Page 136 - INDONESIA ISLAMIC CULTURE

He was arrested and exiled to Sri Lanka strengthened the state), wari (that (khalifatullah). So, after two centuries cornerstone of the community and in
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and subsequently to South Africa, where strengthened family ties), and bicara (that of embracing Islam, the Bugis-Makassar personal life. In this “integrative tradition”
he died in 1699. oversaw arbitrary actions). Now, sara Islamic tradition had become part of the Islam was the dominant element in the

Meanwhile, the king of Gowa, Sultan (religious obligations) was also added “Malay Islamic world”. 22 new cognitive community and within the
Abdul Jalil, always dreamed of Sheikh to these elements of panngadereng. The historical experiences of the political paradigm used to decide what
Yusuf whom he considered a member From the point of social institutions, Acehnese and the Bugis-Makassar was genuine and what was not.
of the royal family. Therefore, in 1705 the addition of this new element was people are only some examples of the In this process of the formation
the king asked the VOC to return Sheikh formation of a tradition that started to of these traditions, also a gradual
Yusuf’s remains. The VOC finally fulfilled reflected in the appointment of a parewa take shape after Islam had become part marginalization occurred of the old
his request and Sheikh Yusuf was sara (religious official) who accompanied of the social setting and the culture that cultural understandings and elements.
buried in his native land. He was given the parewa ode (the customs official). was already there. The Islamization Perhaps historians and anthropologists
the title Tuanta Samalaka, or ‘blessed Both had the same position. Under process of Aceh Darussalam and that of can see that some cultural elements that
teacher’. The king treated his relatives the direct supervision of the king, this the successors of Samudera Pasai, Sulu still functioned were the continuations
and followers in a special way, which he social institution, which was not only and Maguindanao cannot be separated of pre-Islamic traditions within the
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not only did to honor them but especially found in Gowa-Tallo but also in the from the founding of their own states, traditions of integration. However,
to strengthen the bond between the while in Malacca, Patani and Gowa- pre-Islamic leftovers were actually
palace and this holy man. Perhaps Buginese regions, not only intended Tallo the process had taken place after treated as part of the Islamic world. In
more than that, in the person of Sheikh to reconcile conflicts that might arise these kingdoms had become relatively the process, these elements’ meaning
Yusuf, the king had rediscovered Gowa’s between two sources of value (the steady. However both show ---in different and significance, if not their substance,
pride, which Speelman had affronted tradition and religion), but seems also ways--- a tendency toward the formation underwent a process of Islamization.
(1669). Thus the cultural concept of to have created social rules that should of “integrative” styles of tradition. This And, the search for an adequate form
panngadereng had been realized, if only not contravene the religious teachings was a tradition in which Islam underwent of orthodoxy was one of the dynamic
symbolically. a conceptual and structural orthogenetic elements of the tradition of integration
the parewa sara ‘proposed. Finally, in which was continuously affected by
According to the lontara Latoa, before 18th century, South Sulawesi, which had process of “indigenization”. Ideologically the contemporary movement towards
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the arrival of Islam four elements undergone a process of Islamization Islam became an integral part of the Islamic scriptural orthodoxy. In this way,
oversaw the state. They are ode via the palace in the 17th century, also cultural system. Islam was seen as the a selection was always made of those
(that oversaw people), rappang (that 21. According to Winstedt, the writing of this book elements that could be integrated. The
produced an ideological handbook i.e. is not good as having low literary value, but it is
Musuh Besar Kompeni Belanda, Djakarta: still necessary to be studied for its influence for the integrative tradition’s main theme was
Yayasan Kebudayaan Nusantara (1967). Kitab Budi Istirakat Indra Bustamil, which Malay thinking, R.O. Winstedt, A History of Malay none other than the continuing selection
19. Cense, “Pemujaan”. apparently is an adaptation of the Tajus Literature, pp. 93-96. process and the accommodation to new
20. Mattulada, “Latoa: Suatu Lukisan Analitis Salatin meant for the ruler who was 22. Christian Pelras, “Religion, Tradition and the
terhadap Antropologi Politik Orang Bugis”, Ph.D. Dynamics of Islamization in South-Sulawesi”, elements. In society, this process often
Dissertation, Jakarta: Universitas Indonesia, 1975. now described as Allah’s representative Archipel, 29, 1985, pp. 125-126. led to internal contradictions. From this

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