage floor or under the house, used to store agricultural tools, chicken coops, goat or other livestock and farm tools on family farmers and tools fishing equipment for fishermen's families. The division of cosmology as above is also found in other ancient buildings in Indonesia, such as temples and tombs. 2) Shape Kosmos In the worldview of the Bugis-Makassar, the universe is assumed rectangular. The concept of this rectangle is very dominant influence on the lives of the Bugis-Makassar, into philosophy and outlook of those who called sulappa eppa (Bugis) or sulapa appaka (Makassar) which measures the balance of life. In this context, Andi Zainal Abidin Farid (1969) claim that the world-view that is also related to the concept of "perfect man" who taught from generation to generation 2
orally from generation to generation. The kosmos not only in the home but also in the mosque (Wekke, 2013; Wekke 2015). 3) Social Coating Cosmology Bugis-Makassar also formed understanding of social stratification. In the mythology of Bugis-Makassar assumed that the Guru is the son of the god derived from "sky" (the upper world) into the earth to regulate life. Then he married the cousin of one-time, We Nyili'timo of "subconscious" (uri'liu, toddang Toja-underwater). Myths about the "world" that led to the birth of social stratification structured into three levels as follows: a. Ana’arung or ana'karaeng, which is a social layer consisting of the nobility. b. Tomaradeka, the social layer on the most and the biggest part in society. c. Ata (slave). According Mattualada (1985), ata not identical with the slaves, because the connotation of the latter term refers to a system of exploitation of human labor for economic and political interests. While ata connotation is the same as the slave who mangabdikan himself to an institution or person because he knowingly had violated customs, debt or lose the war should ditebusnya with devotion or relinquish its independence. Type of house building every social stratum, therefore, differ from one another. The building houses from the lowest social strata should not emulate the form of home social layer on top of it. Violation of cosmology stretcher serious implications: the destruction of the order of the cosmos and the local people believed would bring disaster area for the infraction. b. Islamic Cosmology One perspective of Islamic cosmology can be parsed in philosophia perennis scales tradition, an ancient wisdom which presupposes the primordial man as the pontifex or "bridge" between the ceiling and the world-earth. Therefore, in the perspective of philosophia perennis, man lives in two worlds: the "origin" and "center" as well. Throughout his life, the primordial man living in a cyclical and kept trying to reach the center of self-consciousness. Here, people live in a consciousness pontifex infinitum (infinity reality) that made him beyond the region of "the world." The perennialis later, more vigorous digging and reintroducing the concept of primordial beings as an alternative solution to the crisis of modern man. Therefore, one of the most serious crisis faced by modern humans, they have lost the true meaning and purpose of life. "Modern humans have been burning his hands with a fire that lit itself," wrote one wise, "Because he failed to find her authentic." However, do not necessarily mean modern humans have lost horizon themselves, but rather that modern humans in perspective perennial, "has been bounced to the outermost circumference line of existence." the modern man sees everything "just" from the viewpoint of the existence periphery rather than the center of spirituality rests on him. Perspective modernity tend to posit man as the "creation of the world-the earth" (a creatur of this world). Therefore, he was welcome to stay on Earth with his own view of the artificially built, charming, and lead to: tertampiknya God and spiritual reality in space-conscious they are. Presumably logiko-positivism, as a milestone in modern civilization, has successfully confirmed the man as a human-earth and tore the veil of the holy sky. The beginning and end of modern 3
civilization is the material: the world is unwilling to discuss the meaning, ontology, metaphysics, spiritual and in fact it has been blamed as a runaway container humans lose. But, later, modern humans was besieged variety of anxiety. They missed the "Holy" and gathered her in 1001 in order to dispel his dismay that way: read the novels of psychological, X-Files, until the pseudo mystical practices. The phenomenon, viewed enthusiasts of religious studies and philosophy as a New Age that characterizes modern humans rapid attention to world spirituality. Indeed, of calling people to always cleanse his spiritual in order bore a strong instinct motion "return to origin". In Knowledge and Sacred (1992), Seyyed Hossein Nasr claim: of calling rushed "return to origin" is not only in humans but the entire cosmic. Cosmic instinct to "return to origin" to the Lord caused the cyclical motion like tawaf. The whole cosmic move cyclically: moon around the earth, the earth orbits the sun, the sun is circulated around the galaxy, galaxies circling a set of larger galaxies, and so on. Cyclical movement "centered-circular" and "bumpclockwise" it, finally arriving at the center "Awareness of the existence of" the theology known as Lord. Here, the sublime message of Islamic tradition: inna lillahi wa inna ilaihi raji'un, "Surely we all come from God, and to Him we are" back, "increasingly finding its feet. Meaning above implies the existence of the cosmic hierarchy (the levels of reality) and human (the levels of selfhood) ontologically related to each other. Huston Smith, described the relationship in The Forgotten Truth (1992), by presenting the following illustration:
Meanwhile, E.F. Schumacher refer to the illustration above as the hierarchy of existence: from God Tak Tepermanai (Infinitum) to humans and creatures / objects "under" human. Or vice versa: from inanimate objects (terrestrial) at the highest levels "low" until the Supreme Lord on the level and unspoken. From this perspective then was born the doctrine of "cosmic brotherhood" between the universal (macrocosmic) and human (microcosmic) that the order gave birth to "compound" ontological chemistry between them: the Earth (terrestrial), compounds the body (body); horizon (intermediate) with the mind (mind); sky (celestial) with spirit (soul), and unattainable (infinitum) fused with ruh (spirit) or human hafidh. Human-spirit or Hafidh, therefore, is self-ontologically authentic immersed in the light of Supreme Oceans: all behavior, thought, and he said to reflect authenticity, brightness, peace, and salvation, because the whole existence is a "reflection" of God. In other words: the human-soul is "divine image" (imago dei) on earth. He pontifex humans, humans faithful heart tied "to the sky" while carrying awareness adamant: that he undoubtedly "return" because at his feet, "the earth," 4
facing the pinch of the mandate that must be fulfilled. This cosmological insights, later greatly influence the architectural idea of Islamic culture, including the conception of "spatial cosmos" house of the Bugis-Makassar. c. Procedures for the Establishment and Occupy New Homes. Found home commonly called mappatettong bola (Bugis) or mappaenteng balla' (Makassar). At the time of going to build the house, the Bugis-Makassar consider three things, namely: (1) the place or location, (2) the direction toward home and (3) determine the place of establishment of the central pillar (pillar), since all three are believed to local communities participate determining the tranquility of life owner. In determining the direction toward the house there are three guidelines is woven in the local wisdom of Bugis-Makassar, namely: 1. Facing toward the sunrise. Following the direction toward this is considered as the cycle of birth or the beginning of life, according to the nature of the sun rising and increasingly high rise. At the point of this understanding, the motion of rising sun rising and metaphorically interpreted as a source of life. 2. Facing the highlands, hills or mountains. It is interpreted symbolically so that the dignity of the life of the owner of the house is high both in the spiritual and material as well as the presence of plateaus, hills or mountains. 3. Overlooking one of the cardinal directions, north, east, south or west to follow the direction toward the great dragon (rajalul gaib) that orbit the earth from top to bottom and from bottom to top accordance sulapa appaka conception of the universe. In the tradition of Islam presupposed, a good home and perfect is the house facing the Qibla. Direction toward the house can be analyzed as follows: 1. Sunlight is an enormous vitamin D benefits for human health. House mengahadap toward the sun, it will directly receive the light, so healthy and fresh. Scientists agree that the primary energy for life on Earth is the sun. So wisdom Bugis-Makassar long ago had perceive it. 2. Home-facing plateau, hills or mountains, by itself can be protected from strong winds. While in terms of sewage to be efficient, because the sewage room and kitchen are in the back room of the house. 3. The house which follow the direction of the wind will be relatively safe from the possibility felled by the blow of the wind, because the house did not cross the direction of the wind. In terms of selecting and determining the place of establishment of the center pole (center) of the house there are several things to do: 1. Dig the soil an inch more, then the dugouts kissed, when the aroma-scent or taste keharum kemanis-sweets, then that place is deemed good, and given the stakes as a sign. 2. Planting three earthen pot (uring tana or uring butta) containing water or perfumes into the ground and covered with leaves, before sunset. In the morning, the third jar is checked again and earthenware that has not diminished its contents, then that is where considered good for placing the central pillar (alliri tengnga), and given the stakes as a sign. After doing the three things mentioned above, the next step is the establishment. In the creation of the house, all family members and the surrounding community take each role (work together). As described above, that the main areas of the first set is the central pillar (alliri tengnga), 5
following a pillar of the banisters. At the center pole, tied a white cloth (kaci ') as a sign of purity, whereas in the lower portion of the pole planted a variety of objects, such as; kaluku (coconut), golla cella’ (brown sugar), aju cenning (cinnamon), nutmeg and a pinch of rice. These objects are usually inserted into the container (earthen pot) or coconut shell. It is intended to facilitate the provision, made in an orderly and peaceful life of the homeowner. Then at the center pole is placed a jar containing water that is intended, so that the house owner and his family even citizens as a whole always in a cool atmosphere, meaning that much of the maraharm. These objects are phenomenological likened to a citizen (contents) house (lise’ bola or bone balla'). Establishment pole home can be done in two ways. The first way is the oldest, the mast is established by planting one by one, as is done in daerang Malino, Gowa. The second way, masts there is nailed then erected parallel, which can also be done in two ways, namely Perama pole nailed extends from front to back, and then set up sideways, as is done in the Bone, Soppeng, Wajo, Sidrap and Pinrang. The second pillar is nailed on the left or right side to raise it from front to back and vice versa, from back to front, as is done in Makassar and the surrounding area. After all poles established, usually five or four to the right and left side and four on the front and back. Followed by the construction of the roof below the roof, and then continued work installing floors and staircases. Always an odd number of steps, such as 7,9,11,13 and 15. Similarly, the other parts are always odd number, because the number of "fulfilled" or ganna' (Makassar) is identical to the "end point of life" aka death. Moreover even numbers is also believed that the provision obtained later will always be mediocre, not to excess. But even amount to the home pole in this case an exception, because the shape of the cosmos according to the philosophy of sulapa eppa or sulapa appaka (rectangular). The number 16 means four times meet the perfection or the number 20 means 5 times meet perfection, and so on. d. House Type Bugis-Makassar. The building houses a traditional Bugis-Makassar profane building, which serves as dwelling houses and palaces. Shaped closed and single, constructed of bamboo and wood, but there are certain parts are considered sacred, such as the central pillar (posi ') and attic (rakkeang). Art design created hereditary by certain people that the so-called "custom house", regardless of the owner's social status or class. But in the context of this study, the definition of custom home is restricted to the home or the former palace of the king and nobles, being able to survive today and are associated with a historical event. Can survive because it has a high quality both from the aspect of technology and materials used. Type custom house Bugis-Makassar is home paggung that stands on a wooden post. Saddleshaped roof to facilitate the flow of rainwater, given that the area of South Sulawesi has a high rainfall intensity. According Mangunwijaya (1980), that the shape of the building houses on stilts is a very common and spread from Bima to Hawaii, Indonesia and Japan. Similarly, the shape of the roof. Bugis-Makassar house type is an outgrowth of the original purpose as a shelter from rain and heat, wild beasts disorders and disorders of the human attack (another tribe). Knowingly or not this type of stilt houses give reasonably good physical effect suitable climatic conditions Indonesis tropical and humid, so the occupants feel comfortable, safe and secure and healthy. In addition, the materials used for its construction are designed elastic, thus building a 6
house like this earthquake shock resistant and capable enough to withstand the strong winds. The house of the Bugis-Makassar also classified according to the owner's social layer. Based on that, then there are three kinds of houses are known in local tradition: 1. Sao raja (Bugis) or balla' lompoa (Makassar), is a large house inhabited by a family of nobility. The house usually has characteristics include: terraced five or seven override 'laja (ridge) was, for the five tiered and three-tiered kings ruling for other nobles. Have sapana, namely the multi-storey staircase lined on the bottom with a roof on it. In the Bugis, sao king's puzzle over seven special for a big royal residence called Salassa '. 2. Sao piti’ (Bugis) or tarata' (Makassar), a smaller form of sao king, is the residence of the terraced house where no more than four, without sapana and has a ridge tiered one or three. Usually inhabited by dignitaries, the rich in society. 3. Bola to sama’ or barumppurung (Bugis) or balla' (Makassar), is home to the residence of the general population. On average terraced three, displays the value tier two and not have sapana. All houses Bugis-Makassar custom shaped, have a platform in front of the doors referred tamping (Bugis) or jambang (Makassar), is a place for guests to wait before the welcome by the host to go into the living room. Sao piti’ have now gone from pebendaharaan said Bugis-Makassar, which is popular now is the term sao raja or balla' lompoa and bola or balla'. The term sao king or balla 'Lompoa used to refer to the king's house or home center vassal king (white water lily') and other nobles, as a residence or central government control. The house types still vary, as outlined below: a. Bola siwali (Bugis) or kambara'na (Makassar), is a room built alongside the overhang of socalled tamping (Bugis) or jambang (Makassar). Bola siwali only has one room and the roof itself is connected by footbridge or alleteng (Bugis) and tete (Makassar). The room is reserved royal guest. b. Jongke' in Bugis and Makassar, is a smaller house than the main house that serves as a kitchen. Built slightly backwards parallel or transverse to the main house. As the bola simali, Jongke 'is also connected by a bridge to the main house. Jongke' which is parallel to the main house is also called bola tonda (trailer). Between the ground and the body houses connected by stairs with terms varying as well, such as: 1. Sapana, namely stairs lined a double (two), made of bamboo with a bamboo base layer intact by the hole and then inserted in a row. 2. Coccorang, the stairs are made of wood by using a barrier on the side as a handle. This ladder is used in the manor house. 3. Addeneng, namely stairs for homes of ordinary people either of wood or bamboo, a single stand without a handle called coccorang on the sides. Remains of Bugis-Makassar oldest home discovered at this time, is the former home Karaeng Buluttana and Gallarang Buluttana each called Balla' Jambua and Balla' Tinggia in the area Malino, Gowa. According to local villagers, that two generations above does not know when the house was built.
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Custom house Bugis-Makassar follow a layered model of the cosmos (levels of reality). Shape custom house Bugis-Makassar, therefore, is a status symbol that informs us about the social status within the community. Custom house Bugis-Makassar, the stage house with a saddle roof shape, correspond exactly to the natural environment in addition meet the health requirements. Houses are given symbols to indicate the owner's social status in the Community Bugis-Makassar, an affirmation and a sharpening of the social stratification and show the character and attitude of the Bugis-Makassar. Culture as the ripe fruit of sense, initiative, and human intuition, mengarus in time. Therefore, culture is not solely belong to the past, but also belongs to the present and the future. Departing from the conscious space, traditional architecture of Bugis-Makassar custom homes as a result of the culture containing local wisdom and sourced from cedar cognition and community cultural experience, relevance and compatibility from time to time. e. Settlement neighborhood Tallo Tallo settlement is one of the residential areas slum neighborhood in the city of Makassar, which forms an irregular settlement patterns, linear, and very dense. Tallo settlements also located in the area of warehousing and factory Industry in Makassar. f. Sacred buildings As a region which has a high historical value, settlement Tallo has "Cemetery Kesulltanan kings of Gowa-Tallao" which became vortices in the area.
Research methods This study uses qualitative research methods, focusing his studies on Acculturation Culture and Islamic Bugis-Makassar on Muslim Village Tallo. This research also is descriptive, because in addition to explaining the acculturation Bugis-Makassar and universal Islamic ideas on the one hand, also described how the shape and function of the building in the Muslim village Tallo on the other side. 1. Data Collection Methods Data collection methods include direct survey method, observation and archives. In this study they direct and observations of people around the tomb complex of the Sultanate of Gowa-Tallo Tallo in the district. Archive method is done by collecting data through archives on the history and development of the local culture. 2. Method of Data Analysis Data analysis methods used to summarize all records direct survey, observation and study of documents or records, which fully uses semiotic perspective. Semiotikaa is a science that examines the universe of signs, symbols or the world a code universe in human life. Everything in our lives is seen as a sign, which is something that must be given meaning. Semiotikaa frontman Ferdinand de Saussure in his magnum opus magnum, Course in General Linguistics (1990) claim, is more a sign of dichotomous meeting between the 8
"shape" a person who tercitra in cognition and the "meaning" human understands user mark. Here de Saussure used the terms signifiant (marker) to form and signifié (marker) to the terms of its meaning. Both are like a piece of paper has two sides: different but inseparable. Still in terms of de Saussure, the relationship between form and meaning is not private, but the communal based on the conventions and social cognition. Because humans have the ability to give meaning to various socio-cultural and natural phenomenon, then the sign is part of the culture. At this point, the perspective of semiotics parse and construct "meaning" behind the sign systems and cultural codes contained in custom home residential architecture in Tallo, Makassar. Discussion Muslim Village history Tallo Subdistrict Tallo is one of 14 districts in the city of Makassar, which is located north of Makassar. From historical records, the District Tallo is a fundamental historical heritage marked by the presence of the Ancient Tomb Complex Kings of Gowa-Tallo. That is why, the historical city of Makassar could not be separated from the strong adrift with grandeur and history of the kingdom Tallo. At the end of the fifteenth century, the city grew stems from the construction of the city of Makassar located in estuaries Tallo with small commercial port in the region. Portuguese sources proclaim, that the city is under the kingdom Tallo initially Lunch around Pangkajene, but in the mid-sixteenth century, Tallo united with a small empire more named Gowa, and began to break away from the kingdom of Lunch. Later twin kingdoms of GowaTallo even thrive and expand, assault, as well as the conquest of the kingdoms in the vicinity. Since then, economic activity around Tallo River began to grow, including the field of agriculture. However, because of the more intense agricultural activities in the upstream Tallo, resulting in sedimentation and silting rivers Tallo, so that the bookie was transferred to the mouth of the river or river Jeneberang Sinrijala. Here extensively ongoing development of the region and the power of the noble palace of Gowa-Tallo characterized by fortification Somba Opu, later, about a hundred years later became the core area of Makassar. Establishment kingdom Tallo by Karaeng Loeri Sero occur at the end of the fifteenth century as a result of a dispute with his brother, Batara Gowa (Karaeng Tunangkalopi) (Bulbeck 1992: 401). Regarding the process of formation of the Kingdom of Tallo and the origin of its name can be seen on the quote script lontara following: "some time ago, then Karaeng Loeri Bantang together Karaeng Loeri Bira consentient alliance to recognize and treat Karaeng Loeri Sero as king domiciled higher than their position. Karaeng Loeri Bira along Karaeng Loeri Bantang he sent his people cut down a forest named "Toloang", near the Bira River, and where they erected a palace for Karaeng Loeri Sero. The place was later named Tallo. At that time began to stand Tallo kingdom ". The power that has been given Kareng Tunangkalopi (Batara Gowa) turned out to be unfruitful peace, over the years the two kingdoms involved in a civil war. It was only during the reign of King of Gowa royal IX berkonfederasi second in a very close bond (see Iqbal, 2004: 24). Tallo kingdom region include Saumata, Panampu, Snout Loe and Loe Parang. In the reign of King of Gowa IX Karaeng Tumapakrisik Kallonna established Fort Tallo. The fort is building the center marker kingdom Tallo and included as one of the bulwarks that would be destroyed under the 9
Agreement Bungayya that occurred in 1667. In the castle area there Complex Tomb of the Kings Tallo, Stone Inauguration Kings Tallo, and Bungung Barania which is monuments relics of the kingdom Tallo. Region located in and around Fort Tallo that has been destroyed is then developed into a settlement Makassar tribe known as Kampung Tallo. In the history of the spread of Islamic culture in the Bugis-Makassar, found the fact that the first entry of Islam in South Sulawesi through an expedition by dai-Malay traders. They consist of dai-Malay traders from Pahang, Patani, Johor, Campa, Minangkabau, and Java. Based Lontara Pattorioloang (Lontara History), during the reign of King of Gowa X Tonipalangga, there is a Muslim ghetto in Makassar. Muslim villagers consists of the Malay traders. Even during the reign of the next king, Karaeng Tunijallo (1565-1590 AD), stands a mosque in Manggallekanna, where the merchants lived. Although there have been Muslim neighborhoods and mosques there, a new Islam really looks when Gowa Tallo accepted Islam. According Sewang, the settlers of Malay initiative to preach Islam to the king. They were then invited three scholars from Central City (Minangkabau) to convert the Kingdom of Gowa-Tallo. Three preachers who came from the Land of Minangkabau title of Datuk, came to Makassar known as Dato Tallu (three Dato). Other sources put Datuk Tellue (Bugis) or Datuk Tallua (Makassar). All three brothers and comes from Central City, Minangkabau, namely Dato'ri Bandang (Abdul Makmur or Khatib Tunggal). Dato'ri Pattimang (Dato 'Sulaemana or preacher Eldest), Dato'ri Tiro (alias Abdul Jawad Khatib youngest). Abdul Makmur called Dato'ri Bandang, namely single khatib (Katte 'Tunggala) which menginsalmkan kings and the king of Gowa Tallo. He can be considered as a trustee, as evidenced from a news from Java who said he was a disciple of Wali Songo (J.NoorDuyn, 1972: 33). Khatib Sulaiman or also known as Datuk Pattimang (Khatib Firstborn), the preacher who spread Islam in Luwu area, so he was recognized as the man who Islamize Datu Luwu, La Paiware Daeng Parabbung, which was then held by Arab, Sultan Muhammad. Abdul Jawad (Khatib youngest) known as Tiro Dato'ri that preachers who spread Islam in the south Peninsula South Sulawesi (Abu Hamid, 1994: 74). According to historical records, the arrival Dato'ri Bandang in Tallo Makassar in 1605 aboard a boat "magical." After arriving at the beach, it was a direct ancestor praying. Hearing the news of the arrival of Datuk, King Tallo, I Malingkang Daeng Manyonri Karaeng Katangka, her soon. King Tallo recite the shahada on Friday afternoon, (Jumada Al-Awwal 1014 H or 22 September 1605 AD He was later the title of Sultan Abdullah. Furthermore, the King of Gowa recite the shahada on Friday, 19 Rajab 1016 H. or 9 November 1607 M. the title of Sultan Alauddin. Since it, officially the king of Gowa-Tallo twin kingdoms embraced Islam. Tallo this area formerly the residence of the Kings and keluraganya, there are no ordinary people who occupy this area, according to one local resident. After this empire collapsed and was destroyed by the Dutch, then the population flocked to build settlements in the area this Tallo. Tribes who first inhabited this Muslim village is Bugis-Makassar. But according to the results of the interview, the local people are reluctant to be called a man whose ethnic Bugis and Makassar, but the Tallo. Settlement patterns Tallo 10
Tallo social life settlements still upholds the cultural values of mutual cooperation, even though the village is located in the city of Makassar, according to an interview by one of the local residents they still conduct mutual cooperation while no activity. As with the city people are more concerned about their lives far from the cultural values of mutual cooperation. Cultural and community rituals practiced Tallo past until now not far from the teachings of Islam and the culture of the Bugis-Makassar as panaung rije'ne, tammu taung, assiarah, Jene-Jene saffara, as well as traditional art gangrang Bulo, and pamancak and traditional cakes surabe. Acculturation of Islam and the Bugis-Makassar is still maintained by the majority community in setting up a home Tallo commonly called mappatettong ball (Bugis) or mappaenteng balla '(Makassar). At the time of going to build the house, the Bugis-Makassar very expensive materials. Tallo community use and exploit natural resources there are in the surrounding area of Tallo. Structure and Spatial Perkampungan Region Tallo Village Village Tallo Tallo Tallo districts administratively located in the district Tallo, Makassar Metro City. The geographical position of the village is located in S 05 o06'26,7 "and E 119 o26'22,9". With boundaries: North: the Straits of Makassar, South: Tallo River district. Tamalaranea, West: Makasar Strait, East: Bulua village district. Tallo A population of 8,017 inhabitants consisting of as many as 3,898 men and women's lives as much as 4,119 people. Number of pre-prosperous family in the village of Tallo is as much as 1,043 families.
KETERANGAN: KELURAHAN TALLO KELUARAHAN BULOA KELURAHAN KALUKU BODOA KELURAHAN PANNAMPU KELURAHAN LEMBO KELURAHAN SUWANGGA KELURAHAN UJUNG PANDANG BARU KELURAHAN WALA-WALAYA KELURAHAN RAPPOJAWA KELURAHAN RAPPOKALLING KELURAHAN LAKKANG KELURAHAN TAMMUA KELURAHAN LALATANG KELURAHAN KALUKUANG KELURAHAN BUNGA EJA BERU
Figure 1 . Map District of Tallo (source: www.google.com) 11
Figure 2. Map of the Village Air Tallo in 2016 (Source: GoogleEarth) Tallo residential area is one of the slum areas in the city of Makassar. The structure of the settlement pattern has a linear characteristic and spreads follow the roads, so it tends irregular arrangement. The village area is located in the coastal areas of Makassar and Tallo River, and also an area of warehouses and industrial plants.
KETERANGAN : PERMUKIMAN PENDUDUK PABRIK DAN PERGUDANGAN PUBLIK SPACE MESJID MAKAM RAJA RAJA TALLO KANTOR LURAH TALLO SEKOLAH KAWASAN HUTAN BAKAU
Figure 3. Map of Spatial Structure Village Region Tallo (Source: GoogleEarth) 12
Village of Tallo, District Tallo in Makassar, has 26 neighborhood unit (RT) and the five pillars of the citizens (RW). The condition of roads around the village streets are fairly narrow, and is a seedy neighborhood. Visible in the image pattern disorderly settlements and houses are quite dense.
(a) (b) Figure 4. Village Road Condition in Tallo (Source: Personal documentation 2015)
Spatial patterns in Village Traditional House Tallo
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Figure 5. Plan Houses Traditional Bugis-Makassar (Source: personal documentation 2015) The following documentation shows one of the homes in the Village Tallo that benuansa traditions and Bugis-Makassar is still thick. From the pattern of ruangnnya there is no kitchen in the custom house. According to the owner, spatial pattern does not have a kitchen. However, at the top there is a room under the roof of the storage of rice and other foodstuffs, such rooms commonly referred to Rakkeang.
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Figure 6. Home Traditional Bugis-Makassar (Source: personal documentation 2015) As described earlier, that the tradition of the Bugis-Makassar in building a house is strongly influenced by existing social status and can usually be seen on the front of the roof of the house or timpa'laja. If the house has a composition override 'laja as much as 1 or 2 stacking they represent if the owner of the house is a group of ordinary people. The more the composition timpa'laja the social status is increasingly high. Tegolong society capable and respected in the community then timpa'lajanya arrangement as much as 3 or 4 flats. The composition of the highest between 5 interchanges, showing the house owner was a descendant of the king. As the home of one resident in the township Tallo who have signaled their owners timpa'laja 5 array had a high social status or an aristocratic leaders of local communities.
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Figure 7. (a) The windows inside, (b) the outside of the window Traditional Houses BugisMakassar (Source: personal dokumentasi 2015) It was clear if the windows on the house using wood materials and is still visible elements of traditional custom homes, but the material used as the shutters are already included in the glass material modern home. However, the glass used is very simple, which is not patterned glass.
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Figure 8. (a) Doors, (b) Rakkeang Traditional House Tradis ional Bugis-Makassar (Source: personal documentation 2015)
The illustration above shows if the door of the house also still use simple materials, namely wood, and consists of one door only. The majority of residents of the township lies door Tallo are in the right house. While rakkeang which is beneath the roof is used as a storage area of rice and other foodstuffs.
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Figure 9. (A) On the Front, (b) Domestic rear. Traditional house Bugis-Makassar (Source: personal documentation 2015) There are two stairs in this house, the front and rear. Stairs front is the guest access to their owners or public access. While the rear staircase is the access to their owners or private access.
(a) (b) Figure 10. (a) King Room, (b) the Family Room. Traditional house Bugis-Makassar (Source: personal documentation 2015) From the survey results show, there are 3 bedroom's king bed with ornaments that color is striking, red and yellow. There is also a floral or plant ornament on these beds. There is no room in the kitchen of the house, but at the bottom of the house, is mixed with modern elements that there is a room with a masonry wall material is also a kitchen owner. Until now, the people in the township Tallo still hold their traditional house tradition, although it now has mingled with elements of Islamic and modern elements. The Islamic element in building their homes are not too influential, which changed only ornaments in the (interior) home in the form of calligraphy in a frame image displayed on the walls of their homes. In addition, influential elements of Islam that is oriented towards the toilet or closet in their home, should not be facing in the direction of Qibla. The presence and influence of modern elements, the latter looked very strong in this locality. Although the house on stilts, but at the bottom of the house is built again under the masonry wall and into a room that has a function as a living room or bedroom looks at one of the public houses in the township Tallo, as in Figure 11.
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Figure 11. (a) Home residents 1, (b) Home Population 2. Population Village House Tallo influenced elements Modern (Source: personal documentation 2015) The same is shown in the following illustration:
Figure 12. Modern home communities in Village Tallo (source: personal documentation 2015) One of the modern houses in Muslim villages Tallo. But not many have the modern house like this, the majority of it is still thick with the traditional house-shaped house on stilts. Mosque Awaluddin Meanwhile, the mosque in the village are now following the modern elements, one of which is the Mosque of Awaluddin. According to the interview, this mosque is the first mosque in the Muslim village Tallo that has been established to follow the elements of modern Islamic architecture. No data Awaluddin exactly about when the mosque was first built, but according to the results of interviews to several local residents this mosque used to be very simple with the wall material is made of woven bamboo.
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Figure 13. Awaluddin Mosque in Village Tallo (Source: Personal documentation 2015)
Figure 14. Details Ornament on columns Mosque in Village Tallo (Source: personal documentation 2015)
The arch at the mosque had been obeying the columns form the arches in the Middle East mosque architecture or modern mosque architecture today.
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Figure 15. (a) The window, (b) doors. Mosque in Village Tallo (Source: personal documentation 2015) On the doors and windows of the mosque using wood, and glass materials, acculturation of traditional and modern culture and Islam. Section doors and arches are ornamental calligraphy on it.
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Figure 16. (a) pulpit, (b) Ornaments calligraphy. Mosque in Village Tallo (Source: personal documentation 2015)
Tomb Kings Tallo Other architectures are no less unique in terms of its historical artifacts and in the region Tallo is the tomb of the kings of Gowa-Tallo. The tombs of kings and nobles Tallo contained in this complex has a distinctive shape and typical and different from tombs in general. The shape resembles a miniature temple which is the element of Hindu culture and to the tomb of king size is large and there is access to get into the tomb. There is also a dome-shaped tomb like a dome mosque in the Islamic elements into the tomb. 19
The tomb complex kings Tallo was built around the 17th century, and is used as the tomb of the ruler of Tallo until the 19th century. Tunatengkalopi, King of Gowa VI (1445-1460), was a ruler who split into two kingdoms Gowa-twins, the Tallo and Gowa. He then formed an alliance and become the dominant force in this region, until the Dutch colonial army under the command of Speelman end the dominance of Gowa, assisted La Tenri Tatta Whitewater Palakka of Bone.
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Figure 17. (a) Shape Domed Tomb, (b) Shape Temple Tomb. Complex Tomb of the Kings Tallo (Source: Personal documentation 2015) This tomb has a unique ornament for bricks arranged neatly with unique indentations. There are many tombs in the complex of tombs of the kings of Tallo, there is a large and some small. According to officials at the tomb, the tomb is a large-sized tombs of kings Tallo and the smaller is the tomb of the king's relatives.
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Figure 18. The tomb complex Relatives Kings Tallo (Source: Personal documentation 2015) In a large tomb there is access into the tomb, many people bringing offerings to the tomb. This tomb is also a tourist attraction in this Tallo Muslim Village, many local residents as well as from outside the area who visited the tomb. Conclusion Tallo is the name, code, and also traces of history in general and Islam Nusantara paras relic specifically, the Tomb of the Kings Complex Tallo as a mute witness. In the room's history and culture, Taan Makassar linked: stems from the construction of the city of Makassar in estuaries Tallo with small commercial port in the region at the end of the fifteenth century. Tallo village is a settlement that has historical value is very high, because the area is an area that was first embraced Islam. Muslim Village Tallo patterns influenced by the value of religiosity, especially Islamic cosmology, the location of the region, philosophy and world-view (world view) aristektur Bugis-Makassar in particular about the concept of a traditional house and layout of a traditional township. However, these conditions do not last long, following the fall of the kingdom Tallo by ambush Dutch colonialism. However, with a number of cultural artifacts left behind: traditional houses, mosques and tombs of the kings Tallo, leaving traces and witnesses about Tallo, who was once a royal Islam Nusantara very big in his day. Tallo settlement pattern yng architecture was a combination of tradition and local culture Bugis-Makassar and the idea of the universality of Islam, is in the coastal areas of Makassar, so the area is also a trading center in South Sulawesi. Currently the region Tallo also be regional warehousing and industrial plant Makassar, so slowly, this settlement storm swept modernity. REFERENCE Palemmui, Nadji. Shima. 2006. Arsitektur Tradisional Rumah Bugis. Makassar : Badan Penerbit Universitas Negeri Makassar Saing, Ama. 2010. Arsitektur Tradisional Rumah Adat Bugis Makassar. Makassar : Indhira Art. Tika M, Zainuddin. Syam, Ridwan. 2007. Karaeng Pattingalloang. Makassar : Pustaka Refleksi. Wekke, Ismail Suardi. 2013. "Masjid di Papua Barat: Tinjauan ekspresi keberagamaan minoritas Muslim dalam arsitektur." EL-HARAKAH 15, No. 2: 124-149. Wekke, Ismail Suardi. 2015. "SASI MASJID DAN ADAT: Praktik Konservasi Lingkungan Masyarakat Minoritas Muslim Raja Ampat." Al-Tahrir: Jurnal Pemikiran Islam 15, No. 1: 1-20. 21
Wekke, Ismail Suardi. 2017. "Islam dan adat: tinjauan akulturasi budaya dan agama dalam masyarakat Bugis." Analisis: Jurnal Studi Keislaman 13, No. 1, 27-56.
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