THE IMPACT OF MIGRATION TO THE CULTURE OF BUGIS IN TAWAU, SABAH

Zaidahtul Azni Baharuddin, Azahar Hussain Ismail

Universiti of Malaysia Sarawak

Abstract

Migration is a phenomenon that has an impact on the culture of Bugis. This culture has undergone a

transformation due to the migration from Sulawesi, Indonesia to Tawau, Sabah. This community is

concentrated in Tawau therefore to evaluate the Bugis cultural transformation, this study will be conducted in

the same location. The method used are qualitative and quantitative methods. A total of 296 respondents and

four informants were selected in this study. The information obtained from these two methods allows

researchers to answer the research questions. Research findings have proven migration Bugis cultural

transformation has led to the impression of the effect of external factors.

Introduction

The existence of the Bugis in Tawau to this day is due to the arrival Puado or Puang Ade ', also known as

judge. His real name is La Toampang bin Andi Buku@Hj.Hassan. Puado at that time has established himself as a

community leader and was married to a Muslim ethnic in Tawau. The journey of Puado to Tawau took a whole

day. The main factor that caused his migration is of the outbreak in his region. Originally, there are three main

groups of migratory Bugis. They are chairman Puado, Tuan Daeng Passawa Kuning and Daing Mepata. The

history of the settlements and villages of the Bugis in Tawau is supported by the explanation given by Maisuri

Haji Kuning and was submitted by Goodlet (1977) who moved to Tawau in 1885 when she was 5 years old at

the insistence of the Dutch. The Dutch had ordered Haji Kuning and Pg Seria Bugis descent moved to Tawau to

the cultivation of oilin order for the dutches conquering the area. (Reprinted from Jamal, OH 2008). Bugis is a

family emerged in Sulawesi, Indonesia. Sulawesi Island can be divided into four parts; North, South, Central and

Southeast Sulawesi. The migration of Bugis from the Sulawesi Island has helped to diversify and increase the

number of ethnic culture in Sabah.

Literature Review

Literature review was done to collect ideas from other writers or researchers who has submitted their views or

information related to the study. Researchers use resources such as books, journals, articles and magazines to

explore or investigate in depth about the study. Ideas, data or information obtained will be used to develop his

or her idea. Reviews by previous researchers are prioritized by connecting to the impact of migration on the

Bugis culture in Tawau.

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Lee Migration Theory

Cue

+ : Positive

- : Negative

Kebing (2001)

Lee (1996), defines migration as a change of residence for permanent and semi-permanent. This matter aims to

study or analyze the amount of migration, reverse migration direction and general characteristics of migration.

There are four important factors in determining the outcome of a process of migration. Among them are the

positive and negative factors of origin, positive and negative factors in the destination, the barrier moved and

personal factors.

Cultural Theory

Griswold (1986), discussed the bond or relationship between the maker (creator), receiver (Receiver), cultural

objects (cultural objects) and social (social world) in a picture known as Cultural Diamond. Each item will affect

each other and changes this culture continuously. This description is usually used to debate about the

relationship between the social and cultural objects. Culture and society will affect cultural change around the

world. (In quotes Brinson, P. nd).

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The reason Tawau became the focus

An open door policy adopted by Malaysia also encourages the entry of Bugis to Tawau, Sabah. The policy has

established a good relationship with Indonesia. In 1991, Malaysia and Indonesia have signed an agreement to

recognize the Tawau District and City of Pare-Pare in Indonesia as the Twin Cities. Provincial Tawau also serve as

the primary location for agriculture due to its fertile soil and rich volcanic larva which was found in several

areas. Japanese giant company Kuhara(Nissan) and Kubato(Mitsubishi) at that time was working on rubber

plantations, coconut, manila hemp in Tawau in 1916.

Lo(ND) explains that the migration Bugis to Tawau is mainly due to the two large estate fields Kuhara(rubber

and bananas) and estate Kubota(palms) requiring foreign employees to cultivate the crop. By the end of 1960,

the estates were closed, but many of the workers left settled in the Tawau District. Massive migration for the

second time came in the mid-1960s until the mid-1980s. This is due to the logging companies, cocoa and oil

palm are in a full swing in the Tawau District. (In quotes Sintang, S. H., 2007).

The Bugis culture

I. Religion and beliefs

According Pelras (1996), Bugis in ancient times believed that their ancestors were natives who came from

underworld to bring the norms and social rules to earth. Religion and beliefs of the Bugis in pre-Islamic times

was written by Galigo. Religion is the union that establishes a relationship with the unseen world, especially

God. Before the spread of Islam, Bugis believe in it 'to block'. (In quotes Sintang, S. H., 2007).

Bugis ancient beliefs formerly sourced I La Galigo. The belief is of old manuscripts known as paseng.

Abbas(2003) stated that the paseng has the ancestors’ mandates on the behaviors of the parents that cannot

be violated. Paseng is made up of rapang(traditional management decision), atturiolong(history of hereditary

rulers) and ade 'alloping loping(law in the field of navigation and boats). All content is mapped clearly but from

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Traditional clothes

Traditional house

Traditional Food

Writing

Language and

Religion and belief

CULTURE

BUGIS

the aspect of cosmology(the origin of the universe), theogony(the origin of the gods) and

anthropological(human origin) are given greater emphasis in the paper by I La Galigo.

II. Language and Writing

Campbell(1991) says that the Bugis language is derived from Malayo-Polynesian family, one branch of the

Austronesian language. This shows that Bugis language is closely related to the language of the western part of

the Malay Archipelago. Languages such as Javanese, Sundanese and Madurese. The eastern part however, has

to do with the Malay language. Bugis people do have a language and a writing system of their own. Bugis

writing is known as 'type'. Bugis language was formerly used as the language of the Bugis cultural activities such

as proselytism, trade, agriculture and literature. The creation of language and writing system are caused by the

human’s need to produce the results of their thinking(In quotes Ismail, S. M.D.).

Mattulada(1985) explains that the system of Bugis writing, lontara is sacred because it is related to spells and

mythical matters. Dr. BF Matthes, a Dutch linguist, has done a detailed study on the literature about the lontara.

Her work was then published as the Bugis-Dutch dictionary. Letters in Bugis are known as 'Sulapak Eppa'E'

which means a square. Sulapaq eppaq wolasuji(rectangular lozenges) are the lontaraq letters which was initially

produced based on the belief that the Bugis is a part of the nature from every corner of the north, east, south

and west. (In quotes Rahman, N. (M.D.)

III. Traditional Food

According to Rahman(nd), Bugis has a variety of traditional foods which are still a tradition of the Bugis. In fact,

it is used as a main course during ceremonies. The traditional food is actually a recognition of the community to

the outside world. He also concluded that the transfer or transformation of the traditional food has led to the

Bugis being less presented to the public. This is because of the society is now experiencing a shortage of time

and difficulties in obtaining raw materials of the original recipe. Bugis traditional foods that are commonly

found in Tawau are bangke, borongko(as kings), Nasu likku, burasa, Nasu hall, Beppu laiya, Sokko na palopo,

pautan, and sorrow upon sorrow. The food is a must for the Muslim Bugis people during their gatherings. Bugis

traditional foods are made by the people from the Bugis Islands, Indonesia. They produced food using local

natural ingredients.

IV. Traditional house

The construction of the traditional house of Bugis is really religious. Bugis house has its own uniqueness

because the construction of it is generally based on religious norms, traditions, cultures and geography. The

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Bugis house is a shaped platform that is supported by as many columns as referred to in Bugis language 'aliri'

which is mounted vertically. While the stakes or pattolo are to be installed horizontally. Sumintardji(1981)

describes that Bugis people built houses which has features such as an indoor house without a porch or a wide

open balcony. The front stairs are generally placed under the side of the house and the roof. The water needed

to clean the feet are also available in front of the stairs. Bugis has a tradition known as the wooden house.

Generally, the timber is oblong. High pole will be used as a basis to cover floors and roofs. I respect the Bugis

installation which symbolizes one's social status, in other words the more poles are installed in a home, the

higher the social status of the owner of the house(Prabowo, R. H. (2002)).

According to Koentjaraningrat(1999), Bugis houses can be classified according to their functions. Bugis house is

divided into three parts; Rakeang, Alo-ball, and Awaso. Rakeang is the top of the house. It is a room used to

store grain and heirlooms. Alo-ball is the center of the house, a room used to receive guests and family

members. It is also where the sleeping room and the kitchen are located. Awaso or referred to as a hidden place

situated under the house. This room is used to store agricultural equipment and livestock pens. Bugis houses

are constructed usually by facing south or west(Prabowo, R. H., 2002).

V. Traditional costume

Sintang(2007) describes the traditional dress of Bugis is that of the traditional clothing in South Sulawesi. Bugis

traditional clothing is seen as a product of culture and pride of Bugis itself. Bugis traditional clothing is known

as bodo gesung or Baju Bodo. A short-sleeved shirt bloating on top of the hand. Bodo clothes that are worn by

Bugis women originated from Makassar, Sulawesi, Indonesia. Baju Bodo is one of the oldest traditional dresses

in the world. These garments are usually used for large gatherings such as weddings. Bodo used with blouse on

top of the body while the bottom part are completed with sarung.

Baju bodo or known in Bugis as Waju poncho or short clothes. The sleeve is connected to each parts of the

body. At the bottom of the sleeve, generally surrounded by bilangan rimau(flower sleeves). Bugis also

mentioned baju bodo as tokko clothes because it is used to be tokko the buttoned before shaping. The

pineapple fibers are the main ingredients to produce cloths for the males. These clothes should be washed

without the use of a washing machine.

Research Methodology

The research will use a combination of the relationship between quantitative and qualitative methods to obtain

relevant information. According Sabitha(2006) research design is created to help researchers to oversee the

process of collecting, analyzing and interpreting the results. In this study, we will be determining the factors of 5

the Bugis migration to Tawau and the cultural transformation caused by the migration process. Descriptive

statistics were also used to analyze the results.

Quantitative Method

According to Berg(2004) the quantitative research is the study of the shape and size calculations. Data is

collected through the distribution of questionnaires. This study is to be published with a 'valid' and 'reliable'

result. The use of quantitative methods in the study can create a strong efficacy by using a system of numbers

(results of analysis). Researchers have distributed 290 questionnaires to local residents who are of Bugis in

Tawau(Azrina, N. 2008).

Qualitative method

According to Basri(nd) qualitative research is flexible because this method does not have any specifications on

how the reviews are to be carried out. This method has to deal with issues and problem statements. The

researcher interviewed four informants to help revealing the impact of migration on Bugis culture. All

informants confirmed themselves having migrated from Sulawesi to Tawau. Until now, most of the informants

still commute to their home provinces for the purpose of visiting relatives.

The background of the study area

The researchers chose Tawau as the focus area because this area has the highest number of the Bugis ethnic

traveling in and out of it. Results of preliminary observations indicate that the process of migration or

displacement often occurs specifically in that area. Sabah’s group of ethnics originally consists of a number of

indigenous tribes but now, it has turned into a plural society due to migration processes that occur at the

beginning of the 10th century. The migration processes are mainly from Sulawesi Island, Indonesia, Philippine

Islands, Cocos Islands and the Moluccas, Sulu and mainland China.

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Department of Statistics, Malaysia (2010)

It is undeniable that non-citizens or known as illegal immigrants(PATI) ranked the highest number. This is due to

the fact that Tawau District is very near to the Sulawesi Island, Indonesia. Since our nation’s independence

declaration, Bugis people from Indonesia in particular has been accorded the status of citizenship, so much that

the community is greater than the indigenous population. According to the records and statistics released by

the Department of Statistics, registered foreign population now is more than part of the total number of

immigrants that exists in the state.

Findings

The findings discussed are based on data analysis was done by researchers. Quantitative data were analyzed

using SPSS software Version 2.0. The first part of this description is based on descriptive statistics that affects

the background of the respondent. then the frequency, cross tabulation, reliability and lastly is the regression.

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Generally, the description in chapter 4 will answer all the three research questions, namely: -

(a) What are the factors that made Tawau the focus of the Bugis migration?

Factors that caused the Bugis people from Sulawesi to migrate into Tawau is due to social factors. This is

because, cronback's alp(.868) the social factor is higher than the political and economic factors. If viewed from

the analysis of the frequency, a statement expressing the desire to enjoy basic amenities had occupied the

highest percentage compared with other statements. The pull factors that caused the Bugis migration is

because of the desire of these communities to enjoy basic amenities, such as educational institutions for their

children, hospitals, entertainment centers, bank, water, electricity, public transport and so on. These facilities

may not be provided by the original area of Sulawesi Island, Indonesia.

The results obtained in this research differs from the statements expressed by Osman(2000) which states that

the migration Bugis today has been influenced by economic factors. Tawau District’s resource-rich economy has

become more pull factors encouraging the influx of foreigners, especially Bugis. In the past, this area has

become a center of economic activity by the Japanese before the Second World War. Economic activities

carried out when it is rubber plantation, coconut, manila hemp, fishery and forestry production. Provincial

Tawau can also be used as a port city and for plantation purposes because of its strategic location bordering

limitation British Borneo and Borneo Netherlands(In quotes Sintang, S. H., 2007).

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(a) Does the Bugis culture that tends to be practiced in Tawau, Sabah undergoes a transformation due to the

impact of migration?

Bugis culture that tends to experience change are the religion and beliefs. Regards to the schedule of reliability

and validity tests revealed religions and beliefs have cronback's alp(.903) are the highest compared with other

cultures. The impact of religion and belief is the most dominant cultural transformation Bugis. It is compatible

with the assumption that the spread of H1 are the factors that influence the Bugis culture change. The

teachings of Islam are strongly practiced in this area has led to the transformation of Bugis culture. According to

one informant, some cultures had to be eliminated due to conflicts with the teachings of Islam. Bugis culture

practiced in Tawau is in contrast to the culture of our original territory. This is due to the influence of the

indigenous communities and the teachings of Islam.

The findings show that there are 63.5 percent or 188 out of 296 respondents disagreed with the statement that

they are still using books like I La Galigo as a source of confidence. While 25.0 per cent or 74 respondents also

said they strongly agree with the statement. This has proved that the migration of Bugis to Tawau because they

preferred teachings of Islam compared to Bugis.The migration of Bugis from Sulawesi to Tawau has caused

them to combine the teachings of Islam and Bugis. They cannot get away from practicing the customs and

beliefs of Bugis which has been inherited for ages but those who had converted to Islam are forced to follow

the teachings that have been issued. This assertion is supported by Syria Binti Mahide, an informant who stated

that Bugis now combine the teachings of Islam and the tradition of the Bugis.

(a) How to assess the Bugis community acceptance of cultural transformation.

The Bugis people in Tawau are still practicing their Bugis culture even after they migrated away from their area

of origin. Out of 296 respondents, 66.9 percent or 198 respondents agreed with the statement that they still

practice the traditions of Bugis even after the migration. Respondents who disagreed are of 18:24 per cent or 54

respondents. It can be concluded that, Bugis customs are still practiced even though they are far from home

territory. The Bugis customs are still being practiced in Tawau. They include the customs during birth, death and

marriage. The Bugis customs are derived from the traditions of their ancestors.

Each culture of religion and beliefs, language and writing system, traditional food, traditional houses and

traditional costumes are still likely to be practiced openly by the Bugis community. Although, the impact of

migration has led to a cultural change due to the surrounding factors. Informants also felt that the Bugis culture

practiced in this area has changed following the population that is diverse and varied. Bugis culture has

undergone blending or cultural assimilation with the native population. In addition, Bugis culture change also

occurred because of intermarriage with the natives. Bugis people can be of prejudice if one of them got married

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to natives. The community considers that the existence of these mixed marriages, the original Bugis culture will

be eroded little by little.

The researchers also raised questions related to the relevance of a culture that continued to be practiced by the

Bugis in Tawau. All informants thought that the Bugis culture is still relevant for practice in this area, as long as

it does not conflict with the culture of law laid down by Islam. The community will adopt Bugis culture, which is

not in conflict with Islamic values. Bugis people who now lives in Tawau are still practicing and continuing the

tradition of the Bugis although their culture has undergone a transformation.

Conclusion

The study has shown that the Bugis community has been long-established in Tawau, Sabah. The migration of

this community from Sulawesi Island, Indonesia has led to the culture transformation due to external factors

such as religion and belief, the influence of other cultures and cultural assimilation. Studies related to the

impact of migration Bugis has focused on sociocultural of the Bugis itself. Although they are not recognized as a

Bumiputera Sabah, Bugis community has now become a part of the Malaysians. Bugis people can be easily

pointed out by strengthening the core of the foundation of unity among Malaysians.

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